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THE EPISTLES 
 OF PAUL 
 
 
 Translation of x£(r -X^ 
 
 The Epistles of Paul the Apostle 
 The REV. W. J. CONYBEARE. M.A. 
 
 Lalt Fellow of Trinity College, Cambridge 
 
 Reprinted from 
 
 The Life and Epistles of Saint Paul 
 
 By 
 The REV. W. J. CONYBEARE, MA. 
 
 and 
 
 The REV. J. S. HOWSON, D.D. 
 
 PHILADELPHIA SCHOOL OF THE BIBLE 
 
 1 721 .23 Spring Gaiden Street 
 
 Philadelphia. Pa. 
 
CONTENTS 
 
 Boolcs. Page. 
 
 First Thessalonians 1 
 
 Second Thessalonians 9 
 
 First Corinthians 13 
 
 Second Corinthians 51 
 
 Galatians 77 
 
 Eomans 94 
 
 Philemon 137 
 
 Colossians 139 
 
 ephesla.ns 150 
 
 Philippians 163 
 
 First Timothy 173 
 
 Titus I85 
 
 Second Timothy 19q 
 
 Hebrews 200 
 
 The above arrangement is according to the chronological order, 
 as given in Conyheare # Howson's Life and Epistles of St. Paul. 
 
FIRST EPISTLE TO THE THESSALONIANS.i 
 
 Salutation. 
 
 PAUL, and Silvanus, and Timotheus, TO 1 
 THE CHURCH OF THE THESSALONI- 
 ANS, in God our Father, and our Lord Jesus Christ. 
 Grace2 be to you and peace.s 
 
 I give* continual thanks to God for ypu i. 2 
 Thanksgiving all, and make mention of you in my prayers 
 for their con- -without ceasing; remembering, in the pres- 5 
 
 ence of our God and Father, the working of 
 your faith, and the labors of your love, and the steadfastness 
 
 ^The correctness of the date 
 here assigned to this Epistie 
 may be proved as follows : — 
 (1.) It was written not long 
 after the conversion of the 
 Thessalonians (1 Thess. i. 8, 9), 
 while the tidings of it were still 
 spreading (the verb is in the 
 present tense) through Macedo- 
 nia and Achaia, and while St. 
 Paul could speak of himself as 
 only taken from them for a 
 short season (1 Thess. ii. 17). 
 (2.) St. Paul had been recently 
 at Athens (iii. 1), and had al- 
 ready preached in Achaia (i. 7, 
 8). (3.) Timotheus and Silas 
 were just returned (iii. 6) from 
 Macedonia, which happened 
 (Acts xviii. 5) soon after St. 
 Paul's first arrival at Corinth. 
 
 We have already observed 
 (Ch. IX. p. 285) , that the char- 
 acter of these Epistles to the 
 Thessalonians proves how pre- 
 dominant was the Gentile ele- 
 ment in that church, and that 
 they are among the very few 
 letters of St. Paul in which not 
 a single quotation from the Old 
 Testament is to be found. The 
 use, however, of the word "Sa- 
 tan" (1 Thess. ii. 18, and 2 
 Thess. ii. 9) might be adduced 
 as implying some previous 
 knowledge of Judaism in those 
 to whom the letter was ad- 
 dressed. See also the note on 
 2 Thess. ii. 8. 
 
 ^This salutation occurs in all 
 St. Paul's Epistles, except the 
 three Pastoral Epistles, where 
 it is changed into "Grace, 
 mercy, and peace." 
 
 SThe remainder of this verse 
 has been introduced into the 
 Textus Receptus by mistake in 
 this place, where it is not found 
 in the best MSS. It properly 
 belongs to 2 Thess. 1, 2. 
 
 *It is important to observe 
 in this place, once for all, that 
 St. Paul uses "we," according 
 to the idiom of many ancient 
 writers, where a modern writer 
 would use "I/' Great confusion 
 is caused in many passages by 
 not translating, according to 
 his true meaning, in the first 
 person singular; for thus i^ 
 often happens, that what he 
 spoke of himself individually 
 appears to us as if it were 
 meant for a general truth : in- 
 stances will occur repeatedly 
 of this in the Epistles to the 
 Corinthians, especially the Sec- 
 ond. It might have been sup- 
 posed, that when St, Paul asso^ 
 ciated others with himself iii . 
 the salutation at the beginning 
 of an epistle, "he meant to indi- 
 cate that the epistle proceeded 
 from them as well as from 
 himself ; but an examination of 
 the body of the Epistle will al- 
 ways convince us that such was 
 not the case, but that he was 
 the sole author. For example, 
 in the present Epistle, Silvanus 
 and Timotheus are joined with 
 him in the salutation ; but yet 
 we find (ch. iii. 1, 2) — "we 
 thought it good to be left in 
 Athens alone, and sent Timothy 
 our brother." Now, who was it 
 who thought fit to be left at 
 Athens alone? Plainly St. Paul 
 
2 THE LIFE AND EPISTLES OF ST. PAUL, 
 
 i. 
 
 4 of your hope of our Lord Jesus Christ.s Brethren, beloved by 
 
 5 God, I know how God has chosen you; for my Glad-tidings 
 came to you, not only in word, but also in power; with the 
 might of the Holy Spirit, and with the full assurg,nce of 
 belief.^ As you, likewise, know the manner in which I be- 
 
 6 haved myself among you, for your sakes. Moreover, you fol- 
 lowed in my steps, and in the steps of the Lord; and you 
 received the word in great tribulation,^ with joy which came 
 
 7 from the Holy Spirit. And thus you have become patterns 
 
 8 totll the believers in Macedonia and in Achaia. For from you 
 the word of the Lord has been sounded forth, and not only 
 has its sound been heard in Macedonia and Achaia, but also 
 in every place the tidings of your faith towards God have 
 been spread abroad, so that I have no need to speak of it at all. 
 
 9 For others are telling of their own accord,^ concerning me, 
 what welcome you gave me, and how you forsook your idols, 
 
 10 and turned to serve God, the living and the true; and to wait 
 for His Son from the heavens, whom He raised from the 
 dead, even Jesus our deliverer from the coming wrath. 
 
 i. 1 For, you know yourselves, brethren, that jj^ reminds 
 my coming amongst you was not fruitless; them of his 
 
 2 but after I had borne suffering and outrage own example, 
 (as you know) at Philippi, I trusted in my God, and boldly 
 declared to you God's Glad-tidings, in the midst of great 
 
 3 contention. For my exhortations are not prompted by im- 
 posture, nor by lasciviousness, nor do I speak in guile.io 
 
 himself, and he only ; neither translate according to the mod- 
 
 Timotheus (who is here ex- em idiom. 
 
 pressly excluded) nor Silvanus ^St. Paul is here referring to 
 
 (who probably did not rejoin the time when he first visited 
 
 St. Paul till afterwards at Cor- and converted the Thessaloni- 
 
 inth, Acts xviii. 5), being in- ans ; the "hope" spoken of was 
 
 eluded. Ch. iii. 6 is not less the hope of our Lord's coming, 
 
 decisive — "but now that Timo- ®In illustration of the word 
 
 theus is just come to us from here we may refer to Rom. xiv. 
 
 you" — when we remember that & and HeD. x. ^^. 
 
 Silvanus came with Timotheus. 'This tribulation they brought 
 
 Several other passages in the on themselves by receiving the 
 
 S?/'th'..? mlv suffic'e'''"' '^^''^' -Themselves." emphatic, 
 but these may suffice. lojn this and the following 
 . It is true, that sometimes the verses, we have allusions to the 
 ancient idiom in which a writer accusations brought against St. 
 spoke of himself in the plural p^ul by his Jewish opponents. 
 is more graceful, and seems jje would of course have been 
 less egotistical, than the mod- accused of imposture, as the 
 em usage; but yet (the mod- preacher of a miraculous reve- 
 ern usage being what it is) a lation ; the charge of impurity 
 literal translation of the i^^^"* might also have been suggest- 
 very often conveys a confused ed to impure minds, as connect- 
 idea of the meaning ; and it ed with the conversion of fe- 
 appcars better, therefore, . to . male proselytes ; the charge of 
 
FIRST EPISTLE TO THE TliESSALUJNlAJNS. 3 
 
 ii. 
 
 But as God has proved my fitness for the charge of the 4 
 Glad-tidings, so I speak, not seeking to please men, but God, 
 who proves our hearts. For never did I use flattering 6 
 words, as you know; nor hide covetousness under fair pre- 
 tences, (God is witness) ; nor did I seek honor from men, 6 
 either from you or others; although I might have been bur- 
 densome, as Christ 's apostle.n But I behaved myself among 7 
 you with gentleness; and as a nurse cherishes her own chil- 
 dren,i2 go in my fond affection it was my joy to give you 8 
 not only the Glad-tidings of God, but my own life also, be- 
 cause you were dear to me. For you remember, brethren, my 9 
 toilsome labors; how I worked both night and day, that I 
 might not be burdensome to any of you, while I proclaimed 
 to you the message^s which I bore, the Glad-tidings of God. 
 Ye are yourselves witnesses, and God also is witness, how 10 
 holy, and just, and unblamable were my dealings towards 
 you that believe. You know how earnestly, as a father his 11 
 own children, I exhorted, and entreated, and adjured each 
 one among you to walk worthy of God, by whom you are 12 
 called into His own kingdom and glory. 
 
 Wherefore I also give continual thanks to God, because, 13 
 when you heard from me the spoken wordi* of God, you re- 
 ceived it not as the word of man, but, as it is in truth, the 
 word of God ; who Himself works effectually in you that be- 
 lieve. For you, brethren, followed in the steps of the 14 
 churches of God in Judaea, which are in Christ Jesus, inas- 
 much as you suffered the like persecution from your own 
 countrymen, which they endured from the Jews; who killed 15 
 both the Lord Jesus, and the prophets, and who have driven 
 me forth [from city to eityis] j a people displeasing to God, 
 and enemies to all mankind, who would hinder me from 3 6 
 speaking to the Gentiles for their salvation; continuing al- 
 
 seeking to please men was re- right, while mentioning his re- 
 peated by the Judaizers in Ga- nunciation of it. Cf. 2 Thess 
 latia. See Gal. i, 10. iii. 9. 
 
 "One of the grounds upon i^.'Her own children." It will 
 
 which St. Paul's Judaizing op- be observed that we adopt a 
 
 ponents denied his apostolic au- different punctuation from that 
 
 thority was the fact that he (In which has led to the received 
 
 general) refused to be main- version. 
 
 tained by his converts, whereas "The original word involves 
 
 our Lord had given to His apos- the idea of o herald proclaiming 
 
 ties the right of being so main- a message. 
 
 tained. St. Paul fully explains "Literally word received 6y 
 
 his reasons for not availing hearing, i. e. spoken word. Cf. 
 
 himself of that right in several Rom. x. 16. 
 
 passages, especially 1 Cor. ix. ; i^Referring to his recent ex- 
 
 and he here takes care to al- pulsion from Thessalonica and 
 
 lude to his possession of the Beroea. 
 
4 THE LIFE AND EPISTLES OF ST. PAUL, 
 
 ii. 
 
 ways to fill up the measure of their sins ; but the wrath 
 [of God] has overtaken them to destroy them. is 
 
 17 But I, brethren, having been torn from 
 
 you for a short season (in presence, not in Expresses his 
 heart), sought very earnestly to behold you f^em^ ^** ^^^ 
 
 18 [again] face to face.i^ Wherefore, I Paul, 
 
 (for my own part), desired to visit you once and again; 
 ,19 but Satan hindered me. For what is mj hope or joy? what 
 
 is the crown wherein I glory? what but your own selves, 
 
 in the presence of our Lord Jesus Christ at His appearing ?i8 
 20 Yea, you are my glory and my joy. 
 i. 1 Therefore, when I was no longer able to 
 
 forbear, I determined willingly to be left at ^ea^riSg If^ ^"^ 
 
 2 Athens alone; and I sent Timotheus, my their well- 
 brother, and God's fellow-workeria in the doing from 
 Glad-tidings of Christ, that he might Timotheus. 
 strengthen your constancy, and exhort you concerning your 
 
 3 faith, that none of you should waver in these afflictions; 
 since you know yourselves that such is our appointed lot, 
 
 4 for when I was with you, I forewarned you that affliction 
 
 5 awaited us, as you know that it befell. For this cause, I 
 also, when I could no longer forbear, sent to learn tidings 
 of your faith; fearing lest perchance the tempter had 
 
 6 tempted you, and lest my labor should be in vain. But now 
 that Timotheus has returned from you to me, and has 
 brought me the glad tidings of your faith and love, and 
 that you still keep an affectionate remembrance of me, 
 
 7 longing to see me, as I to see you — I have been comforted, 
 •brethren, on your behalf, and all my own tribulation and 
 
 8 distress has been lightened by your faith. For now I 
 
 9 live,2i if you be steadfast in the Lord. What thanksgiving 
 can I render to God for you, for all the joy which you cause 
 
 10 me in the presence of my God? Night and day, I pray ex- 
 ceeding earnestly to see you face to face, and to complete 
 
 11 what is yet wanting in your faith. Now, may our God and 
 Father Himself, and our Lord Je8us,22 direct my path to- 
 
 ^"More literally, "to make an "There Is some doubt about 
 
 end of them." the reading here. That which 
 
 I'See what Is said in the pre- we adopt is analogous to 1 Cor. 
 
 ceding chapter in connection iii. 9. The boldness of the ex- 
 
 with Beroea. pression probably led to the 
 
 is'The anticipative blending variation in the MSS. 
 
 of the future with the present ^^Compare Rom. vii. 9. 
 
 here is parallel with and ex- ^a-rhe word for "Christ" Is 
 
 plains Rom. il. 15, 16. omitted by the best MSS. both 
 
 here and in verse 13. 
 
FIRST EPISTLE TO THE THESSALONIANS. 5 
 
 iii. 
 wards you. Meantime, may the Lord cause you to increase 12 
 cind abound in love to one another and to all men; even as I 
 to you. And so may He keep your hearts steadfast and un- 13 
 blaniable in holiness, in the presence of our God and Father, 
 at the appearing of our Lord Jesus, with all his saints. 
 
 Furthermore, brethren, I beseech and ex- iv. 1 
 Against sen- j^ort you in the name of the Lord Jesus, that, 
 sua 1 y. ^^ J ^jj^^gjj^ yQ^ jjQ^ ^Q walk that you might 
 
 please God, you would do so more and more. For you know 2 
 what commands I delivered to you by the authority of the 
 Lord Jesus. This, then, is the will of God, even your sancti- 3 
 fication; that you should keep yourselves from fornication, 4 
 that each of you should learn to master his body,23 in sancti- 
 fication and honor ; not in lustful passions, like the Heathen 5 
 who know not God; that no man wrong his brother in this 6 
 matter by trangression.s* All such the Lord will punish, 
 as I forewarned you by my testimony. For God called us not 7 
 to uncleanness, but His calling is a holy calling.25 Where- 8 
 fore, he that despises these my words despises not man, but 
 God, who also has given unto me^s His Holy Spirit. 
 
 Concerning brotherly love it is needless 9 
 Exhortation that I should write to you; for ye your- 
 
 and^'^ood'^^*'^' ^^^""'^^ ^^^ taught by God to love one an- 
 order. other; as you show by deeds towards all the 10 
 
 brethren through the whole of Macedonia. 
 But I exhort you, brethren, to abound still more; and be it 11 
 your ambition to live quietly, and to mind your own con- 
 cerns; 27 and to work with your own hands (as I commanded 
 you) ; that the seemly order of your lives may be manifest 12 
 to those without, and that you may need help from no man.28 
 Happiness of -^"^ -'■ would not have you ignorant, breth- 13 
 
 the Christian Ten, concerning those who are asleep, that 
 dead. you sorrow not like other men, who have no 
 
 *8The original cannot mean the matter in question." 
 
 to possess; it means, to gain ^sLiterally "in holiness," not 
 
 possession of, to acquire for "unto holiness," as in A. V. 
 
 one's own use. The use of "ves- ^^We have retained "us" with 
 
 sel" for T}ody is common, and the Received Text, on the 
 
 found 2 Cor. iv. 7. Now a man ground of context ; although 
 
 may be said to gain possession the weight of MSS. authority 
 
 of his own body when he sub- is in favor of "you." 
 
 dues those lusts which tend to ^TThe original expression is 
 
 destroy his mastery over it. almost equivalent to "be am- 
 
 Hence the interpretation which bitious to be unambitious," 
 
 we have adopted. 2*1^ seems better to take this 
 
 2<The reading adopted in the as masculine than as neuter. 
 
 Received Text is allowed by all We may compare with these 
 
 modern critics to be wrong. verses the similar directions in 
 
 The obvious translation is, "in the speech at Miletus, Acts xx. 
 
6 THE LIFE AND EPISTLES OF ST. PAUL, 
 
 iv. 
 
 14 liope.29 For if we believe that Jesus died and rose again, so 
 also will God, through Jesus,3o bring back those who sleep, 
 
 15 together with Him. This I declare to you, in the word of 
 the Lord, that we who are living, who survive to the appearing 
 
 16 of the Lord, shall not come before those 'who sleep. For the 
 Lord himself shall descend from heaven with the shout of 
 war,3i the Archangel's voice, and the trumpet of God; and 
 
 17 first the dead in Christ^s shall rise; then we the living, who 
 remain shall be caught up with them among the cloudssa to 
 meet the Lord in the air; and so we shall be forever with the 
 
 18 Lord. Wherefore comforts* one another with these words. 
 V. 1 But of the times and seasons, brethren, 
 
 you need not that I should write to you. o?\:hr?s*t^s°°^^^ 
 
 2 For yourselves know perfectly that the day coming \ ^mo- 
 of the Lord will come as a robber in the tive to watch- 
 
 3 night; and while men say Peace and Safety, ^"^^^ss. 
 destruction shall come upon them in a moment, as the pangs 
 of travail upon a woman with child ; and they shall find no 
 
 4 escape. But you, brethren, are not in darkness, that The 
 Day should come upon you as the robber on sleeping men; 35 
 
 5 for you are all the children of the light and of the day. We are 
 
 6 not of the night, nor of darkness; therefore let us not sleep 
 
 7 as do others, but let us watch and be sober; for they who 
 slumber, slumber in the night; and they who are drunken, 
 
 8 are drunken in the night; but let us, who are of the day, be 
 sober; putting on faith and love for a breastplate; and for 
 
 9 a helmet, the hope of salvation. For not to abide His 
 wrath, but to obtain salvation, hath God ordained us, 
 
 2eThis hopefulness in death is liort, must be translated ac- 
 
 illustrated by the funeral-in- cording to the context, 
 scriptions found at Thessa- ssTjiere is some authority for 
 
 lonica. the accusative plural, — "as the 
 
 s^This connection is more daylight surprises robbers;" 
 
 natural than that of the Au- and this sort of transition, 
 
 thorized Version, where a word suggests a rapid 
 
 3iThe word denotes the shout change from one metaphor to 
 
 used in battle. another, is not unlike the style 
 
 32Equivalent to "they that of St. Paul. We may add that 
 
 sleep in Christ" (1 Cor. xv. the A. V. in translating the 
 
 18). word "thief," both here and 
 
 ^["Borne aloft from earth by elsewhere, gives an inadequate 
 
 upbearing clouds," as it is ren- conception of the word. It is 
 
 dered by Professor Ellicott in in fact the modern Greek 
 
 his Historical Lectures on the "klepht," and denotes a Itandit, 
 
 Life of our Lord, p. 234. See who comes to murder as well 
 
 his note there, and in his as to steal. For the meaning 
 
 Comm. on 1 Thess. ii. — h.] of "the Day" {the great day, 
 
 3*This verb, originally to call the day of Judgment), compare 
 
 to one's side, thence sometir^ft" 1 Cor. iii. 13, 
 to comfort, more usually to em- 
 
FIEST EPISTLE TO THE THESSALONIANS. 7 
 
 V. 
 
 through our Lord Jesus Christ, who died for us, that whether 10 
 we wake or sleep we should live together with Him. Where- 11 
 fore exhort one another, and build one another up,3G even as 
 you already do. 
 
 I beseech you, brethren, to acknowledge 12 
 The Presbyter those who are laboring among you; who pre- 
 earde(f "^^ ^®" side over you in the Lord 's name, and give you * 
 admonition. I beseech you to esteem them 13 
 very highly in love, for their work's sake. And maintain 
 peace among yourselves. 
 
 Postscript [addressed to the Presbyters (?)]37 
 
 But you, brethren, I exhort; admonish 14 
 p"^^b^t°^ *^® the disorderly, encourage the timid, support 
 
 the weak, be patient with all. Take heed 15 
 that none of you return evil for evil, but strive to do good al- 
 ways, both to one another and to all men. Eejoice evermore; 16 
 pray without ceasing; continue to give thanks, whatever 17, 18 
 be your lot; for this is the will of God in Christ Jesus con- 
 cerning you. Quench not [the manifestation of] the Spirit; 19 
 think not meanly of 38 prophesyings ; try all [which the 20, 21 
 prophets utter] ; reject39 the false, but keep the good; hold 22 
 yourselves aloof from every form of evil.^o 
 
 Now may the God of peace Himself sane- 23 
 Concluding tify you wholly; and may your spirit and 
 
 safutaUons! ^^^-^ ^^^ body all together be preserved 
 
 blameless at the appearing of our Lord Jesus 
 
 38The full meaning is, "build which seems to imply that they 
 one another up, that you may presided over the Christian as- 
 all together grow into a temple semblies. At the same time it 
 of God." The word is frequent- must be admitted that many of 
 ly used by St. Paul in this the duties here enjoined are 
 sense, which is fully explained duties of all Christians. 
 1 Cor. iii. 10-17. It is very as^e know, from the First 
 difficult to express the mean- Epistle to Corinth, that this 
 ing by any single word in Eng- warning was not unneeded in 
 lish, and yet it would weaken the early church. (See 1 Cor. 
 the expression too much if it xiv.) The gift of prophesying 
 were diluted into a periphrasis (i. e. inspired preaching) had 
 fully expressing its meaning. less the appearance of- a super- 
 
 s^It appears probable, as natural gift than several of the 
 Chrysostom thought, that those other Charisms ; and hence it 
 who are here directed "to ad- was thought little of by those 
 monish" are the same who are who sought more for display 
 described immediately before than edification, 
 (v. 12) as "giving admoni- 39This word includes the no- 
 tion." Also they are very sol- tion of rejecting that which 
 emnly directed (v. 27) to see does not abide the test. 
 that the letter be read to all *°Not "appearance" (A. V.), 
 the Christians in Thessalonica ; but species under a genus. 
 
8 THE LIFE AND EPISTLES OF ST. PATTL. 
 
 V. 
 
 24 Christ. Faithful is He who calls you; He will fulfil my 
 prayer. 
 25, 26 Brethren, pray for me. Greet all the brethren with the 
 
 27 kiss of holiness.4i I adjure you,42 in the name of the Lord, 
 to see that this letter be read to all the*^ brethren. 
 
 28 44The grace of our Lord Jesus Christ be Autograph 
 with you.45 benediction. 
 
 "This alludes to the same 
 custom which is referred to in 
 Rom. xvi. 16 ; 1 Cor. xvi. 20 ; 
 2 Cor. xiii. 12. We find a full 
 account of it, as it was prac- 
 tised in the early church, in 
 the Apostolic Constitutions 
 (book ii. ch. 57). The men and 
 women were placed in separate 
 parts of the building where 
 they met for worship ; and 
 then, before receiving Holy 
 Communion, the men kissed 
 the men, and the women the 
 women : before the ceremony, 
 a proclamation was made by 
 the principal deacon : — "Let 
 none bear malice against any ; 
 let none do it in hypocrisy." 
 "Then," it is added, "let the 
 men salute one another, and 
 the women one another, with 
 the kiss of the Lord." It 
 should be remembered by Eng- 
 lish readers, that a kiss was 
 in ancient times (as, indeed, it 
 is now in many foreign coun- 
 tries) the ordinary mode of 
 
 salutation between friends 
 when they met. 
 
 ^^WTiom does he adjure here? 
 Plainly those to whom, in the 
 first instance, the letter was 
 addressed, or rather delivered. 
 Now these must probably have 
 been the Presbyters. 
 
 "The word for "holy" is 
 omitted in the best MSS. 
 
 "It should be remarked, that 
 this concluding benediction is 
 used by St. Paul at the end of 
 the Epistle to the Romans, Co- 
 rinthians (under a longer form 
 in 2 Cor.), Galatians, Ephe- 
 sians, Philippians, and Thessa- 
 lonians. And, in a shorter 
 form, it is used also at the end 
 of all his other Epistles. It 
 seems (from what he says in 2 
 Thess. iii. 17, 18) to have been 
 always written with his own 
 hand. 
 
 *5The "Amen" of the Receiv- 
 ed Text is a later addition, not 
 found in the best MSS. 
 
SECOND EPISTLE TO THE THESSALONIANS.i 
 
 i. 
 
 PAUL, and Silvanus, and Timotheus, TO 1 
 Salutation. rppjj. CHURCH OF THE THESSALONI- 
 
 ANS, in God our Father, and our Lord Jesus Christ. 
 
 Grace be to you, and peace, from God our Father and our 2 
 Lord Jesus Christ. 
 
 I2 am bound to give thanks to God con- 3 
 Encouragement tinually on your behalf, brethren, as is fitting, 
 pe"secutio^ns because of the abundant increase of your 
 
 from the hope faith, and the overflowing love wherewith 
 of Christ's j^^ ^^.q fiHed, every one of you, towards each 
 
 oommg. other. So that I myself boast of you among 4 
 
 the churches of God, for your steadfastness and faith, in all 
 the persecutions and afiflictions which you are bearing. And 5 
 these things are a token that the righteous judgment of God 
 will count you worthy of His kingdom, for which you are 
 even now suffering. For doubtless God's righteousness can- 6 
 not but render back trouble to those who trouble you, and 7 
 give to you, who now are troubled, rest with me,3 when the 
 Lord Jesus shall be revealed from heaven with the angels of 
 His might, in flames of fire, taking vengeance on those who 8 
 know not God, and will not hearken to the Glad-tidings of 
 our Lord Jesus Christ. And from* the presence of the Lord, 9 
 and from the brightness of His glorious majesty, they shall 
 receive their righteous doom, even an everlasting destruction, 
 in that day when He shall come to be glorified in His saints, 10 
 and to be admired in all believers; [and you are of that 
 number], for you believed my testimony. To this end I 11 
 pray continually on your behalf, that our God may count you 
 worthy of the calling wherewith He has called you, and 
 
 ^It is evident that this Epistle Thess. iii. 6-14 with 1 Thess. 
 was written at the time here iv. 10-12, and 1 Thess. ii. 9. 
 assigned to it, soon after the (2) Silas and Timotheus 
 first, from the following con- were still with St. Paul. 2 
 siderations : — Thess. i. 1. It should be ob- 
 (1) The state of the Thessa- served that Timotheus was next 
 Ionian Church described in both with Paul at Ephesus ; and 
 Epistles is almost exactly the that, before then, Silas disap- 
 same. (A.) The same excite- pears from the history, 
 ment prevails concerning the ^ggg ^^^^ q^ ^ Thess. i. 3. 
 expected advent of our Lord, sQn the use of the plural pro- 
 only in a greater degree. (B.) noun, see note on 1 Thess. i. 3. 
 The same party continued fa- *The preposition here has the 
 natically to neglect their ordi- sense of "proceeding from." 
 jiary employments. Compare 2 
 
10 
 
 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 mightily perfect within you all the content of goodness^ 
 12 and the work of faith. That the name of our Lord Jesus 
 may be glorified in you, and that you may be glorified^ in 
 Him, according to the grace of our God, and of our Lord 
 Jesus Christ. 
 i. 1 But concerning7 the appearing of our 
 Lord Jesus Christ, and our gathering to- 
 gether to meet Him, I beseech you, brethren, 
 
 2 not rashly to be shaken from your soberness 
 of mind, nor to be agitated either by spirit,8 
 or by rumor, or by letters attributed to me,io 
 
 3 saying that the day of the Lord is come.n 
 ceive you by any means; for before that day, the falling- 
 away must first have come, and the man of sin be revealed, 
 
 4 the son of perdition; who opposes himself and exalts him- 
 self against all that is called God, and against all worship; 
 even to seat himselfi2 in the temple of God, and openly de- 
 
 5 clare himself a God. Do you not remember that when I was 
 
 6 still with you, I oftenis told you this? And now you know 
 the hindrance why he is not yet revealed, in his own season. 
 
 7 For the mystery of lawlessnessi* is already working, only he, 
 who now hinders, will hinder till he be taken out of the way ; 
 
 8 and then the lawless one will be revealed, whom the Lord 
 shall consume with the breath of His mouth,i5 and shall de- 
 
 Warning 
 against an im- 
 mediate ex- , 
 pectation of 
 Christ's com- 
 ing. 
 
 Let no one de- 
 
 ^The same word is used in 
 the sense of good will, good 
 pleasure, satisfaction, in Luke 
 ii. 14 and Rom. x. i. The A. V. 
 here would require a word to 
 be supplied. 
 
 *The glory of our Lord at 
 His coming will be manifested 
 in His people (see v. 10) ; that 
 is, they, by virtue of their 
 union with Him, will partake 
 of His glorious likeness. Cf. 
 Rom. viii. 17, 18, 19. And, 
 even in this world, this glorifi- 
 cation takes place partially, by 
 their moral conformity to His 
 image. See Rom. viii. 30, and 
 2 Cor. iii. 18. 
 
 Vn respect of, or perhaps (as 
 Prof. Jowett takes it) 07i 'be- 
 half of, as though St. Paul were 
 pleading in honor of that day ; 
 it is wrongly translated in A. 
 V. as an adjuration. 
 
 H. e. any pretended revela- 
 tion of those who claimed in- 
 spiration. 
 
 »See the preceding remarks 
 
 upon the occasion of this Epis- 
 tle. 
 
 lOLiterally "as though origin 
 noted by me:" the words may 
 include "spirit," "rumor," and 
 "letter." 
 
 "Literally "is present." So 
 the verb is always used in the 
 New Testament. See Rom. viii. 
 38 ; 1 Cor. iii. 22 ; Gal. i. 4 ; 
 2 Tim. iii. 1 ; Heb. ix. 9. 
 
 "The received text interpo- 
 lates here "as God," but the 
 MSS. do not confirm this read- 
 ing. 
 
 i^The verb is in the imper- 
 fect. 
 
 "The proper meaning of 
 avo/mos Is one unrestrained by 
 law : hence it is often used as 
 a transgressor, or, generally, a 
 wicked man, as avo/j.ia is used 
 often simply for iniquity; but 
 in this passage it seems best to 
 keep to the original meaning of 
 the word. 
 
 "This appears to be an al- 
 lusioa tQ (ftl^Uougb not an ex-. 
 
THE SECOND EPISTLE TO THE THESSALONIANS. 11 
 
 ii. 
 stroy with the brightness of His appearing. But the appear- 9 
 ing of that lawless one shall be in the strength of Satan's 
 working, with all the might and signs and wonders of false- 
 hood, and all the delusions of unrighteousness, for those who 10 
 are in the way of perdition; because they received not the 
 love of the truth, whereby they might be saved. For this 11 
 cause, God will send upon them an inward working of de- 
 lusion, making them believe in lies, that all should be con- 12 
 demned who have not beli< 
 pleasure in unrighteousness. 
 
 But for you, brethren beloved of the Lord, 13 
 Exhortation to I am bound to thank God continually, be- 
 
 and^obed[il?ce. ^^^^^ ^® ^^^^^ 7^^ ^^^^ *^^ ^^^* "°*° ^^^" 
 vation, in sanctification of the Spirit, and 
 
 belief of the truth. And to this He called you through my 14 
 Glad-tidings, that you might obtain the glory of our Lord 
 Jesus Christ. Therefore, brethren, be steadfast, and hold 15 
 fast the teaching which has been delivered to you, jvhether by 
 my words or by my letters. And may our Lord Jesus Christ 16 
 Himself, and our God and Father, who has loved us, and has 
 given us in His grace a consolation that is eternal, and a 
 hope that cannot fail, comfort your hearts, and establish you 17 
 in all goodness both of word and deed. 
 
 Finally, brethren, pray for me that the iii. 1 
 He asks their -^ord of the Lord Jesus may hold its onward 
 prayers. course, and that its glory may be shown 
 
 forth towards others as towards you; and that I may be 2 
 delivered from the perverse and wicked ; for not all men have 
 faith. But the Lord is faithful, and He will keep you stead- 3 
 fast, and guard you from evil. And I rely upon you in the 4 
 Lord, that you are following and will follow my precepts. 
 And may the Lord guide your hearts to the love of God, and 5 
 to the steadfastness of Christ. 
 
 I charge you, brethren, in the name of the 6 
 Exhorts to an Lord Jesus Christ, to withdraw yourselves 
 dUigent life, from every brother who walks disorderly, 
 appealing to and not according to the rules which I de- 
 amoir'^ ®^" livered. For you know yourselves the way 7 
 
 to follow my example; you know that my 
 life among you was not disorderly, nor was I fed by any 8 
 man's bounty, but earned my bread by my own labor, toil- 
 act quotation of) Isaiah xi. 4 ; was probably St. Paul's 
 — "With the breath of His lips thoughts) to the Messiah's 
 He shall destroy the impious coming, and interpreted "the 
 man." (LXX. version.) Some impious" to mean an individual 
 of the Rabbinical commentators opponent of the Messiah, 
 applied this pronhecy (which 
 
12 
 
 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 10 
 11 
 
 12 
 
 15 
 
 16 
 
 17 
 
 18 
 
 ing night and day, that I might not be burdensome to any 
 of you.16 And this I did, not because I am without the 
 righti7 [of being maintained by those to whom I minister], 
 but that I might make myself a pattern for you to imitate. 
 For when I was with you I often,i8 gave you this rule: "If 
 any man will not work, neither let him eat.'' Whereas I 
 hear that some among you are walking disorderly, neglecting 
 their own work, and meddlingis with that of others. Such, 
 therefore, I charge and exhort, by the authority of our Lord 
 Jesus Christ, to work in quietness, and eat their own bread. 
 
 But you, brethren, notwithstanding,20 be 
 not weary of doing good. If any man be 
 disobedient to my written word,2i mark that 
 man, and cease from inte^couse with him, 
 that he may be brought to shame. Yet 
 count him not as an enemy, but admonish him as a brother. 
 And may the Lord of peace Himself give you peace in all 
 ways and at all seasons. The Lord be with you all. 
 
 The salutation of me Paul with my own ^n autograph 
 hand, which is my token in every letter. 
 Thus I write.22 
 
 The grace of our Lord Jesus Christ be 
 with you all.23 
 
 Mode of deal- 
 ing with those 
 who refuse 
 obedience. 
 
 postscript the 
 sign of genu- 
 ineness. 
 Concluding 
 benediction. 
 
 ^'Compare the speech at 
 Miletus, Acts xx. 
 
 i^See note on 1 Thess. ii. 6. 
 
 i^Imperfect. 
 
 "The characteristic parano- 
 masia here is not exactly trans- 
 latable into English. "Busy- 
 todies who do no Tjusiness" 
 would be an imitation. 
 
 ^H. e. although your kindness 
 may have been abused by such 
 idle trespassers on your bounty. 
 
 ^^Literally, my word [sent] 
 ty the letter, which probably 
 refers to the directions sent in 
 
 the former letter, 1 Thess. iv. 
 11, 12. So a previous letter is 
 referred to, 1 Cor. v. 9, and 2 
 Cor. vii. 8. 
 
 22"Thus." With this we may 
 compare Gal. vi. 11. We have 
 before remarked that St. Paul's 
 letters were written by an 
 amanuensis, with the exception 
 of an autograph postscript. 
 Compare Rom. xvi. 22. 
 
 23"Amen" here (as in the end 
 of 1 Thess.) is a subsequent 
 addition. 
 
FIRST EPISTLE TO THE CORINTHIANS.i 
 
 PAUL, a called Apostle of Jesus Christ i. 1 
 Salutation. -^^ ^-^^ ^jjj ^f q^^^ and Sosthenes2 the 
 
 Brother, TO tHE CHURCH OF GOD AT CORINTH, hal- 2 
 lowed in Christ Jesus, called Saints ;3 together with all* who 
 call upon the name of Jesus Christ our Lord in every place 
 which is their home — and our home also.s 
 
 iThe date of this Epistle can 
 be fixed with more precision 
 than that of any other. It 
 gives us the means of ascer- 
 taining, not merely the year, 
 but even (with great probabil- 
 ity) the month and week, in 
 which it was written. 
 
 (1) Apollos had been work- 
 ing at Corinth, and was now 
 with St. Paul at Ephesus (1 
 Cor. i 12; iii. 4, 22; iv. 6; 
 xvl. 12). This was the case 
 during St. Paul's residence at 
 Ephesus (Acts xix. 1). 
 
 (2) He wrote during the 
 days of unleavened bread, i. e. 
 at Easter (1 Cor. v. 1 : see the 
 note on that passage), and in- 
 tended to remain at Ephesus 
 till Pentecost (xvi. 8, cf. xv. 
 32). After leaving Ephesus, he 
 purposed to come by Macedonia 
 to Achaia (xvi. 5-7). This was 
 the route he took (Acts xx. 1, 
 2) on leaving Ephesus after 
 the tumult in the theatre. 
 
 (3) Aquila and Priscilla 
 were with him at Ephesus (xvi. 
 19). They had taken up their 
 residence at Ephesus before the 
 visit of St. Paul (Acts xviii. 
 26). 
 
 (4) The Great Collection 
 was going on in Achaia (xvi. 
 1-3). When he wrote to the 
 Romans from Corinth during 
 his three months' visit there 
 (Acts XX. 3), the collection was 
 completed in Macedonia and 
 Achaia (Rom. xv. 26). 
 
 (5) He hopes to go by Cor- 
 inth to Jerusalem, and thence 
 to Rome (xvi. 4, and xv. 25- 
 28). Now the time when he 
 entertained this very purpose 
 
 was towards the conclusion of 
 his long Ephesian residence 
 (Acts xix. 21). 
 
 (6) He had sent Timothy to 
 wards Corinth (iv. 17), but no 
 direct (xvi. 10). Now it was 
 at the close of his Ephesian 
 residence (Acts xix. 22) that 
 he sent Timothy with Erastus 
 (the Corinthian) from Ephesus 
 to Macedonia, which was one 
 way to Corinth, but not the 
 shortest. 
 
 ^Sosthenes is, perhaps, the 
 same mentioned Acts xviii. 17. 
 
 3The sense of the word for 
 "Saints" in the New Testament 
 is nearly equivalent to the 
 modern "Christians;" but it 
 would be an anachronism so to 
 translate it here, since (in the 
 time of ■ St. Paul) the word 
 "Christian" was only used as 
 a term of reproach. The ob- 
 jection to translating it 
 "saints" is, that the idea now 
 often conveyed by that term is 
 different from the meaning of 
 the Greek word as used by St. 
 Paul. Yet as no other Eng- 
 lish word represents it better, 
 either the old rendering must 
 be retained, or an awkward 
 periphrasis employed. The Eng- 
 lish reader should bear in mind 
 that St. Paul applies the term 
 to all members of the Church. 
 
 *This is added to comprehend 
 those Christians of the Church 
 of Achaia who were not resi- 
 dent at Corinth, but in the 
 neighboring places of the same 
 province. Compare 2 Cor. i. 1. 
 
 ^The Authorized Version here 
 appears scarcely reconcilable 
 
 13 
 
10 
 
 11 
 
 12 
 
 13 
 
 14 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 Grace be unto you and peace, from God our Father, and 
 from our Lord Jesus Christ. 
 
 16 thank God continually on your behalf, 
 for the grace of God given unto you in Introductory 
 Christ Jesus. Because, in Him, you were^ thanksgiving 
 every-wise enriched with all the gifts of version*"" *^°°" 
 speech and knowledge (for thus my testi- 
 mony to Christ was confirmed among you), so that you 
 come behind no other church in any gift; looking earnestly 
 for the time when our Lord Jesus Christ shall be revealed 
 to sight.8 
 
 And He also will confirms you unto the end, that you may 
 be without reproach at the day of our Lord Jesus Christ. 
 For God is faithful, by whom you were called into fellow- 
 ship with His Son, Jesus Christ, our Lord. 
 
 I exhort you, brethren, by the name of our 
 Lord Jesus Christ, to shun disputes, and have Rebuke of their 
 no divisions among you, but to be knit to- Sd^^s'pecS' 
 gether in the same mind, and the same judg- censure of the 
 ment.io For I have been informed concern- pseudo-philo- 
 ing you, my brethren, by the members of ^°P^^^^^ Pa^'ty- 
 Chloe's household, that there are contentions among 
 you. I mean, that one of you says, *'I am a fol- 
 lower of Paul;" another, <'I of Apollos;" another, *'I of 
 Cephas; ''11 another, *<I of Christ." Is Christ divided? 
 
 with the order of the Greek, 
 though it is defended by the 
 opinions of Chrysostom. Bill- 
 roth, Olshausen, &c. The trans- 
 lation of Meyer, "in every place 
 under their and our dominion," 
 seems more like a Papal than 
 an Apostolic rescript : and that 
 of De Wette, "in every place 
 both of their and our abode," 
 is frigid, and adds nothing to 
 the idea of "every place." St. 
 Paul means to say that he feels 
 the home of his converts to be 
 also his own. Both sentiment 
 and expression are the same 
 as in Rom. xvi. 13 : "His 
 mother and mine." 
 
 •Observe how "I thank" and 
 "my" follow immediately after 
 "Paul and Sosthenes," showing 
 that, though the salutation 
 runs in the name of both, the 
 author of the Epistle was St. 
 
 Paul alone. Compare the re- 
 marks on 1 Thess. i. 2. 
 
 ■^In this passage the aorists 
 are here translated as aorists. 
 But as the distinction between 
 the aorist and perfect is by no 
 means constantly observed in 
 St. Paul's Helenistic Greek, it 
 may be doubted whether the 
 aorists here are not used for 
 perfects. 
 
 *See note on Rom. ii. 5. 
 
 "i. e. He will do His part to 
 confirm you unto the end. If 
 you fail, it will not be for want 
 of His help. 
 
 ""Mind" refers to the view 
 taken by the understanding; 
 "judgment." to the practical 
 decision arrived at. 
 
 "CepTias is the name by which 
 St. Peter is called throughout 
 this Epistle. It was the actual 
 word used by our Lord himself. 
 
FIRST EPISTLE TO THE CORINTHIANS. 15 
 
 Was Paul crucified for you? or were you baptized unto the 
 name of Paul? I thank God that I baptized none of you 14 
 except Crispus and Gaiusis (lest any one should say that I 15 
 baptized unto my own name) ; and I baptized also the house- 16 
 hold of Stephanas ; besides these I know not that I baptized 
 any other. For Christ sent me forth as His Apostle,i3 not to 17 
 baptize, but to publish the Glad-tidings; and that, not with 
 wisdom of word, lest thereby the cross of Christ should be 
 made void.i* For the word of the crosses to those in the way 18 
 perdition is folly; but to us in the way of salvationie it is 
 the power of God. And so it is written, **/ will destroy the 19 
 wisdom of the wise, and bring to nothing the understanding 
 of the prudent. "'^'^ Where is the Philosopher? Where is the 20 
 Rabbi? Where is the reasoner of this world ?i8 Has not God 
 turned the world's wisdom into folly? for when the world 21 
 had failed to gain by its wisdom the knowledge of God in the 
 wisdom of God, it pleased God, by the folly of our preach- 
 ing,i9 to save those who believe.20 For the Jews require a 22 
 sign [from heaven], and the Greeks demand philosophy; 
 but we2i proclaim a Messiah crucified, to the Jews a stum- 23 
 bling-block, and to the Greeks a folly; but to the called22 24 
 themselves, whether they be Jews or Greeks, Christ the power 
 of God and the wisdom of God. For the folly of God is wiser 25 
 than man's wisdom, and the weakness of God is stronger 
 than man's strength. For you see, brethren, how God has 26 
 
 and remained the Apostle's "There are two words In the 
 
 usual appellation among the N. T. translated "world" in 
 
 Jewish Christians up to this the A. V. That which is used 
 
 time. It is strange that it here involves the notion of 
 
 should afterwards have been transitory duration. So in Eng- 
 
 so entirely supplanted by its ligh we speak of "the notions 
 
 Greek equivalent, "Peter," even (or spirit) of the age." Also 
 
 among the Jewish Christians. in this expression is contained 
 
 See note on Gal. i. 18. a reference to "the future age," 
 
 "Or Caius, if we use the Ro- the period of the final triumph 
 
 man spelling. of Christ's kingdom. 
 
 "The verb involves this. i»[Or, more correctly, "that 
 
 "Compare the^ use of the which we preach," viz. the Gos- 
 
 same verb in Rom. iv. 14. pel, which men deem folly. — 
 
 "i. e. the tidings of a cruci- H.] 
 
 fied Messiah. ^oQbserve that the participle 
 
 "For the present participle here is present, not past, 
 
 we may refer to Acts ii. 47, and '^^We, including St. Paul and 
 
 to il. 6, below. In rendering the other preachers of Chris- 
 
 the participles here, "already tianity. 
 
 dead," and "already saved," ^^^All who make an outward 
 
 Prof. Stanley neglects the forc'e profession of Christianity are, 
 
 of the tense. [This is correct- in St. Paul's language, "the 
 
 ed in the 2d edition. — H.] called." They have received 
 
 "Is. xxix. 14 ; not quite lit- a message from God, which has 
 
 erally quoted from LXX. called them to enter into His 
 
 church. 
 
16 
 
 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 27 
 
 28 
 
 29 
 30 
 
 31 
 
 called you; how few of you are wise in earthly wisdom, 
 how few are powerful, how few are noble. But the world's 
 folly God has chosen, to confound its wisdom; and the 
 world's weakness God has chosen, to confound its strength; 
 and the world's base things, and things despised, yea things 
 that have no being, God has chosen, to bring to nought the 
 things that be; that no flesh should glory in His presence. 
 But you are His children 23 in Christ Jesus, whom God sent 
 unto us as our wisdom,24 and righteousness, and sanctifica- 
 tion, and redemption; that it might be according as it is 
 written, "He that boasteth, let him boast in the Lord."^^ 
 
 So, brethren, when I myself came among 
 you, and declared to you the testimony of In his own 
 God, I came not with surpassing skill of Jfa^d ^nof a^iLed 
 speech, or wisdom. For no knowledge did I at establishing 
 purpose to display among you, but the reputation for 
 knowledge of Jesus Christ alone, and Him26 eioqul^^g^ ]^^^^ 
 — crucified. And in my intercourse with had relied on 
 you, I was filled with weakness and fear and 
 much trembling.27 And when I proclaim- 
 ed my message. I used not persuasive words which belongs 
 of human wisdom, but showed forth the ^o the Spirit 
 working of God's spirit and power, that 
 your faith might have its foundation not in the wisdom of 
 men, but in the power of God. 
 
 Nevertheless, among those who are ripe in understand- 
 .ing,28 I speak wisdom ; albeit not the wisdom of this world, 
 nor of its rulers, who will soon be nought.29 But it is God 's 
 ■^sdom that I speak, whereof the secret is made known to 
 
 the super- 
 natural power 
 and wisdom 
 
 •f. B8"of Him." 
 
 - 24Literally, who became wis- 
 [dom to us from God, the prepo- 
 sition implying "sent from,." 
 
 "jerem. ix. 23, 24, from the 
 LXX., but not literally Quoted 
 also 2 Cor. x. 17 ; see note 
 there. 
 
 ^H. e. Him, not exalted on 
 the earthly throne of David, 
 but condemned to the death of 
 the vilest malefactor. 
 
 *''^rit. Paul appears, on his 
 first coming to Corinth, to have 
 been suffering under great de- 
 pression, perhaps caused by the 
 bodily malady to which he was 
 subject (cf. 2 Cor. xii. 8), per- 
 haps by the ill success of his ef- 
 forts at Athens. 
 
 The expression "fear and 
 trembling" is peculiarly Paul- 
 
 ine, being used In four of St. 
 Paul's Epistles, and by no other 
 writer in the New Testament. 
 It does not mean fear of per- 
 sonal danger, but a trembling 
 anxiety to perforrn a . duty. 
 Thus in Eph. vi. 5, slaves are 
 charged to obey their masters 
 thus, and this anxious consci- 
 entiousness is opposed to "eye- 
 service." 
 
 2s-The perfect" is St. Paul's 
 expression for those who had 
 attained the maturity of Chris- 
 tian wisdom. Compare 1 Cor. 
 xiv. 20, and Phil. iii. 15. Such 
 men could understand that his 
 leaching was in truth the high- 
 est philosophy. 
 
 ^"Literally, "passing away 
 into nothingness." 
 
FIRST EPISTLE TO THE CORINTHIANS. 17 
 
 ii. 
 His people; 30 even the hidden wisdom which God ordained 
 before the age, that we might be glorified thereby. But the 8 
 rulers of this world knew it not ; for had they known it, they 
 would not have crucified the Lord of Glory. But ag it is 9 
 written, "Eye hath not seen, nor ear heard, neither have en- 
 tered into the heart of man, the things which God hath pre- 
 pared for them that love Eim.''3i Yet to us32 God has re- 10 
 vealed them by His Spirit. For the Spirit fathoms all things, 
 even the depths of God. For who can know what belongs to 11 
 man but the spirit of man which is within him? even so none 
 can know what belongs to God, but the Spirit of God alone. 
 Now we have received, not the spirit of the world, but the 12 
 Spirit which is of God; that we might understand those 
 things which have been freely given us by God. 
 
 These are the things whereof we speak, in words not taught 13 
 by man's wisdom, but by the Spirit; explaining spiritual 
 things to spiritualss men. But the naturals* man rejects the 14 
 ■':eaching of God's Spirit, for to him it is folly; and he can 
 ::iot comprehend it, because it is spiritually discerned. But 15 
 the spiritual man judges all things truly, yet cannot himself 
 be truly judged by others. For * * Who hath known the mind 16 
 of the Lord that he should instruct Him?"^^ but we have 
 the mind of the Lord36 [within us]. 
 
 And I, brethren, could not speak to you as iii. 1 
 The party spiritual men, but as carnal, yea, as babes 
 
 To be "the in Christ. I fed you with milk, and not with 2 
 
 spritual" are meat; for you were not able to bear it; 
 proved to be j^ay, you are not yet able, for you are still 
 dissensions. ^^ carnal. For while you are divided amongst 3 
 
 yourselves by jealousy, and strife, and fac- 
 cious parties, is it not evident that you are carnal, and walk- 
 ing in the ways of men ? When one says, ' ' I follow Paul, ' ' 4 
 
 »°"Wisdom in a mystery" is ^iproperly man considered as 
 
 A wisdom revealed to the initi- endowed with the anima (the 
 
 ated, 1. e. (in this case) to living principle), as distin- 
 
 Christians, but hidden from the guished from the spiritual 
 
 rest of the world. principle. See Juv. Sat. xv. 
 
 silsaiah Ixiv. 4 is the near- 148. Etymologically speaking, 
 
 est passage to this in the Old the animal man would be the 
 
 Testament. The quotation is best translation ; but to Eng- 
 
 not to be found anywhere ex- lish readers this would convey 
 
 actly. a harsher meaning than the 
 
 ^^TJs, including all the inspir- original. 
 
 ed Christian teachers, and the ^ojgaiah xl. 13 (LXX.), quot- 
 
 rest of the "perfect." ed also Rom. xi. 34. 
 
 33Compare iii. 1. It should 3«The best MSS. are divid- 
 
 be observed that this verb is ed between the readings of 
 
 often used by LXX. for ex- "Christ" and "Lord" here. 
 plain, interpret, as at Gen. 
 xl. 8. 
 
18 
 
 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 and another, *'I follow Apollos, " can you deny that you 
 are carnal? 
 
 5 Who, then, is Paul, or who is Apollos? 
 
 what'^are they but servants, by whose minis- It is a contra- 
 tration you believed? and was it not the fo^5i°a"ki^ChrS- 
 Lord who gave to each of them the measure tian teachers 
 
 6 of his success? I planted, Apollos water- the leaders of 
 ed; but it was God who made the seed to t?es°^'?fatS?e' 
 
 7 grow. So that he who plants is nothing, of their work, 
 nor he who waters, but God alone who gives 
 
 8 the growth. But the planter and the waterer are one to- 
 gether; 37 and each will receive his own wages according to 
 
 9 his work. For we are God's fellow-laborers,38 and you are 
 
 10 God's husbandry. You are God's building; God gave me 
 the gift of grace whereby like a skilful architect I laid a 
 foundation; and on this foundation another builds; but 
 let each take heed what he builds thereon — [''thereon," I 
 
 11 say,] for other foundation can no man lay than that already 
 
 12 laid, which is Jesus Christ.39 But on this foundation one 
 may raise gold, and silver, and precious stones; another, 
 
 13 wood, hay, and stubble.^o But each man's work will be 
 made manifest ; for The Day^i will make it known; because 
 that day will be revealed with fire, and the fire will test 
 
 14 each builder's work. He whose building stands unharmed 
 
 15 shall receive payment for his labor; he whose work ifi 
 burned down shall forfeit his reward: yet he shall not him- 
 self be destroyed, but shall be saved as it were through the 
 flames. 
 
 16 Know42 ye not that you are God's temple, 
 
 and that vou form a shrine wherein God 's T,^^, Church is 
 
 17 Spirit dwells? If any man ruin the temple 
 
 God's temple. 
 
 ""And therefore cannot be 
 set against each other" is im- 
 plied. 
 
 3*This remarkable expression 
 is used by St. Paul more than 
 once. Compare 2 Cor. vi. 1, 
 and the note on 1 Thess. iii. 2. 
 
 39The MSS. vary here, but 
 the same sense is virtually in- 
 volved in all three readings ; 
 viz. that the Messiahship of 
 Jesus was the foundation of 
 the teaching of the Apostles. 
 
 *°[The image becomes much 
 more vivid, if we remember 
 the contrasted buildings of an 
 ancient city, — the sumptuous 
 
 edifices of granite and marble, 
 with ornaments of gold and sil- 
 ver, on the one hand, and the 
 hovels of the poor on the other, 
 with walls of wood and roof 
 of thatch, and interstices stuff- 
 ed with straw. See the descrip- 
 tion of Rome below, Ch. XXIII. 
 — H.] 
 
 *'^"The Day of Christ's com- 
 ing." Compare 1 Thess. y. 4. 
 
 *2The connection with what 
 precedes is, "In calling you 
 God's building, I tell you no 
 new thing ; you know already 
 that you are God's temple." 
 
FIRST EPISTLE TO THE CORINTHIANS. 
 
 19 
 
 Intellectual 
 pride and 
 party-spirit 
 are unchris 
 tian. 
 
 of God, God shall ruin^a him; for the temple of God is holy; 
 and holy44 therefore are ye. 
 
 Let none deceive himself; if any man is 
 held wise among you in the wisdom of this 
 world, let him make himself a fool [in the 
 world's judgment], that so he may become 
 wise. For the Avisdom of this world is fool- 
 ishness with God, as it is written, ''Be taketh the wise in 
 their own craftiness. "^^ And again, ''The Lord Tcnoweth 
 the thoughts of the wise that they are vain."*^ Therefore 
 let none of you make his boast in men;*7 for all things are 
 yours; both Paul and Apollos, and Cephas, and the whole 
 world itself; both life and death, things present and things 
 to come — all are yours — but*^ you are Christ's; and Christ 
 is God's. 
 
 Let us be accounted as servants of Christ, iv. 1 
 ties^arl 00^" ^^^ stewards of the mysteries of God.*^ 
 stewards ; that Moreover, it is required in a steward to be 2 
 which they ad- found faithful.so Yet to me it matters noth- 3 
 SeTr' own!" ''''' ^^S that I be judged by you or by the doomsi 
 
 of man ; nay, I judge not even myself. For 4 
 although I know not that I am guilty of unfaithfulness, yet 4 
 this does not justify me; but I must be tried by the judg- 
 ment of the Lord. Therefore judge nothing hastily, until the 5 
 .coming of the Lord for He shall bring to light the secrets of 
 darkness, and make manifest the counsels of men's hearts; 
 and then shaU each receive his due52 praise from God. 
 
 18 
 
 19 
 
 20 
 21 
 
 22 
 
 23 
 
 "The verbal link is lost in 
 the A. V. 
 
 "Not "which temple" (A. 
 
 v.). 
 
 "Job v. 13, from LXX., with 
 an immaterial variation. 
 
 "Ps. xciv. 11, from LXX., 
 with a slight change. 
 
 ^''The meaning is, "Boast not 
 of having this man or that as 
 your leader ; for all the Apos- 
 tles, nay, all things in the uni- 
 verse, are ordained by God to 
 cooperate for your good." 
 
 *^A11 things work together 
 for the good of Christians ; all 
 things conspire to do them 
 service : but their work is to 
 do Christ's service, even as He 
 Himself came to do the will ot 
 His Father. 
 
 *^Mysteries ar* secrets re- 
 
 vealed (i. e. the Glad tidings of 
 Christ) to the initiated, i. e. to 
 all Christians. See note on li. 
 7. The metaphor here is, that 
 as a steward dispensed his 
 master's bread to his fellow- 
 servants, so Paul, Peter, and 
 Apollos dispensed the knowl- 
 edge of Christ to their breth- 
 ren. 
 
 50 [Or rather, "Inquiry is 
 made into a steward's conduct, 
 in order that he may be proved 
 faithful. — H.] 
 
 '^This use of "day" is pe- 
 culiar to St. Paul ; so that Je- 
 rome calls it a CiHcism. It is 
 connected with that above (iii. 
 18), and occurs 1 Thess. v. 4. 
 
 ^'"His praise." The error in 
 A. V. was caused by not ob- 
 serving the article. 
 
20 
 
 THil LIFE AND EPISTLES OF ST. PAUL. 
 
 IV. 
 
 6 
 
 10 
 
 11 
 
 12 
 
 13 
 14 
 
 15 
 
 16 
 
 Contrast be- 
 tween the self- 
 exultation of 
 the pseudo- 
 philosophical 
 party, and the 
 abasement 
 of Christ's 
 Apostles. 
 
 But these things, brethren, I have repre- 
 sented under the persons of myself and 
 Apollos, for your sakes; that by consider- 
 ing us you might learn not to think of your- 
 selves above that which has been written,53 
 and that you may cease to puff yourselves 
 up in the caused* of one against another. 
 For who makes thee to differ from another? 
 what hast thou that thou didst not receive? and how, then, 
 canst thou boast, as if thou hadst won it for thyself? But 
 ye, forsooth, have already eaten to the full [of spiritual 
 food], ye are already rich, ye have seated yourselves upon 
 your throne, and have no needss of me. Would that you 
 were indeed enthroned, that I too might reign with you. 
 For,56 I think, God has set forth us the Apostles last of all, 
 like criminals condemned to die, to be gazed at in a theatre^'^ 
 by the whole world, both men and angels. We for Christ's 
 sake are fools, while you are wise in Christ; we are weak, 
 while you are strong; you are honorable, while we are out- 
 casts; even to the present hour we bear hunger and thirst, 
 and nakedness and stripes, and have no certain dwelling- 
 place, and toil with our own hands; curses we meet with 
 blessings, persecution with patience, railings with good 
 words. We have been made as it were the refuse of the 
 earth, the offscouring of all things, unto this day. I write 
 not thus to reproach you; but as a father I chide the chil-- 
 dren whom I love. For though you may have ten thousand 
 guardiansss to lead you towards the school of Christ, you 
 can have but one father; and it was I who begat you in 
 Christ Jesus, by the Glad-tidings which I brought. I be- 
 seech you, therefore, become followers of me. 
 
 ''^Thls is ambiguous ; the 
 phrase is commonly employed 
 in reference to the Old Testa- 
 ment ; but here it suits better 
 ■with the context to take it as 
 referring to the preceding re- 
 marks of St. Paul himself. 
 
 5*St. Paul probably means 
 "in the cause of your party- 
 leaders ;" but speaks with in- 
 tentional indistinctness. 
 
 s5"Without us." 
 
 "^The connection is, "The lot 
 of an Apostle is no kingly lot." 
 
 "Literally, because we have 
 teen made a theatrical spec- 
 tacle. Compare Heb. x. 33. 
 The spectacle to which St. Paul 
 here alludes was common in 
 
 those times. Criminals con- 
 demned to death were exhibit- 
 ed for the amusement of the 
 populace on the arena of the 
 amphitheatre, and forced to 
 fight with wild beasts, or to 
 slay one another as gladiators. 
 These criminals were exhibited 
 at the end of the spectacle as 
 an exciting termination to the 
 entertainment ("set forth last 
 of all"). So Tertullian para- 
 phrases the passage "Nos Deus 
 Apostolos novissimos elegit 
 velut bestiarios." 
 
 ^^The guardian slave who led 
 the child to school. The word 
 is the same as in Gal ill. 24. 
 See the note there. 
 
FIRST EPISTLE TO THE CORINTHIANS. 21 
 
 iv. 
 
 For this cause I have sent to you Timo- 17 
 Mission of theus, my beloved son, a faithful servant of 
 
 warning"to the "the Lord, who shall put you in remembrance 
 disobedient of my ways in Christ, as I teach everywhere 
 
 faction at jn all the churches. Now some have been 18 
 
 Cormt . filled with arrogance, supposing that I am 
 
 not coming to you. But I shall be with you shortly, if the 19 
 Lord will; and then I shall learn, not the word of these 
 boasters, but their might. For mighty deeds, not empty 20 
 words, are the tokens of God's kingdom. What is your de- 21 
 sire? Must I come to you with the rod, or in love and the 
 spirit of meekness? 
 
 It is reported that there is fornication v. 1 
 Judgment on generally^a among you, and such fornication, 
 ous peSns. ^^ ^^ °o* knownso even among the Heathen, 
 so that one among you has his father 's wife. 
 And you, forsooth, have been puffed up when you should 2 
 have mourned, that the doer of this deed might be put away 
 from the midst of you. For me, — being present with you in 3 
 spirit, although absent in body, — I have already passed 
 sentence, as though present, on him who has done this thing ; 
 [and I decree] in the name of our Lord Jesus Christ, that you 4 
 convene an assembly, and when you, and my spirit with you, 
 are gathered together, with the power of our Lord Jesus 
 Christ, that you deliver over to Satanoi the man who has 5 
 thus sinned, for the destruction of his fleshly lusts, that his 
 spirit may be saved in the day of the Lord Jesus. Unseemly • 6 
 is your boasting; know ye not that "a, little leaven leaven- 
 €th the whole lump? "62 Cast out therefore the old leaven, 7 
 that you may be an untainted mass, even as now^s you are 
 
 ••The adverb seems most ^In spite of the opinion of 
 
 naturally joined with "among some eminent modern commen- 
 
 you," but it may be taken tators, which is countenanced 
 
 with "reported" in the sense of by Chrysostom, we must ad- 
 
 "universally ;" so Prof. Stan- here to the interpretation which 
 
 ley, "There is nothing heard of considers these words as writ-- 
 
 except this." ten at the Paschal season, and 
 
 ^oThe "is named" of T. R. is suggested by it. The words 
 
 omitted by the best MSS. ; "is leaven, lump. Paschal Lamb, 
 
 heard of," or something equiv- and feast, all agree most natu- 
 
 alent, must be supplied. rally with this view. It has been 
 
 s^This expression appears objected, that St. Paul would 
 
 used as equivalent to casting not addres the Corinthians as 
 
 out of the Church : cf . 1 Tim. engaged in a feast which he, 
 
 1. 20. From the following at Ephesus, was celebrating; 
 
 words there seems also a refer- because it would be over be- 
 
 ence to the doctrine that Satan fore his letter could reach them, 
 
 is the author of bodily dis- Any one who has ever written 
 
 ease. Compare 2 Cor. xii. 7. a birth-day letter to a friend 
 
 s^The same proverb is quot- in India will see the weakness 
 
 ed Gal. v. 9. of this objection. It has also 
 
22 
 
 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 without taint of leaven; for our Paschal Lamb is Christ, 
 
 8 who was slain for us; therefore let us keep the feast, not 
 with the old leaven, nor the leaven of vice and wickedness, 
 but with the unleavened bread of purity and truth. 
 
 9 I enjoined you in my letters* to keep no 
 
 10 company with fornicators; not that you 9^^P:. ^°*^ 
 should utterly forego all intercourse with f^rfders^must 
 the men of this world who may be forni- be excluded 
 cators, or lascivious, or extortioners, or q^^^^^ 
 idolaters; for so you would need to go ut- 
 
 been urged that he would not 
 address a mixed church of Jews 
 and Gentiles as engaged in the 
 celebration of a Jewish feast. 
 Those who urge this objection 
 must have forgotten that St. 
 Paul addresses the Galatians 
 (undoubtedly a mixed church) 
 as if they had all been former- 
 ly idolaters (Gal. iv. 8) ; and 
 addresses the Romans, some- 
 times as if they were all Jews 
 (Rom. vii. 1), sometimes as if 
 they were Gentiles (Rom. xi. 
 18). If we" take "as ye are 
 unleavened" in a metaphorical 
 sense, it is scarcely consistent 
 with the previous "cast out the 
 old leaven ;" for the passage 
 would then amount to saying, 
 "Be free from leaven (meta- 
 phorically) as you are free 
 from leaven (metaphorical- 
 ly) ;" whereas, on the other 
 view, St. Paul says, "Be free 
 from leaven (metaphorically) 
 as you are free from leaven 
 (literally)." There seems no 
 difficulty in supposing that the 
 Gentile Christians joined with 
 the Jewish Christians in cele- 
 brating the Paschal feast after 
 the Jewish manner, at lea.st to 
 the extent of abstaining from 
 leaven in the love-feasts. And 
 we see that St. Paul still ob- 
 served the "days of unleavened 
 bread" at this period of his 
 life, from Acts xx. 6. Also, 
 from what follows, we perceive 
 how naturally this greatest of 
 Jewish feasts changed into the 
 greatest of Christian festivals. 
 •^Literally, "I wrote to you 
 in the letter," viz. the letter 
 which I last wrote, or the let- 
 ter to which you refer in your 
 questions; for they had prob- 
 
 ably mentioned their perplexity 
 about this direction in it. So 
 in 2 Cor. vii. 8 the present let- 
 ter (1 Cor.) is referred to in 
 the same phrase (/ grieved you 
 in the letter). There are two 
 decisive reasons why these 
 words must refer to a previous 
 letter, not to the letter St. Paul 
 is actually writing. (1.) No 
 such direction as "Keep no 
 company with fornicators" oc- 
 curs in what has gone be- 
 fore. (2.) If St. Paul had 
 meant to say "I have just writ- 
 ten," he could not have added 
 the words "in the letter," 
 which would have been then 
 worse than superfluous. Prof. 
 Stanley (who has recently sup- 
 ported the view here opposed) 
 urges that the aorist might be 
 used of the present epistle as 
 at 1 Cor. ix. 15 ; which is ob- 
 viously true. He also urges 
 that "the letter" may some- 
 times refer to the present let- 
 ter; which may also be ad- 
 mitted in cases where th let- 
 ter is referred to as a whole in 
 its postscript ; e. g. "I Tertius, 
 who wrote the letter" (Rom. 
 xvi. 22). "J charge you that 
 the letter he read" (1 Thess. v. 
 27). "When the letter has 
 been read among you, cause it 
 to be read at Laodicea" (Col. 
 iv. 16). But none of these in- 
 stances gives any support to 
 the view that a writer could re- 
 fer to his own words, just ut- 
 tered, by such a phrase as "I 
 wrote to you in the letter." 
 We are forced, therefore, to 
 conclude that these words refer 
 to a preceding letter, which 
 has not been preserved. And 
 this view receives a strong 
 
FIRST EPISTLE TO THE CORINTHIANS. 23 
 
 12 
 
 13 
 
 terly out of the world. Buto^ my meaning was, that you 
 should keep no company with any man, who, bearing the 
 name of a Brother, is either a fornicator, or a wanton,66 or 
 an idolater, or a railer, or a drunkard, or an extortioner; 
 with such a man, I say, you must not so much as eat. For 
 what need have I to judge those also that are without? Is it 
 not your part to judge those that are within? But those 
 without are for God's judgment. **From amongst your- 
 selves ye shall cast out the evil one."^^ 
 
 Can there "be any of you who dare tovi.l 
 bring their private differences into the 
 courts of law, before the wicked, and not 
 rather bring them before the saints ?68 
 Know ye not that the saints shall judge the 2 
 world? and if the world is subjected to 
 your judgment, are you unfit to decide the 
 most trifling matters? Know ye not that we 3 
 shall judge angels? how much more the affairs of. this life? 
 If, therefore, you have disputes to settle which concern the 4 
 affairs of this life, give the arbitration of them to the very 
 least esteemed in your Church. I speak to your shame. Can 5 
 it be that amongst you there is not so much as one man wise 
 enough to arbitrate between his brethren, but must brother 6 
 go to law with brother, and that in the courts of the unbe- 
 lievers? Nay, farther, you are in fault, throughout, in hav- 7 
 
 Litigation be- 
 tween Chris- 
 tians must not 
 be brought 
 into Heathen 
 courts ; and 
 its existence 
 is a proof of 
 evil. 
 
 confirmation from the words 
 of St. Paul's Corinthian oppo- 
 nents (spoken before 2 Cor. 
 written) : "His letters are 
 weighty, &c." (2 Cor. x. 10.) 
 
 ^=>The conjunction here seems 
 not to be a particle of time, but 
 of connection. 
 
 8«The Greek word has the 
 meaning of a concupiscent man 
 in some passages of St. Paul's 
 writings. Compare Eph. v. 5 
 (where it is coupled with un- 
 clean). So the corresponding 
 substantive, in St. Paul, almost 
 invariably means lascivious- 
 ness. See Eph. iv, 19, v. 3 
 (and the note), and Col. iii. 5. 
 The only places where the 
 word is used by St. Paul in 
 the sense covetousness are 2 
 Cor. ix. 5, and 1 Thess. ii. 5, 
 in the latter of which passages 
 the other meaning would not 
 be inadmissible. How the 
 word contracted its Pauline 
 meaning may be inferred from 
 the similar us of concupiscencb 
 
 in English. [Since the above 
 was first published, Prof. Stan- 
 ley and Prof. Jowett have both 
 expressed their concurrence in 
 this rendering of the word ; 
 see note in this volume on 
 Eph. V. 3.1 
 
 «Deut. xxiv. 7 (LXX.). 
 
 ^It should be remembered 
 that the Greek and Roman law 
 gave its sanction to the de- 
 cision pronounced in a litigated 
 case by arbitrators privately 
 chosen ; so that the Christians 
 might obtain a just decision of 
 their mutual differences with- 
 out resorting to the Heathen 
 tribunals. The Jews resident 
 in foreign parts were accus- 
 tomed to refer their disputes 
 to Jewish arbitrators. Jos- 
 ephus {Ant. xiv. 10, 17) gives 
 a decree by which the Jews at 
 Sardis were permitted to es- 
 tablish a "private court," for 
 the purpose of deciding "their 
 misunderstandings with on^ an- 
 other." 
 
24 THE LIFE AND EPISTLES OF ST. PAUL, 
 vi. 
 
 ing such disputes at all. Why do you not rather submit to 
 wrong? Why not rather suffer yourselves to be defrauded? 
 
 8 Nay, you are yourselves wronging and defrauding, and that 
 
 9 your brethren. Know ye not that wrong- 
 doers shall not inherit the kingdom of God? No immorality 
 Be not deceived— neither fornicators, nor ^^i°h^t?u?' 
 idolaters, nor adulterers, nor self-defilers, Christianity. 
 
 10 nor sodomites, nor robbers, nor wantons,^^ 
 
 nor drunkards, nor railers, nor extortioners, shall inherit the 
 
 11 kingdom of God. And such were some of you; but you 
 have washed away your stains,7o — you have been hallowed, 
 you have been justified, in the name of the Lord Jesus, and 
 in the Spirit of our God.^i 
 
 12 ''All things are lawful for me. "72 But 
 
 not all things are good for me. Though all Antinomian 
 things are in my power, they shall not bring f^^jjo^lmy 
 
 13 me under their power. ''Meat is for the. refuted, 
 belly, and the belly for meat," though God 
 
 will soon put an end to both; but the body is not for forni- 
 cation, but for the Lord, and the Lord for the body; 73 
 
 14 and as God raised the Lord from the grave, so He will raise 
 
 15 us also by His mighty power.74 Know ye not that your 
 bodies are members of Christ's body? Shall I then take the 
 
 ^Persons given to concupis- 
 cence. See note on v. 11. 
 
 '"Observe that the Greek 
 verb is middle, not passive, as 
 in A, V. ; cf. Acts xxii. 16. If 
 the aorist is here used in its 
 proper sense (of which we can 
 never be sure in St. Paul), the 
 reference is to the time of their 
 first conversion, or baptism. 
 
 "The words may be para- 
 phrased thus, "By your fellow- 
 ship with the Lord Jesus, whose 
 name you bear, and by the in- 
 dwelling of the Spirit of God." 
 
 "See the explanation of this 
 in Ch. XIII. ; and compare 
 (for the true side of the 
 phrase) Gal. v. 23, "Against 
 such there is no law." Prob- 
 ably St. Paul had used the very 
 words "All things are lawful 
 for me" in this true sense, and 
 the immoral party at Corinth 
 had caught them up, and used 
 them as their watchword. It is 
 also probable that this fact was 
 mentioned in the letter which 
 St. Paul had just received from 
 Corinth (1 Cor. vii. 1). Also 
 
 see chap. viii. 1 below. From 
 what follows it is evident that 
 these Corinthian freethinkers 
 argued that the existence of 
 bodily appetites proved the law- 
 fulness of their gratification. 
 
 "The body is for the Lord 
 Jesus, to be consecrated by His 
 indwelling to His service ; and 
 the Lord Jesus is for the body, 
 to consecrate it by dwelling 
 therein in the person of Hi? 
 Spirit. 
 
 "^^St. Paul's argument here is, 
 that sins of unchastity, though 
 bodily acts, yet injure a part 
 of our nature (compare the 
 phrase "spiritual body," 1 Cor. 
 XV. 44) which will not be de- 
 stroyed by death, and which is 
 closely connected with our 
 moral well-being. And it is a 
 fact no less certain than mys- 
 terious, that moral and spirit- 
 ual ruin is caused by such sins ; 
 which human wisdom (when 
 untaught by Revelation) held 
 to be actions as blameless as 
 eating and drinking. 
 
FIBST EPISTLE TO THE CORINTHIANS. 25 
 
 vi. 
 
 members of Christ, and make them the members of an harlot? 
 God forbid? Know ye not, that he who joins himself to an 16 
 harlot becomes one body with her? For it is said, ''they 
 twain shall be one flesh. "'^^ But he who joins himself to the 17 
 Lord, becomes one spirit with Him. Flee fornication. The 18 
 root of sin is not in the body,76 [but in the soul;] yet the 
 fornicator sins against his own body. Know ye not that 19 
 your bodies are temples of the Holy Spirit which dwells 
 within you, which ye have received from God? And you are 
 not your own, for you were bought with a price.77 Glorify 20 
 God, therefore, not in your spirit only, but in your body 
 also, since both are His.78 
 
 As to the questions which you have asked vii. 1 
 qu^'e'sTfJ'ns ^con- ™e in your letter, this is my answer. It is 
 cerning mar- good for a man to remain unmarried. Never- 2 
 riage and theless, to avoid fornication,79 let every man 
 
 spec^af refer- have his own wife, and every woman her own 
 ence to cases husband. Let the husband live in the inter- 3 
 of mixed mar- course of affection with his wife, and like- 
 ^'^^^^' wise the wife with her husband. The wife 4 
 
 has not dominion over her own body, but the husband; and 
 so also the husband has not dominion over his own body, but 
 the wdfe. Do not separate one from the other, unless it be 5 
 Avith mutual consent for a time, that you may give your- 
 selves without disturbanceso to prayer, and then return to 
 one another, lest, through your fleshly passions, Satan should 
 tempt you to sin. Yet this I say by way of permission, not 6 
 of command. Nevertheless I would that all men were as I 7 
 myself am ; but men have different gifts from God, one this, 
 another that. But to the unmarried and to the widows, I say 8 
 that it would be good for them if they should remain in the 
 state wherein I myself also am ; yet if they are incontinent, 9 
 let them marry; for it is better to marry than to burn. To 10 
 
 7!^Gen. ii. 24 (LXX.) quoted Christ. Compare Acts xx. 28, 
 
 by our Lord, Matt. xix. 5. and Col. 1. 14. 
 
 "Literally, "every sin which ''^The latter part of this 
 
 a man commits is without (ex- verse, though not in the best 
 
 ternal to) the body.". The Co- MSS., yet is implied in the 
 
 rinthian freethinkers probably sense. 
 
 used this argument also, and ^»The plural in the Greek 
 
 perhaps availed themselves of perhaps means (as Prof. Stan- 
 
 our Lord's words, Mark vii. ley takes it) "because of the 
 
 18 : "Do ye not perceive that general prevalence of fornica- 
 
 whatsoever thing from without tion," loith special reference to 
 
 entereth into the man, it can- the profligacy of Corinth, where 
 
 not defile him, because it en- every unmarried person loould 
 
 tereth not into his heart?" &c. be liable to special temptation. 
 
 (See the whole passage.) 80"pac;l^ijjg>' jg ^n interpola- 
 
 "The price is the blood of tion, not found in the best MSS. 
 
26 THE LIFE AND EPISTLES OF ST. PAUL, 
 vii. 
 
 the married, not I, but the Lord gives commandment,8i 
 
 11 that the wife part not from her husband; (but if she be 
 already parted, let her remain single, or else be reconciled 
 with him ; ) and also, that the husband put not away his wife. 
 
 12 But to the rest speak I, not the Lord. If any Brother be 
 married to an unbelieving wife, let him not put her away, 
 
 13 if she be content to live with him; neither let a believing 
 wife put away an unbelieving husband who is willing to live 
 
 14 with her; for the unbelieving husband is hallowed by 
 union with his believing wife, and the unbelieving wife by 
 union with her believing husband; for otherwise your ehil- 
 
 15 dren would be unclean,82 imi now they are holy. But if the 
 unbelieving husband or wife seeks for separation, let them 
 be separated; for in such cases, the believing husband or 
 wife is not bound to remain under the yoke. But the call 
 
 16 whereby God has called83 us is a call of peace.s* For thou 
 art the wife of an unbeliever, how knowest thou whether 
 thou mayest save thy husband? or thou who art the hus- 
 band, whether thou mayest save thy wife? 
 
 17 Only85 let each man walk in the same path 
 
 which God allotted to him, wherein the Lord General rule, 
 has called him. This rule I give in all the ^^Jf^ *?hould°' 
 
 18 churches. Thus, if any man, when he was not quit that 
 called,86 bore the mark of circumcision, let state of life 
 him not efface it; if any man was uncir- ^e?rit the^r 
 cumcised at the time of his calling, let him conversion. 
 
 19 not receive circumcision. Circumcision is 
 
 nothing, and uncircumeision is nothing; but obedience to 
 
 20 the commands of God. Let each abide in the condition wherein 
 
 21 he was called. Wast thou in slavery at the time of thy call- 
 ing? Care not for it. Nay, though thou have power to gain 
 
 22 thy freedom,87 rather make use of thy condition. For the 
 
 ^^This commandment is re- ^This verb, in St. Paul's 
 
 corded Mark x. 11, 12 : Whoso- writings, means "to call into 
 
 ever shall put aioay his wife, fellowship with Christ;" "to 
 
 and marry another, committeth call from the unbelieving 
 
 adultery against her. And if a World into the Church." 
 
 voman shall put away her hus- **The inference is, "therefore 
 
 hand, and be married to an- the profession of Christianity 
 
 other, she committeth adultery. ought not to lead the believer 
 
 *2The word used generally, to quarrel with the unbelieving 
 
 "unclean" and is used in the members of his family." 
 
 common sense, to denote that ^^Literally, only, as God al- 
 
 which is beyond the hallowed lotted to each, as the Lord has 
 
 pale of God's people: the anti- called each, so let him walk. 
 
 thesis to "holy," which was ap- *'"The past tense is mistrans- 
 
 plied to all within the conse- lated "is called" in A. V. 
 
 crated limits. On the infer- throughout this chapter, 
 
 ences from this verse, with re- "The Greek here is ambigu- 
 
 spect to infant baptism, see Ch. ous, and might be so rendered 
 
 XIII. as to give directly opposite pre- 
 
FIRST EPISTLE TO THE CORINTHIANS. 27 
 
 vii. 
 slave who has been called in the Lord, is the Lord's freed 23 
 man; and so also the freeman who has been called is Christ's 
 slave. He has bought you all; ss beware lest you make 
 yourselves the slaves of man. 89 Brethren, in the state 24 
 wherein he was called, let each abide with God. 
 
 Concerning your virgin daughters^o I tave 25 
 no command from the Lord, but I give my 
 judgment, as one who has been moved by the 
 Lord's mercy9i to be faithful. I think, 26 
 then, that it is good, by reason of the pres- 
 ent92 necessity, for all to be unmarried.93 
 Art thou bound to a wife? seek not separation; art thou 27 
 free? seek not marriage; yet if thou marry, thou sinnest 28 
 not.94 And if your virgin daughters marry, they sin not; 
 but the married will have sorrows in the flesh, and these I 
 would spare you.95 But this I say, brethren, the time is 29 
 short; 96 that henceforth both they that have wives be as 
 though they had none, and they that weep as though they 30 
 wept not, and they that rejoice as though they rejoiced not, 
 and they that buy as though they possessed not, and they 31 
 
 Answer to 
 questions 
 about the 
 disposal of 
 daughters in 
 marriage. 
 
 cepts ; but the version given in 
 the text (which is that advo- 
 cated by Chrysostom, Meyer, 
 and De Wette) agrees best with 
 the order of the Greek words, 
 and also with the context. We 
 must remember, with regard to 
 this and other precepts here 
 given, that they were given 
 under the immediate anticipa- 
 tion of our Lord's coming. 
 
 s^There is a change here in 
 the Greek from singular to 
 plural. For the "price," see 
 chap. vi. 20. 
 
 ^Alluding to their servile ad- 
 herence to party leaders. Com- 
 pare 2 Cor. xi. 20. 
 
 ^''We cannot help remarking, 
 that the manner in which a re- 
 cent infidel writer has spoken 
 of this passage is one of the 
 most striking proofs how far a 
 candid and acute mind may be 
 warped by a strong bias. In 
 this case the desire of the 
 writer is to disparage the 
 moral teaching of Christian- 
 ity ; and he brings forward 
 this passage to prove his case, 
 and blames St. Paul because 
 he assumes these Corinthian 
 daughters to be disposable in 
 marriage at the will of their 
 
 father ; as if any other as- 
 sumption had been possible in 
 the case of Greek or Jewish 
 daughters in that age. We 
 must suppose that this writer 
 would (on the same grounds) 
 require a modern missionary to 
 Persia to preach the absolute 
 incompatibility of despotic gov- 
 ernment with sound morality. 
 A similar ignoratio eJenchi 
 runs through all his remarks 
 upon this chapter. 
 
 "^Compare "I obtained mer- 
 cy," 1 Tim. i. 13. 
 
 ^^The participle here can 
 only mean present. See the 
 note on 2 Thess. ii. 2. The 
 word was mistranslated in this 
 passage in the first edition. 
 
 "^"So," namely "as virgins." 
 
 »^Literally, though thou Shalt 
 have married, thou hast not 
 sinned; the aorist used for the 
 perfect, as constantly by St. 
 Paul. 
 
 '^I is emphatic, I, if you fol- 
 lowed my advice; also observe 
 the present, "I am sparing you 
 [by this advice]," or, in other 
 words, "I would spare you." 
 
 9®We adopt Lachmann's read- 
 ing. "The object of this con- 
 traction of your earthly life is. 
 
28 THE LIFE AND EPISTLES OF ST. PAUL. 
 vii. 
 
 that use this world as not abusing it; 97 for the outward 
 
 32 show of this world is passing away.98 But I would have you 
 free from earthly cares. The cares of the unmarried man 
 are fixed upon the Lord, and he strives to please the Lord. 
 
 33 But the cares of the husband are fixed upon worldly things, 
 
 34 striving to please his wife. The wife also has this differ- 
 ence's from the virgin; the cares of the virgin are fixed 
 upon the Lord, that she may be holy both in body and in 
 spirit; but the cares of the wife are fixed upon worldly 
 
 35 things, striving to please her husband. Now this I say for 
 your own profit; not that I may entangle you in a snare; 
 but that I may help you to serve the Lord with a seemly and 
 
 36 undivided service. But if any man think that he is treating 
 his virgin daughter in an unseemly manner, by leaving her 
 unmarried beyond the flower of her age, and if need so re- 
 quire, let him act according to his will ; he may do so with- 
 
 37 out sin; let themi marry. But he who is firm in his resolve, 
 and is not constrained to marry his daughter, but has the 
 power of carrying out his will, and has determined to keep 
 
 38 her unmarried, does well. Thus he who gives his daughter 
 in marriage does well, but he who gives her not in mar- 
 riage does better. 
 
 39 The wife is bound by the law of wedlock 
 
 so long as her husband lives; but after his Marriage of 
 
 • "Widows 
 
 death she is free to marry whom she will, 
 
 provided that she chooses one of the brethrens in the Lord. 
 
 40 Yet she is happier if she remains a widow, in my judgment; 
 and I think that I, no less3 than others, have the Spirit of 
 God. 
 
 that you may henceforth set hand strives to please his wife, 
 
 your affections on things and is divided [in mind] . Both 
 
 above." the unmarried wife [i. e. the 
 
 ^^Literally, the verb appears widow] and the virgin care for 
 
 to mean to use up, as distin- the things of the Lord," <&c. 
 
 guished from to use. Compare This reading gives a more nat- 
 
 ix. 18. It thus acquired the ural sense to "divided" (of. 1. 
 
 sense of to abuse, in which it 13, so Stanley) ; but on the 
 
 is sometimes employed by De- other hand, the use of "unmar- 
 
 mosthenes and by the gram- ried wife" for widow is un- 
 
 marians, precedented ; and in this very 
 
 O'-Literally, "passing by," chapter (verse 8) the word 
 
 flitting past, like the shadows widows is opposed to unmar- 
 
 in Plato's Cavern (Repuh. vii. ried. 
 
 1), or the figures in some mov- ^"Them," viz. the daughter 
 
 ing phantasmagoria. and the suitor. 
 
 9»The reading of Lachmann ^Literally, provided it be in 
 
 makes a considerable differ- the Lord. 
 
 ence in the translation, which. ^The "also" in "I also" has 
 
 would thus run ; "The hus- this meaning. 
 
FIRST EPISTLE TO THE CORINTHIANS. 
 
 29 
 
 viii. 
 
 Answer to 
 questions con- 
 cerning meats 
 offered to idols. 
 
 As to the meats which have been sacri- 
 ficed to idols, we know — (for **we all have 
 knowledge;"* but knowledge puffs up, 
 while love builds. If any man prides him- 
 self on his knowledge, he knows nothing yet 
 as he ought to know; but whosoever loves God, of him God 
 hath knowledge) 5 — as to eating the meats sacrificed to idols, 
 we know (I say) that an idol has no true being, and that 
 there is no other God but one. For though there be some who 
 are called gods, either celestial or terrestrial, and though 
 men worship many gods and many lords, yet to us there is 
 but one God, the Father, from whom are all things, and we 
 for Him; and one Lord, Jesus Christ, by whom are all 
 things, and we by Him.s But ''all" have not this ** knowl- 
 edge ; " on the contrary, there are some who still have a 
 conscientious fear of the idol, and think the meat an idola- 
 trous sacrifice, so that, if they eat it, their conscience being 
 weak is defiled. Now our food cannot change our place in 
 God's sight; with Him we gain nothing by eating, nor lose 
 by not eating. But beware lest, perchance, this exercise of 
 your rights^ should become a stumbling-block to the weak. 
 For if one of them see thee, who boastest of thy knowledge,* 
 feasting in an idol's temple, will not he be encouraged to 
 eat meat offered in sacrifice, nothwithstanding the weakness 
 of his conscience ?« And thus, through thy knowledge, will 
 
 10 
 
 11 
 
 *It is necessary, for the un- 
 derstanding of this Epistle, 
 that we should remember that 
 it is an answer to a letter re- 
 ceived from the Corinthian 
 Church (1 Cor. vii. 1), and 
 therefore constantly alludes to 
 topics in that letter. It seems 
 probable, from the way in 
 which they are introduced, that 
 these words, "We all have 
 knowledge," are quoted from 
 that letter. 
 
 ^That is, God acknowledges 
 him; compare Gal. iv. 9. 
 
 'That is, by whom the life of 
 all things, and our life also, 
 is originated and sustained. 
 So Col. i. 16: "By Him and 
 for Him were all created, and 
 in Him all things subsist;" 
 where it should be remarked 
 t*iat the "for Him" is predi- 
 cted of the Son, as in the pres- 
 ent passage of the Father. 
 Both passages show how fully 
 St. Paul taught the doctrine of 
 t*ie Aoyos. 
 
 ■^"This liberty is yours." Ob- 
 serve again the reference to 
 the language of the self-styled 
 Pauline party at Corinth. Com- 
 pare "all things are lawful for 
 me" (vi. 12). The decrees of 
 the "Council of Jerusalem" 
 might seem to have a direct 
 bearing on the question dis- 
 cussed by St. Paul in this pas- 
 sage ; but he does not refer to 
 them as deciding the points in 
 dispute either here or else- 
 where. Probably the reason of 
 this is, that the decrees were 
 meant only to be temporary ap- 
 plication ; and in their terms 
 they applied originally only to 
 the churches of Syria and 
 Cilicia (see Acts xv. 23; also 
 Chap. VII.). 
 
 •Literally, the possessor of 
 knowledge; in allusion to the 
 previous "We all have knowl- 
 edge." 
 
 "Literally, will not the con^ 
 science of him, though he iM 
 weak, be, dc. 
 
13 
 
 30 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 thy weak brother perish, for whom Christ died. Nay, 
 when you sin thus against your brethren, and wound tlieir 
 weak conscience, you sin against Christ. Wherefore, if my 
 food cast a stumbling-block in my brother 's path, I will eat 
 no flesh while the world stands, lest thereby I cause my 
 brother's fall.io 
 
 I. 1 Is it denied that I am an Apostle? Is it 
 
 denied that I am free from man's author- He vindicates 
 ityfii It is denied that I have seen Jesusi2 JiJe ApoSoHc 
 our Lord? Is it denied that you are the office against 
 
 ; 2 fruits of my labor in the Lord? If to others ^^^ Judaizing 
 I am no apostle, yet at least I am such to and^explai'ns 
 you; for you are yourselves the seal which his renuncia- 
 stamps the reality of my apostleship, in the ^f°"h°A^°™^ii 
 
 3 Lord ; this is my answer to those who ques- 2rivifeges°^^° ^ 
 
 4 tion my authority. Do they deny my right 
 
 5 to be maintained^s [by my converts] ? Do they deny my right 
 to carry a believing wife with me on my journeys, like the 
 rest of the apostles, and the brothers of the Lord,i4 and 
 
 6 Cephas? Or do they think that I and Barnabas alone have 
 no right to be maintained, except by the labor of our own 
 
 ; 7 hands? What soldieris ever serves at his private cost? 
 What husbandman plants a vineyard without sharing in its 
 fruit? What shepherd tends a flock without partaking of 
 
 8 their milk? Say I this on Man's judgment only, or says 
 
 9 not the Law the same? Yea, in the Law of Moses it is 
 written, " TJiou shalt not muzzle the ox that treadeth out 
 
 10 the corn."^& Is it for oxen that God is caring, or speaks He 
 altogether for our sake? For our sake, doubtless, it was 
 written; because the ploughman ought to plough, and the 
 thresher to thresh, with hope to share in the produce of his 
 
 11 toil. If I have sown for you the seed of spiritual gifts, 
 would it be much if I were to reap some harvest from your 
 
 12 carnal gifts? If others share this right over you, how much 
 
 "The whole of this eighth ""The brothers of the Lord." 
 
 chapter is parallel to Rom. xiv. It is a very doubtful question 
 
 ""Free." Compare verse 19 whether these were the sons of 
 
 and Gal. 1. 1, "an Apostle not our Lord's mother's sister, viz. 
 
 of men." the Apostles James and Judas, 
 
 i2"ciii.ist" here is omitted by the sons of Alpha;us (Luke vi. 
 
 the best MSS. 15, 16) (for cousins were call- 
 
 ,. "This was a point much in- ed brothers), or whether they 
 
 sisted on by the Judaizers (see were sons of Joseph by a for- 
 
 2 Cor. xii. 13-16). They ar- mer marriage, or actually sons 
 
 gued that St. Paul, by not of the mother of our Lord, 
 availing himself of this un- ^^He means to say that, to 
 
 doubted apostolic right, be- have this right of maintenance, 
 
 trayed his own consciousness a man need to be no Apostle, 
 tjiat he was no true Apostle. "Deut. xxv. 4 (LXX.), quot- 
 
 ed also 1 Tim. v. 18. 
 
FIRST EPISTLE TO THE CORINTHIANS. 31 
 
 ix. 
 
 more should I? Yet I have not used my right, but forego 
 every claim,i7 lest I should by any means hinder the course 
 of Christ's Glad-tidings. Know ye not that theyis who 13 
 perform the service of the temple live upon the revenues of 
 the temple, and they who minister at the altar share with it 
 in the sacrifices? So also the Lord commandedis those who 14 
 publish the Glad-tidings, to be maintained thereby. But I 15 
 have not exercised any of these rights, nor do I writeso this 
 that it may be practised in my own case. For I had rather 
 die than suffer any man to make void my boasting. For al- 16 
 though I proclaim the Glad-tidings, yet this gives me no 
 ground of boasting; for I am compelled to do so by order 
 of my2i Master. Yea, woe is me if I proclaim it not. For 17 
 were my service of my own free choice, I might claim wages 
 to reward my labor; but since I serve by compulsion, I am a 
 slave intrusted with a stewardship. 22 What, then, is my 18 
 wage?. It is to make the Glad-tidings free of cost where I 
 carry it, that I may forego my right as an Evangelist. 23 
 Therefore, although free from the authority of all men, I 19 
 made myself the slave of all, that I might gain24 the most. 
 To the Jews I became as a Jew, that I might gain the Jews; 20 
 to those under the law, as though I were under the law (not 
 that I was myself subject to the law), 25 that I might gain 
 those under the law; to those without the law,26 as one 21 
 without the law (not that I was without law before God, 
 
 , "The proper meaning of the sisted in dispensing his Mas- 
 verb used here is to hold out ter's goods to his fellow-slaves. 
 against, as a fortress against See iv. 1, 2. 
 assault, or ice against superin- ^amerally, that I may not 
 cumbent weight. Compare xiii. fully use. See note on vii. 31. 
 7, and 1 Thess. iii. 1. The perplexity which com- 
 
 i^Numbers vii. and Deut. mentators have found in this 
 
 xviii. passage is partly due to the 
 
 "(Matt. X, 9, 10.) Provide construction of the Greek, but 
 
 neither gold nor silver nor principally to the oxymoron ; 
 
 brass in your purses, nor scrip St. Paul virtually says that his 
 
 for your journey, neither two wage is the refusal of wages, 
 
 coats, neither shoes, nor yet The passage may be literally 
 
 staves: for the xoorkman is rendered, "It is, that I should, 
 
 worthy of his meat. while Evangelizing, make the 
 
 20The aorist is the epistolary Evangel free of cost, that I 
 
 tense. There is considerable may not fully use my right aS 
 
 difference of reading^ in this an Evangelist." 
 vierse, but not materially af- ^I'-Qaju" alludes to "wage." 
 
 fecting the sense. The souls whom he gained were 
 
 2i'«Necessity" here is the his wage, 
 compulsion exercised by a mas- ^stjiq ^gg^ MSS. here insert a 
 
 ter over a slave. In calling clause which is not in the 
 
 his service compulsory, St. Textus Receptus. 
 Paul refers to the miraculous ^epoj. "without law" in the 
 
 character of his conversion. sense of "heathen," compare 
 
 22This "stewardship" con- Rom. ii. 12. 
 
32 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 22 
 
 23 
 
 24 
 
 25 
 
 26 
 
 27 
 
 X. 1 
 
 but under the law of Christ), that I might gain those who 
 were without the law. To the weak, I became weak, that I 
 might gain the weak. I am become all things to all men, 
 that by all means I might save some. And this I do for the 
 sake of the Glad-tidings, that I myself may share therein 
 with those who hear me. Know ye not that in the races 
 of the stadium, though all run, yet but one can win the 
 prize?— (so run that you may win)— and every man who 
 strives in the matches trains himself by all manner of self- 
 restraint.27 Yet they do it to win a fading crown,28 — we, a 
 crown that cannot fade. I, therefore, run not like the racer 
 who is uncertain of his goal ; I fight, not as the pugilist who 
 strikes out against the air; 29 but I bruiseso my body and 
 force it into bondage ; lest, perchance, having called others 
 to the contest,3i I should myself fail shamefully of the 
 prize. 
 
 For32 I would not have you ignorant, 
 brethren, that our forefathers all were ^® ^^*^^ 
 guarded by the cloud, and all passed safely Hnlhians 
 through the sea. And all, in the cloud, and against immo- 
 in the sea, were baptized unto Moses. And examples^ of 
 all of them alike ate the same spiritual food ; the punish- 
 and all drank of the same spiritual stream: ™e"t of God's 
 for they drank from the spiritual rock which ^'''''^''^ ^^°^^^' 
 followed them;33 but that rock was Christ. Yet most of 
 them lost God's favor, yea, they were struck down and 
 perished in the wilderness. Now, these things were shadows 
 of our own ease, that we might learn not to lust after evil, 
 
 2^For a description of the 
 severe training required, see 
 notes at the beginning of Ch. 
 XX. 
 
 "This was the crown made 
 of the leaves of the pine, groves 
 of which surrounded the Isth- 
 mian Stadium : the same tree 
 still grows plentifully on the 
 Isthmus of Corinth. It was the 
 prize of the great Isthmian 
 games. Throughout the pas- 
 sage, St. Paul alludes to these 
 contests, which were so dear to 
 the pride and patriotism of the 
 Corinthians. Compare also 2 
 Tim. ii. 5. And see th begin- 
 ning of Ch. XX. on the same 
 subject. 
 
 2»Literally, 7 ran as one not 
 uncertain [of the goaU : I 
 fight as one not striking the 
 air. 
 
 »OThis is the literal meaning 
 
 of the pugilistic term which the 
 Apostle here employs. 
 
 3i"As a herald." See the 
 second note on Ch. XX. 
 
 32The reading of the best 
 MSS. is "for." The connection 
 with what precedes is the pos- 
 sibility of failure even in those 
 who had received the greatest 
 advantages. 
 
 ^St. Paul's meaning is, that, 
 under the allegorical represen- 
 tation of the Manna, the Water 
 and the Rock are shadowed 
 forth spiritual realities : for 
 the Rock is Christ, the only 
 source of living water (John 
 iv), and the Manna also is 
 Christ, the true bread from 
 Heaven (John vi.). For Rab- 
 binical traditions about the 
 rock, see Schottgen ; and od 
 the whole verse, see Prof. Stan- 
 ley's excellent note. 
 
FIRST EPISTLE TO THE CORINTHIANS. 33 
 
 X. 
 
 as they lusted. 3* Nor be ye idolaters, as were some of them ; 7 
 as it is written, — ' * The people sat down to eat and drink, 
 and rose up to play."^^ Neither let us commit fornication, 8 
 as some of them committed, and fell in one day three and 
 twenty thousand. 36 Neither let us try the long-suffering of 9 
 Christ, as did some of them, who were destroyed by the 
 6erpents.37 Nor murmur as some of them murmured, and 10 
 were slain by the destroyer.38 Now all these things befell II 
 them as shadows of things to come; and they were written 
 for our warning, on whom the ends of the ages are come.39 
 Wherefore, let him who thinks that he stands firm, beware 12 
 lest he fall. No trial has come upon you beyond man 's power 13 
 to bear; and God is faithful to His promises, and will not 
 suffer you to be tried beyond your strength, but will with 
 every trial provide the way of escape, that you may be able 
 to sustain it. 
 
 "Wherefore, my beloved, flee from idolatry. 14 
 They must re- I speak as to men of understanding ;40 use 15 
 ?owshiVwith^" yo"^ own judgment upon my words. When 16 
 Idolatry. we drink the cup of blessing, which we bless, 
 
 are we not all partakers in the blood of 
 Christ? When we break the bread, are we not all partakers 
 in the body of Christ ?4i For as the bread is one, so we, 17 
 the many, are one body; for of that one bread we all par- 
 take. If you look to the carnal Israel, do you not see that 18 
 those who eat of the sacrifices are in partnership with the 
 altar? What would I say then? that an idol has any real 19 . 
 being? or that meat offered to an idol is really changed 
 thereby? Not so; but I say, that when the heathen offer 20 
 their sacrifices, "they sacrifice to demons, and not to 
 
 3*Viz. after the flesh-pots ol Heb. Ix, 26. A similar expres- 
 Egypt. sion occurs five times in St. 
 "Exod. xxxii. 6 (LXX.). Matthew, signifying the com- 
 36Numbers xxv. 9, where ing of Christ to judgment. 
 twenty-four thousand is the ^^'Wise men," the character 
 number given, and the note on peculiarly affected by the Co- 
 Gal, iii. 17. rinthians. The word is perhaps 
 3'Numbers xxi. 6. used with a mixture of irony, 
 »*See Numbers xvi. 41. The as at 1 Cor. iv. 10, and 2 Cor. 
 murmuring of the Corinthians xi. 19. 
 
 against the Apostle is compared "Literally, The cup of hless^ 
 
 to the murmuring of Korah ing which we bless, is it not a 
 
 against Moses. common participation in the 
 
 "The coming of Christ was Nood of Christ? The bread 
 
 "the end of the ages," i. e. the ichich we break, is it not a 
 
 commencement of a new period common participation in the 
 
 of the world's existence. So body of Chvi^tf 
 nearly the same phrase is used 
 
H THE LIFE AND EPISTLES OF ST. PAUL. 
 
 X. 
 
 God;''^2 and I would not have you become partners^s with 
 
 21 the demons. You cannot drink the cup of the Lord, and the 
 cup of demons; you cannot eat at the table of the Lord, and 
 
 22 at the table of demons. Would we provoke the Lord to jeal- 
 ousy? Are we stronger than He? 
 
 23 "All things are lawful, "44 but not all 
 
 things are expedient; "all things are law- They must deny 
 ful/' but not all things build up the church, evin lawful 
 
 24 Let no man seek his own, but every man his indulgences 
 
 25 neighbor's good. Whatever is sold in the j'JJe\'he^^o"n-'" 
 market, you may eat, nor need you ask for science of their 
 
 26 conscience' sake whence it came: "For the weaker breth- 
 eartli is the Lord's, and the fulness there- ^^^' 
 
 27 o/."45 And if any unbeliever invites you to a feast, and 
 you are disposed to go, eat of all that is set before you, ask- 
 
 28 ing no questions for conscience' sake; but if any one should 
 say to you, "This has been offered to an idol," eat not of 
 that dish, for the sake of him who pointed it out, and for the 
 
 29 sake of eonscience.46 Thy neighbor's conscience, I say, not 
 thine own; for [thou mayest truly say] "why is my free- 
 
 30 dom condemned by the conscience of another? and if I 
 thankfully partake, why am I called a sinner for that which 
 I eat with thanksgiving? "47 
 
 Therefore, whether you eat or drink, or whatsoever you 
 
 32 do, do all for the glory of God.48 Give no cause of stum- 
 bling, either to Jews or Gentiles, or to the Church of God. 
 
 33 For so I also strive to please all men in all things, not seeking 
 my own good, but the good of all,49 that they may be saved. 
 
 .1 I beseech you follow my example, as I follow the example 
 
 of Christ. 
 
 2 I praise you, brethren, thatso "you are p 
 
 always mindful of my teaching, and keep customer 
 unchanged the ruleis which I delivered to »*^omen appear- 
 
 "Deut. xxxii. 17 : "They «The repeated quotation is 
 
 sacrificed to demons, not to omitted in tlie best MSS. 
 
 G**^" ^LXX). ^'Compare Rom. xiv. 16:- 
 
 ^''Thls IS addressed to those "Let not your good be evil 
 
 who were fn the habit of ac- spoken of." - Here, again the 
 
 cepting invitation to feasts hypothesis that St. Paul is 
 
 celebrated in the temples of quoting from the letter of the 
 
 the heathen gods "sitting in the Corinthians removes all diffi- 
 
 idol's temple" (viii. 10). These culty. 
 
 feasts were, in fact, acts of **i. e. that the glory of God 
 
 idolatrous worship ; the wine may be manifested to men. 
 
 was poured in libation to the <»The phrase denotes ' not 
 
 gods ("the cup of demons," v. many, but the many, the whole 
 
 21), and the feast was given in mass of mankind. 
 
 honor of the gods. ^oThis statement was proba- 
 
 "See vi. 12 and note. bly made in the letter sent br 
 
 «PsaIm xxiv. 1 (LXX.). the Corinthian Cburcb to St. 
 
 Paul. 
 
 31 
 
FIRST EPISTLE TO THE CORINTHIANS. 35 
 
 Ing unveiled 
 In the assem- 
 blies for pub- 
 lic worship. 
 
 you.'' But I would have you know that 
 Christ is the head of every man, and the 
 man is the head of the woman, as God is the 
 head of Christ. If a man should pray or 
 prophesy in the congregation with a veil over his head, he 
 would bring shame upon his headsi [by wearing the token 
 of subjection]. But if a woman prays or prophesies with 
 her head unveiled, she brings shame upon her head, as much 
 as she that is shaven. I say, if she cast off her veil, let her 
 shave her head at once; but if it is shameful for a woman 
 to be shorn or shaven, let her keep a veil upon her head.52 
 For a man ought not to veil his head, since he is the likeness 
 of God, and the manifestation of God's glory. But the wom- 
 an's part is to manifest her husband's glory. For the man 
 was not made from the woman, but the woman from the man. 
 Nor was the man created for the sake of the woman, but the 
 woman for the sake of the man. Therefore, the woman ought 
 to wear a signss of subjection upon her head, because of the 
 angels.54 Nevertheless, in their fellowship with the Lord, 
 man and woman may not -be separated the one from the 
 other.55 Por as woman was made from man, so is man also 
 borne by woman; and all things spring from God. Judge 
 of this matter by your own feeling. Is it seemly for a woman 
 to offer prayers to God unveiled? Or does not even nature 
 
 XI. 
 
 3 
 
 9 
 10 
 
 11 
 
 12 
 13 
 
 14 
 
 "It appears from this pas- 
 sage that the Tallith which the 
 Jews put over their heads when 
 they enter their synagogues 
 was in the apostolic age re- 
 moved by them when they offi- 
 ciated in the public worship. 
 Otherwise St. Paul could not, 
 while writing to a church con- 
 taining so many born Jews as 
 the Corinthian, assume it as 
 evidently disgraceful to a man 
 to officiate in the congregation 
 with veiled head. It is true 
 that the Greek practice was to 
 keep the head uncovered at 
 their religious rites (as Grotius 
 and Wetstein have remarked), 
 but this custom would not have 
 affected the Corinthian syna- 
 gogue, nor have influenced the 
 feelings of its members. 
 
 o^For the character of this 
 veil (or hood), see Canon Stan- 
 ley's note in loco. 
 
 "The word is often used for 
 
 the dominion exercised by those 
 in lawful authority over their 
 subordinates (see Luke vii. 8.) 
 Here it is used to signify the 
 sign of that dominion. 
 
 5*The meaning of this very 
 difficult expression seems to be 
 as follows : — The angels are 
 sent as ministering servants to 
 attend upon Christians, and are 
 especially present when the 
 church assembles for public 
 worship ; and they would be 
 offended by any violation of 
 decency or order. For other 
 explanations, and a full discus- 
 sion of the subject, the reader 
 is referred to Prof. Stanley's 
 note. 
 
 ^In their relation to Christ, 
 man and woman are not to be 
 severed the one from the other. 
 Compare Gal. iil. 28. St. Paul 
 means to say that the distinc- 
 tion between the sexes is one 
 which only belongs to this life. 
 
36 THE LIFE AND EPISTLES OF ST. PAUL. 
 xi. 
 
 15 itself teach you that long hair is a disgrace to a man, but a 
 glory to a woman? for her hair has been given her for a 
 
 16 veil. But if any one thinks to be contentious in defence 
 of such a custom, let him know that it is disallowed by me,56 
 and by all the Churches of God. 
 
 17 [I said that I praised you, for keeping the 
 
 rules which were delivered to you] ; but Censure on 
 while I give you this commandment I praise }?jfn'*orthr*" 
 you not; your solemn assemblies are for Lord's Supper. 
 
 18 evil rather than for good. For first, I hear 
 
 that there are divisions among you when your congregation 
 
 19 assembles; and this I partly believe. For there must needs 
 be not divisions only,57 but also adverse sects among you, 
 
 20 that so the good may be tested and made known. More- 
 over,58 when you assemble yourselves together, it is not to 
 
 21 eat the Lord's Supper; for each begins to eat [what he has 
 brought for] his own supper, before any thing has been given 
 to others: and while some are hungry, others are drunken.sa 
 
 22 Have you, then, no houses to eat and drink in? or do you 
 come to show contempt for the congregation of God 's people, 
 and to shame the poor?60 "What can I say to you? Shall I 
 
 23 praise you in this? I praise you not. For I myself 6i re- 
 ceived from the Lord that which I delivered to you, that the 
 Lord Jesus, in the night when He was betrayed, took bread, 
 
 24 and when He had given thanks. He brake it, and said — 
 "Take, eat; this is my body, tvhich is trolcen for you: this 
 
 25 do in remembrance of me." In the same manner also. He 
 took the cup after supper, saying, * * This cup is the new 
 covenant in my blood: this do ye, as often as ye drink it, 
 
 26 in remembrance of me." For as often as you eat this bread 
 and drink this cup, you openly show forth the Lord's death 
 
 27 until He shall come again. Therefore, whosoever shall eat 
 this bread or drink this cup of the Lord unworthily shall be 
 
 28 guilty of profaning the body and blood of the Lord. But let 
 a man examine himself, and so let him eat of this bread and 
 
 29 drink of this cup. For he who eats and drinks of it un- 
 worthily eats and drinks judgment against himself, not duly 
 
 ""Literally, that neither I, nor the provisions, was a form of 
 
 the churches of God, admit of entertainment of frequent oc- 
 
 such a custom. currence among the Greeks, and 
 
 """There must be also, &." known by the name of epavos. 
 
 "^The second subject of re- ^oLiterally, Those who have 
 
 buke is introduced here. not houses to eat in, and who 
 
 """For the explanation of this, therefore ought to have receiv- 
 see Chap. XIII. It should be ed their portion at the love- 
 observed that a common meal, feasts from their wealthier 
 to which each of the guests brethren. 
 contributed his own share of «The "I" is emphatic. 
 
FIRST EPISTLE TO THE CORINTHIANS. 37 
 
 xi. 
 judging of the Lord's bocly.62 For tbis cause many of you 30 
 are weak and sickly, and many sleep. For if we had duly 31 
 judged ourselves, we should not have been judged. But now 32 
 that we are judged, we are chastened by the Lord, that we 
 may not be condemned together with the world. Therefore, 33 
 my brethren, when you are assembling to eat, wait for one 
 another; and if any one is hungry, let him eat at home, lest 34 
 your meetings should bring judgment upon you. The other 
 matters I will set in order when I come. 
 
 Concerning those who exercisers Spiritual xii. 1 
 ^"l ^G-^t^^^"*"" Gifts, brethren, I would not have you igno- 
 rant. You know that in the days of your 2 
 heathenism you were blindlys* led astray to worship dumb 
 and senseless idols [by those who pretended to gifts from 
 heaven]. This, therefore, I call to your remembrance; that 3 
 no man who is inspired by the Spirit of God can say ** Jesus 
 is accursed;" and no man can say "Jesus is the Lord," 
 unless he be inspired by the Holy Spirit.65 Moreover, there 4 
 are varieties of Gifts, but the same Spirit gives them all; 
 and [they are given for] various ministrations, but all to 5 
 serve the same liOrd ; and the working whereby they are 6 
 wrought is various, but all are wrought in all by the working 
 of the same God.ee But the gift whereby the Spirit becomes 7 
 
 ®If in this verse we omit, Holy Spirit's guidance. There- 
 with the majority of MSS., the fore the extraordinary spirit- 
 words "unworthily" and "of the ual gifts which followed Chris- 
 Lord," it will stand as follows : tian baptism in that age pro- 
 He who eats and drinks of it, ceeded in all cases from the 
 not duly judging of [or dis~ Spirit of God, and not from the 
 cerning] the Body, eats and Spirit of Evil. This is St. 
 drinks judgment against him- Paul's answer to a difficulty 
 self. The "not discerning" is apparently felt by the Corin- 
 explained by Canon Stanley, "if thians (and mentioned in their 
 he does not discern that the letter to him), whether some of 
 body of the Lord is in himself these gifts might not be given 
 and in the Christian society ;" by the Author of Evil to con- 
 but the more usual and per- fuse the Church. Prof. Stan- 
 haps more natural explanation ley observes that the words 
 is, "if he does not distinguish Jesus is accursed and Jesus is 
 between the Eucharist elements the Lord (according to the 
 and a common meal." reading of some of the best 
 
 ®The adjective is here taken MSS., which produces a much 
 as masculine, because this livelier sense) "were probably 
 agrees best with the context, well-known forms of speech ; 
 and also because another word the first for renouncing Chris- 
 is used in this chapter for spir- tianity (compare maledicere 
 itual gifts. Christo, Plin. Ep. x. 97), the 
 
 ^As ye chanced to &e Jed at second for professing allegi- 
 
 the will of your leaders, i. e. ance to Christ at baptism." 
 
 blindly. 8«It should be observed that 
 
 "H. e. the mere outward pro- the 4th, 5th, and 6th verses im- 
 
 fession of Christianity is (so ply the doctrine of the Trinity, 
 far as it goes) a proof of the 
 
38 THE LIFE AND EPISTLES OF ST. PAUL, 
 sii. 
 
 8 manifest is given to each for the profit of all. To one is 
 given by the Spirit the utterance of Wisdom, to another the 
 utterance of Knowledgees according to the working of the 
 
 9 same Spirit. To another Faith^s through the same Spirit. 
 
 10 To another gifts of Healing through the same Spirit. To 
 another the powers which work Miracles; to another 
 Prophecy; to another the discernment of Spirit ;7o to an- 
 other varieties of Tongues ;7i to another the Interpretation 
 
 11 of Tongues. But all these gifts are wrought by the working 
 of that one and the same Spirit, who distributes them to 
 
 12 each according to His will. For as the body is one, and has 
 many members, and as all the members, though many,72 are 
 
 13 one body; so also is Christ. For in the communion of one 
 Spirit we all were^s baptized into one body, whether we be 
 Jews or Gentiles,74 whether slaves or freemen, and were all 
 
 14 made to drink of the same Spirit. For the body is not one 
 
 15 member, but many. If 75 the foot should say, * ' I am not the 
 hand, therefore I belong not to the body," does it thereby 
 
 1 6 sever itself from the body ? Or if the ear should say, * ' I am 
 not the eye, therefore I belong not to the body," does it 
 
 17 thereby sever itself from the body. If the whole body were 
 an eye, where would be the hearing? If the whole body were 
 
 18 an ear, where would be the smelling? But now God has 
 placed, the members severally in the body according to His 
 
 19 will. If all were one member, where would be the body? 
 
 20 But now, though the members are many, yet the body is one. 
 
 21 And the eye cannot say to the hand, "I have no need of 
 thee;^' nor again the head to the feet, "1 have no need of 
 
 22 you." Nay, those parts of the body which are reckoned the 
 
 23 feeblest are the most necessary, and those parts which we 
 hold the least honorable, we clothe with the more abundant 
 honor, and the less beautiful parts are adorned with the 
 
 24 greater beauty; whereas the beautiful need no adornment. 
 But God has tempered the body together, and given to the 
 
 ^Knowledge (gnosis) is the ed Text are omitted here by 
 
 term used throughout this Epis- the best MSS. 
 
 tie for a deep insight into di- "The past tense is mistrans- 
 
 vine truth; Wisdom is a more lated in A. V. as present, 
 
 general term, but here (as be- ''*See note on Rom. i. 16. 
 
 ing opposed to gnosis) proba- '"^The resemblance between 
 
 bly means practical wisdom. this passage and the well- 
 
 ^^That is, wonder-working known fable of Menenius Agrip- 
 
 faith. See Ch. XIII. pa (Liv. 11. 32) can scarcely 
 
 "See Ch. XIII. be accidental ; and may per- 
 
 "See Ch. XIII. for remarks haps be considered another 
 
 on this and the other gifts proof that St. Paul was not un- 
 
 mentioned in this passage. acquainted with classical liter- 
 
 "Seme words of the Receiv- ature 
 
FIRST EPISTLE TO THE CORINTHIANS. 39 
 
 xii. 
 ]owlier parts the higher honor, that there should be no divi- 25 
 sion in the body, but that all its parts should feel, one for the 
 otker, a common sympathy. And thus, if one member suffer, 26 
 every member suffers with it; or if one member be honored, 
 every member rejoices with it. Now ye are together the 27 
 body of Christ, and each one of you a separate member. And 28 
 God has set the members in the Church, some in one place, 
 and some in another: 76 first. Apostles; secondly. Proph- 
 ets; thirdly, Teachers; afterwards Miracles; then gifts of 
 Healing; Serviceable Ministrations; Gifts of Government; 
 varieties of Tongues. Can all be Apostles? Can all be 29 
 Prophets? Can all be Teachers? Can all work Miracles? 
 Have all the Gifts of Healing? Do all speak with Tongues? 30 
 Can all interpret the Tongues? But I would have you de- 31 
 lightTS in the best gifts; and moreover, beyond them all,79 
 I will show you a path wherein to walk. 
 
 Though I speak in all the tongues of men xiii. 1 
 LS?rto''an the ^"^ angels, if I have not love, I am no better 
 extraordinary than sounding brass or a tinkling cymbal. 
 Gifts of the And though I have the gift of prophecy, and 2 
 
 ^P^^^^- understand all the mysteries, and all the 
 
 depths of knowledge; and though I have the fulness of 
 faith,80 so that I could remove mountains; if I have not 
 love, I am nothing. And although I sell all my goods to feed 3 
 the poor, and though I give my body to be burned,8i if I 
 have not love, it profits me nothing. Love is long suffering; 4 
 love is kind; love envies not; love speaks no vaunts; love 
 swells not with vanity; love offends not by rudeness; love 5 
 seeks not her own; is not easily provoked; bears no malice; 82 
 
 ''^The omission of the answer- ^sThis seems the meaning 
 
 ing clause in the Greek renders here. The phrase can scarcely 
 
 it necessary to complete the be taken as an adjective with 
 
 sense by this interpolation. "path," as in A. V. Such an 
 
 ■^^The verb means originally instance as Rom. vii. 13 is not 
 to feel intense eagerness about parallel. In English the use of 
 a person or thing: hence its the words exceedingly sinful 
 different senses of love, jeal- would not explain the expres- 
 ousy, &c., are derived. Here sion an exceedingly path. 
 the wish expressed is, thac the ^o^. e. the charism of wonder- 
 Corinthians should take that de- working faith. See Ch. XIII. 
 light in the exercise of the more The "removal of mountains" 
 useful gifts, which hitherto alludes to the words of our 
 they had taken in the more Lord, recorded Matt. xvii. 20. 
 wonderful, not that individuals s^Some MSS. have "give my 
 should "covet earnestly" for body that I may boast," which 
 themselves gifts which God had gives a satisfactory sense, 
 not given them. Compare xiv. ^^Literally, does not reckon 
 39, and observe that the verb the evil [against the evil-doerl . 
 is a different one in xiv. 1, Compare 2 Cor. v. 19 : "not 
 
40 THE LIFE AND EPISTLES OF ST. PAUL, 
 xiii. 
 G rejoices not overss iniquity, but rejoices in the victory of 
 
 7 truth; 84 foregoes all things,85 believes all things, hopes all 
 
 8 things, endures all things. Love shall never pass away; 
 but Prophecies shall vanish, and Tongues shall cease, and 
 
 9 Knowledge shall come to nought. For our Kno\vledg3 is 
 
 10 imperfect, and our prophesying is imperfect. But when the 
 
 11 perfect is come, the imperfect shall pass away. When I was 
 a child, my words were childish, my desires were childish, 
 my judgments were childish; but being grown a man, I 
 
 12 have done with the things of childhood. So now we see 
 darkly,86 by a mirror,87 but then face to face; now I know 
 in part, but then shall I know, even as I now amss known. 
 
 13 Yet while other gifts shall pass away, these three. Faith, 
 Hope, and Love, abide; and the greatest of these is Love. 
 
 V. 1 Follow earnestly after Love ; yet delight 
 
 in the spiritual gifts, but especially in the Directions for 
 
 2 gift of Prophecy. For he who speaks in a Jhl gfn oT 
 Tongue speaks not to men, but to God; for Prophecy, and 
 no man understands him, but with his spirit ]^® ^^^^ °^ 
 
 3 he utters mysteries. But he who prophesies °°^ 
 
 speaks to men, and builds them up, with exhortation and 
 
 4 with comfort. He who speaks in a Tongue builds up him- 
 self alone; but he who prophesies builds up the Church. 
 
 5 I wish that you all had the gift of Tongues, but rather that 
 you had the gift of Prophecy; for he who prophesies is 
 above him who speaks in Tongues, unless he interpret, that 
 
 6 the Church may be built up thereby. Now, brethren, if when 
 I came to you I were to speak in Tongues, what should I 
 profit you, unless I should [also] speak either in Revelation 
 or in Knowledge, either in Prophesying or in Teaching? 
 
 7 Even if the lifeless instruments of sound, the flute or the 
 
 reckoning their sins." The Au- sspor the meaning, see note 
 
 thorized Version here, "think- on ix. 12. 
 
 eth no evil," is so beautiful ssLiterally, in an enigma; 
 
 that one cannot but wish it thus we see God (e. g.) in na- 
 
 had been a correct translation. tare, while even revelation only 
 
 The same disposition, however, shows us His reflected likeness. 
 
 is implied by the "believes all There is, no doubt, an allusion 
 
 thmgs" below. to Numbers xii. 8. 
 
 83This verb sometimes means s^Not "through a glass/' but 
 
 to rejoice in the misfortune of 6t/ means of a mirror. 
 
 another, and the characteristic 8«Literally, "I was known," 
 
 of love here mentioned may i. e. when in this world, by God. 
 
 mean that it does not exult in The tense used retrospectively ; 
 
 the punishment of iniquity ; or unless it may be better to take 
 
 may simply mean that it does it as the aorist used in a per- 
 
 not delight in the contempla- feet sense, which is not uncom- 
 
 ^>o" of wickedness. moa in §t. Paul's Style. 
 
 8-'Literahy, rejoices when th^ 
 Truth rejoices, 
 
FIRST EPISTLE TO THE CORINTHIANS. 41 
 
 xiv, 
 
 harp, give no distinctness to their notes, how can we under- 
 stand their music? If the trumpet utter an uncertain note, 8 
 how shall the soldier prepare himself for the battle? So also 9 
 if you utter unintelligible words with your tongue, how can 
 your speech be understood? you will but be speaking to the 
 air. Perhaps there may be as many languages in the world 10 
 [as the Tongues in which you speak], and none of them is 
 unmeaning. If, then, I know not the meaning of the Ian- 11 
 guage, I shall be as a foreigner to him that speaks it, and he 
 will be accounted a foreigner by me. Wherefore, in your 12 
 own case (since you delight in spiritual gifts) strive that 
 your abundant possession of them may build up the Church. 
 Therefore, let him who speaks in a Tongue pray that he may 13 
 be able to interprets^ what he utters. For if I utter prayers 14 
 in a Tongue, my spirit indeed prays, but my understanding 
 bears no fruit. What follows, then? I will pray indeed with 15 
 my spirit, but I will pray with my understanding also ; I will 
 sing praises with my spirit, but I will sing with my under- 
 standing also. For if thou, with thy spirit, offerest thanks 16 
 and praise, how shall the Amen be said to thy thanksgiving 
 by those worshippers who take no part^o in the ministrations, 
 while they are ignorant of the meaning of thy words? Thou 17 
 indeed fitly offerest thanksgiving, but thy neighbors are not 
 built up. I offer thanksgiving to God in private,9i speaking 18 
 in Tongues [to Him], more than any of you. Yet in the con- 19 
 gregation I would rather speak five words with my under- 
 standing so as to instruct others than ten thousand words 
 in a Tongue. Brethren, be not children in understanding; 20 
 but in malice be children, and in understanding be men. 
 It is written in the Law,92 " With men of other tongues and 21 
 other lips will I speak unto this people; and yet for all that 
 they will not hear me, saith the Lord.** So that the gift 22 
 of Tongues is a sign^s given rather to unbelievers than to be- 
 lievers; whereas the gift of Prophecy belongs to believers. 
 When, therefore, the whole congregation is assembled, if all 23 
 the speakers speak in Tongues, and if any who take no part 
 in your ministrations, or who are unbelievers, should enter 
 
 ''This verse distinctly proves verse 2, "He who speaks in a 
 
 that the gift of Tongues was tongue speaks not to himsell 
 
 not a knowledge of foreign Ian- but to God," and verse 28, "Let 
 
 guages, as if often supposed. him speak in private to himself 
 
 See Ch. XIII. and God alone." 
 
 »«Not the unlearned (A. V.), °ns. xxviii. 11. Not exactly 
 
 but him who takes no part in according to the Hebrew or 
 
 the particular matter in hand. LXX. 
 
 8iThis is evidently the mean- "^That is, a condemnatory 
 
 ing of the verse, Compare sign. 
 
XIV. 
 
 24 
 
 25 
 
 26 
 
 28 
 
 30 
 
 31 
 
 32 
 33 
 
 34 
 
 42 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 your assembly, will they not say that you are madfo* But if 
 all exercise the gift of Prophecy, then if any man who is an 
 unbeliever, or who takes no part in your ministrations, 
 should enter the place of meeting, he is convicted in con- 
 science by every speaker, he feels himself judged by all, 
 and95 the secret depths of his heart are laid open; and so 
 he will fall upon his face and worship God, and report that 
 God is in you of a truth. What follows, then, brethren? 
 If, when you meet together, one is prepared to sing a hymn 
 of praise, another to exercise his gift of Teaching, another 
 his gift of Tongues, another to deliver a Eevelation,96 an- 
 other an Interpretation: let all be so done as to build up 
 the Church. If there be any who speak in Tongues, let not 
 more than two, or at the most three, speak [in the assembly] ; 
 and let them speak in turn ; and let the same interpreter ex- 
 plain the words of all. But if there be no interpreter, let 
 him who speaks in Tongues keep silence in the congregation, 
 and speak in private to himself and God alone. Of those who 
 have the gift of Prophecy, let two or three speak [in each 
 assembly], and let the rests? judge; but if another of them, 
 while sitting as hearer, receives a revelation [calling him to 
 prophesy], let the first cease to speak. For so you can each 
 prophesy in turn, that all may receive teaching and exhorta- 
 tion; and the gift of Prophecy does not take from the 
 prophets98 the control over their own spirits. For God is 
 not the author of confusion, but of peace. 
 
 99Tn your congregation, as in all the con- The women 
 gregations of the Saints, the women must ^^^^ ^^^ o®" 
 
 »*We must not be led, from 
 any apparent analogy, to con- 
 found the exercise of the gift 
 of Tongues in the primitive 
 Church with modern exhibi- 
 tions of fanaticism, which bear 
 a superficial resemblance to it. 
 We must remember that such 
 modern pretensions to this gift 
 must of course resemble the 
 manifestations of the original 
 gift in external features, be- 
 cause these very features have 
 been the objects of intentional 
 imitation. If, however, the in- 
 articulate utterances of ecstatic 
 joy followed (as they were in 
 some of Wesley's converts) by a 
 life of devoted holiness, we 
 should hesitate to say that they 
 might not bear some analogy 
 
 to those of the Corinthian 
 Christians. 
 
 »5The word for "so" is omit- 
 ted in best MSS. 
 
 ""This would be an exercise 
 of the gift of "prophecy." 
 
 °~i. e. let the rest of the 
 prophets judge whether those 
 who stand up to exercise the 
 gift have really received it. 
 This is parallel to the direction 
 in 1 Thess. v. 21. 
 
 ^''Literally, "the spirits of the 
 prophets are under the control 
 of the prophets." This is a 
 reason why the rule given 
 above can easily be observed. 
 
 »«This translation places a 
 full-stop in the middle of the 
 33d verse, an^ a, qgcama at the 
 end Q{ it. " 
 
FIRST EPISTLE TO THE CORINTHIANS. 
 
 43 
 
 35 
 
 36 
 
 37 
 
 38 
 
 39 
 
 40 
 
 elate publicly ^^^P silence; for they are not permitted to 
 In the congre- speak in public, but to show submission as 
 gation. saith also the Law.i And if they wish to 
 
 ask any question, let them ask it of their own husbands at 
 home; for it is disgraceful to women to speak in the con- 
 gregation. [Whence is your claim to change the rules deliv- 
 ered to you?] 2 Was it from you that the word of God went 
 forth? or are you the only church which it has reached? 
 Nay, if any think that he has the gift of Prophecy, or that he 
 is a spirituals man, let him acknowledge the words which I 
 write for commancls of the Lord. But if any man refuse 
 this acknowledgment, let him refuse it at his peril. 
 
 Therefore, brethren, delight in the gift of Prophecy, and 
 hinder not the gift of Tongues. And let all be done with 
 decency and order. 
 
 Moreover, brethren, I call to your remem- xv. 1 
 brance the Glad-tidings which I brought you, 
 which also you received, wherein also you 
 stand firm, whereby also you are saved,* if 2 
 you still hold fast the words wherein I de- 
 clared it to you; unless, indeed, you be- 
 For the first thing I taught you was that 3 
 which I had myself been taught, that Christ died for our 
 sins, according to the Scriptures ;5 and that He was buried, 4 
 and that He roses the third day from the dead, according to 
 the Scriptures; 7 and that He was seen by Cephas, and then 5 
 by The Twelve; after that He was seen by about five hun- 6 
 dred brethren at once, of whom the greater part are living 
 
 The doctrine of 
 the Resurrec- 
 tion of the 
 Dead estab- 
 lished against 
 its impuguers. 
 
 lieved in vain. 
 
 ^Gen. iii. 16 : "Thy husband 
 shall have the dominion over 
 thee." 
 
 ^The sentence in brackets, or 
 something equivalent, is im- 
 plied in the f) which begins the 
 next. Or teas it from you," — 
 i. e. "Or if you set up your 
 judgment against that of other 
 Churches, was it from you, 
 do." 
 
 ^''Spiritual," the epithet on 
 which the party of Apollos (the 
 ultra-Pauline party) especially 
 prided themselves. See chap, 
 iii. 1-3 and Gal. vi. 1. 
 
 ^Literally, you are in the 
 way of salvation. The words 
 which follow (the words where- 
 in, do.) were joined (in our 
 first edition) with preached in 
 the preceding verse, according 
 
 to Billroth's view. But further 
 consideration has led us to 
 think that they may be more 
 naturally made dependent on 
 hold fast, as they are taken by 
 De Wette, Alford, and others. 
 
 =So our Lord quotes Is. liii. 
 12, in Luke xxii. 37. 
 
 ®In the original it is the per- 
 fect, not the aorist : "He is 
 risen," not "He was raised," 
 or (more literally) He is aioak- 
 ened, not He was awakened; 
 because Christ, being once 
 risen, dieth no more. But this 
 present-perfect cannot here be 
 retained in the English. 
 
 '''Among the "Scriptures" 
 here referred to by St. Paul, 
 one is the prophecy which he 
 himself quoted in the speech at 
 Antioch from Ps. xvi. 10. 
 
U THE LIFE AND EPISTLES OF ST. PAUL. 
 
 XV. 
 
 7 at this present time, but some are fallen asleep.s Next He 
 
 8 was seen by James, and then by all the Apostles; and last 
 of all He was seen by me, who am placed among the rest 
 
 9 as it were by an untimely birth j for I am the least of the 
 Apostles, and am not worthy to be called an Apostle, be- 
 
 10 cause I persecuted the Church of God. But by the grace of 
 God, I am what I am; and His grace which was bestowed 
 upon me was not fruitless; but I labored more abundantly 
 than all the rest ; yet not I, but the grace of God which was 
 
 11 with me. So then, whether preached by me, or them, this is 
 what we preach, and this is what you believed. 
 
 12 If, then, this be our tidings, that Christ is risen from the 
 dead, how is it that some among you say, there is no resur- 
 
 13 rection of the dead ? But if there be no resurrection of the 
 
 14 dead, then Christ is not risen; and if Christ be not risen, 
 vain is the message we proclaim, and vain the faith with 
 
 15 which you heard it. Moreover, we are found guilty of false 
 witness against God; because we bore witness of God that 
 He raised Christ from the dead, whom He did not raise, 
 if, indeed, the dead rise not. For if there be no resurrection 
 
 17 of the dead, Christ himselfa is not risen. And if Christ be 
 not risen, your faith is vain, you are still inio your sins. 
 
 18 Moreover, if this be so, they who have fallen asleep in Christ 
 
 19 perished when they died. If in this life only we have hope 
 
 20 in Christ, we are of all men most miserable. But now, Christ 
 is risen from the dead; the first-fruits^ of all who sleep. 
 
 21 For since by man came death, by man came also the resur- 
 
 22 rection of the dead. For as, in Adam, all men die, so, in 
 
 23 Christ, shall all be raised to life. But each in his own or- 
 
 .^.^?^^. ^® imagine it possible "On the second day of the 
 iu^^ ^V./^"^ should have said feast of Passover a sheaf of 
 this without knowing it to be ripe corn was offered upon the 
 true? or without himself hav- altar as a concession of the 
 ing seen some of these "five whole harvest. Till this was 
 hundred brethren," of whom done it was considered unlaw- 
 the greater parf' were alive ful to begin reaping. See Levit. 
 when he wrote these words? xxiii. 10, 11, and Joseph. Antig. 
 The sceptical (but candid and iii. 10. The metaphor there- 
 honest) De Wette acknowledges fore is, "As the single sheaf of 
 9mi^^*'°^°"^ ^^ conclusive. first-fruits represents and con- 
 "This argument is founded secrates all the harvest, so 
 on the union between Christ Christ's resurrection represents 
 and His members: they so and involves that of all who 
 share His life, that, because sleep in Him." It should be 
 He lives forever, they must live observed that the verb is not 
 also; and conversely, if we oresent (as in A. V.), but past 
 deny their immortality, we (not is become, but became), 
 deny His. and that the best MSS. omit it. 
 
 i^Because we 'are saved" 
 from our sins "by His life." 
 (Rom. v. 10.) 
 
 16 
 
FIRST EPISTLE TO THE CORINTHIANS. 
 
 45 
 
 derj Christ, the first-fruits; afterwards they who are 
 Christ's at His appearing; finally the end shall come, when 
 He shall give up His kingdom to God His Father, having de- 
 stroyed all other dominion, and authority, and power.12 
 For He must reign "till He hath put all enemies under His 
 feet."^^ And last of His enemies, Death also shall be de- 
 stroyed. For **He hath put all things under His feet."^^ 
 But in that saying, "all things are put under Him," it is 
 manifest that God is excepted, who put all things under Him. 
 And when all things are made subject to Him, then shall the 
 Son also subject Himself to Him who made them subject, 
 that God may be all in all. 
 
 Again, what will become of those who cause themselves 
 to be baptized for the dead,i5 if the dead never rise again? 
 Why, then, do they submit to baptism for the dead? 
 
 And I too, why do I put my life to hazard every hour. 
 I protest by myis boasting (which I have [not in myself, 
 but] in Christ Jesus our Lord) I die daily. If I have fought 
 
 "Compare Col. ii. 15 ; also, 
 Eph. 1. 21. 
 
 laps. ex. 1 (LXX.). Quoted, 
 and similarly applied, by our 
 Lord himself, Matt. xxii. 44. 
 
 "Ps. viii. 6, nearly after 
 LXX. Quoted also as Messi- 
 anic, Eph. i. 22, and Heb. ii. 8. 
 See the note on the later place. 
 
 "The only meaning which 
 the Greek seems to admit is a 
 reference to the practice of 
 submitting to baptism instead 
 of some person who had died 
 unbaptized. Yet this explana- 
 tion is liable to very great dif- 
 ficulties.. (1) How strange that 
 St. Paul should refer to such a 
 superstition without rebuking 
 it ! Perhaps, however, he may 
 have censured it in a former 
 letter, and now only refers to 
 it as an argumentum ad homi- 
 nes. It has, indeed, been al- 
 leged that the present mention 
 of it implies a censure ; but 
 this is far from evident. (2) 
 If such a practice did exist in 
 the Apostolic Church, how can 
 we account for its being dis- 
 continued in the period which 
 followed, when a magical effl- 
 cacy was more and more ascrib- 
 ed to the material act of bap- 
 tism? Yet the practice was 
 never adopted except by some 
 obscure sects of Gnostics, who 
 seem to have founded their cus- 
 tom on this very passage. 
 
 The explanations which have 
 been adopted to avoid the dif- 
 ficulty, such as "over the 
 graves of the dead," or "in the 
 name of the dead (meaning 
 Christ)," &c., are all inadmis- 
 sible, as being contrary to the 
 analogy of the language. On 
 the whole, therefore, the pas- 
 sage must be considered to ad- 
 mit of no satisfactory explana- 
 tion. It alludes to some practice 
 of the Corinthians, which has 
 not been recorded elsewhere, 
 and of which every other trace 
 has perished. The reader who 
 wishes to see all that can be 
 said on the subject should con- 
 sult Canon Stanley's note. 
 
 "We read "our" with Gries- 
 bach, on the authority of the 
 Codex Alexandrinus. If "your" 
 be the true reading, it can 
 scarcely be translated (as has 
 been proposed) "my boasting of 
 you." For though instances may 
 be adduced (as Rom. xi. 31) 
 when a possessive pronoun is 
 thus used objectively, yet they 
 never occur except where the 
 context renders mistake impos- 
 sible. Indeed it is obvious that 
 no writer would go out of his 
 way to use a possessive pro- 
 noun in an unusual sense, when 
 by so doing he would create 
 ambiguity which might be 
 avoided by adopting a usual 
 form of expression. 
 
 24 
 
 25 
 26 
 
 27 
 
 28 
 
 29 
 
 30 
 31 
 32 
 
33 
 34 
 
 35 
 
 46 THE LIFE AND EPISTLES TO ST. PAUL. 
 iflh^ Tf^ ^vith beasts at Ephesus,i7 what am I profited 
 
 we die. 18 Bevvare lest you be led astray; ^' Converse with 
 evxl men eormpts good manners.' '^^ Chaige your drunken 
 revellings into the sobriety of righteousnessf and C no 
 
 36 «.?w-fn?t r^'^^' "^^^ ^^^ t^e <iead raised up? 
 
 36 and with what body do they come?"2i Thou fool, the seed 
 thou sovyest IS not quickened into life till it hath partaken 
 IJ"""'^:.. .t''\ ^^^' ^'^^^^ *^«^ ««^^«t l^as not tTe same 
 
 38 Ir^l ""■? *^ ?^^°* ^;^^'^ ^'^^^ «P"°^ f ^^"^ it> but it is mere 
 
 38 grani,of wheat, or whatever else it may chance to be. But 
 
 39 the b^oTnl \^"'^^ recording to His will; and to every seed 
 
 39 the body of Its own proper plant. For all flesh is not the 
 same flesh;22 [but each body is fitted to the place it fillsj; 
 
 40 ^krtTnf r""' fvf^ 't ^'^'''' ^^ -birds,, and of fishes 
 hpW f 1?^ ^'"""^ ^^l °*^"'- ^^^ t^^^e are bodies which 
 belongtoheaven, and bodies which belong to earth- but in 
 
 41 g ory the heavenly differ from the earthly^ ThT sun is mo e 
 
 42 flTr '^^\^^' °^°°°' "^^ '^' ^^«^ i« °^ore glorious Than 
 
 42 the stars, and one star excels another in glory So likewise 
 
 l\odVfiTted?nh'' '^n'^^-'^ tthey Jll b'e clothed with 
 
 43 rai.P^^i. • ?•'''' ^^?^ ' '^ ^' «°^° ^^ corruption, it is 
 
 [n Irv. 'T'ul'"""''' '' '' f^^^ ^^ ^^^^^«^«^' it i« Raised 
 in glory, it is sown m weakness, it is raised in power; 
 
 slon translated in A V -afffZ '^ conclusive against the hy- 
 the manner of men '•' it mulf S?^'" °^^ those who suppose 
 refer to some very 'violent on K^f-^ these Corinthians only dis- 
 position wMch St. pIT ha^d Ifr^^^'^^ ?h".'."Tr"t f/ '^^ 
 
 met with at Enhesus the nar fi?^^ ^"^ ^'^^^ ^^^5" believed 
 
 ticulars of which are not ?r ^^^ Resurrection of the dead. 
 
 corded ^' ?> P^"^ asserts the Resurrec- 
 
 "is xxii iq ri^v^ *i°° of the dead; to which 
 
 uiV D , i (J-<XX.). they reply, "How can the dead 
 
 f^^-rr?^"^.^^.''® ^"°^^« a ^i°e rise to life again when their 
 
 from The Thais, a comedy of body has perished'" This oh 
 
 fmy' passed^ Into^T^^/^ P^H^^ 1^^^^°" he'^roceeds to'^nsVe"; 
 
 txpresston W^ «.. P/overbial by showing that individual ex- 
 
 DasslfeThnt^L 1^ ^r°?,*.^i^ i^tence may continue, without 
 
 SaKr'at%^^r5S?h'7orn'^J"'S! ^^.^ continuance of the material 
 
 moral practice with their licen- 22prof Stanlev translates "-r,n 
 
 we?l corruS bJ"?h '^^^'^^^ ^''^ ^" ^^^ "am'^'S"?/' whi^h 
 
 Tmnle of thpir SLIS^ evil ex- is surely an untenable proposi- 
 
 ample of their heathen neigh- tion. and moreover inconsistent 
 
 20Not awakP ras in a v ^ with the context ; though the 
 
 h^^t n^n^^t^^ / , ^- .■'' words of the Greek no doubt 
 
 h«w i ^"^ ^f drunken. And admit of such a rendering 
 below, do not go on sinning icuueiiug. 
 
 (present). 
 
FIRST EPISTLE TO THE CORINTHIANS. 
 
 47 
 
 XV. 
 
 it is sown a natural23 body, it is raised a spiritual body; for 44 
 as there are natural bodies, so there are also spiritual 
 
 bodies.24 And so it is written, *'The first wan Adam was 45 
 made a living soul,"-^ the last Adam was made a life-giving 
 
 spirit. But the spiritual comes not till after the natural. 46 
 
 The first man was made of earthly clay, the second man was 47 
 
 the Lord from heaven. As is the earthly, such are they also 48 
 that are earthly ; and as is the heavenly, such are they also 
 
 that are heavenly; and as we have borne the image of the 49 
 
 earthly, we shall also bear the image of the heavenly. But 50 
 this I say, brethren, that flesh and bloodss cannot inherit the 
 
 23For the translation here, 
 see note on ii. 14. The refer- 
 ence to this of the follow- 
 ing "soul" (in the quotation) 
 should be observed, though it 
 cannot be retained in English. 
 
 2*The difference of reading 
 does not materially affect the 
 sense of this verse. 
 
 25Gen. ii. 7, slightly altered 
 from LXX. The second mem- 
 ber of the antithesis is not a 
 part of the quotation. 
 
 ^''The importance of the sub- 
 ject justifies our quoting at 
 some length the admirable re- 
 marks of Dr. Burton (formerly 
 Regius Professor of Divinity 
 at Oxford) on this passage, in 
 the hope that his high reputa- 
 tion for learning and for un- 
 blemished orthodoxy may lead 
 some persons to reconsider the 
 loose and unscriptural language 
 which they are in the habit of 
 using. After regretting that 
 some of the early Fathers have 
 (when treating of the Resur- 
 rection of the Body) appeared 
 to contradict these words ot 
 St. Paul, Dr. Burton continues 
 as follows : — 
 
 "It is nowhere asserted in 
 the New Testament that we 
 shall rise again with our 
 bodies. Unless a man will say 
 that the stalk, the blade, and 
 the ear of corn, are actually 
 the same thing with the single 
 grain which is put into the 
 ground, he cannot quote St. 
 Paul as saying that we shall 
 rise again with the same 
 bodies ; or a:t least he must al- 
 low that the future body ma> 
 only be like to the present one, 
 inasmuch as both come under 
 
 the same genus ; i. e. we speak 
 of human bodies, and we speak 
 of heavenly bodies. But St. 
 Paul's words do not warrant us 
 in saying that the resemblance 
 between the present and future 
 body will be greater than be- 
 tween a man and a star, or be- 
 tween a bird and a fish. Noth- 
 ing can be plainer than the ex- 
 pression which he uses in the 
 first of these two analogies, Thou 
 sowcst not that body that shall 
 be (XV. 37). He says also, 
 with equal plainness, of the 
 body. It is sown a natural body; 
 it is raised a spiritual body: 
 there is a natural body, and 
 there is a spiritual body (ver. 
 44). These words require to 
 be examined closely, and in- 
 volve remotely a deep meta- 
 physical question. In common 
 language, the terms Body and 
 Spirit are accustomed to be op- 
 posed, and are used to repre- 
 sent two things which are to- 
 tally distinct. But St. Paul 
 here brings the two expressions 
 together, and speaks of a spir- 
 itual body. St. Paul, there-' 
 fore, did not oppose Body to 
 Spirit; and though the loose- 
 ness of modern language may" 
 allow us to do so, and yet to 
 be correct in ouf ideas, it may 
 save some confusion if we con- 
 sider Spirit as opposed to Mat- 
 ter, and if we take Body to be 
 a generic term, which com- 
 prises both. A body, therefore, 
 in the language of St. Paul, is 
 something which has a distinct 
 individual existence. 
 
 "St. Paul tells us that every 
 individual, when he rises iagain, 
 
48 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 XV. 
 
 kingdom of God, neither can corruption inherit incorruption. 
 
 51 Behold, I declare to you a mystery; we shall not27 all sleep, 
 
 52 but we shall all be changed, in a moment, in the twinkling 
 of an eye, at the sound of the last trumpet; for the trumpet 
 shall sound, and the dead shall be raised incorruptible, and 
 
 53 we shall be changed. For this corruptible must put on in- 
 corruption, and this mortal must put on immortality. 
 
 54 But when this corruptible is clothed with incorruption, 
 and this mortal is clothed with immortality, then shall be 
 brought to pass the saying, which is written, ''Death is 
 
 55 swallowed up in victory. "^^ "0 death, where is thy 
 
 56 sting?" "0 grave, where is thy victory F"-^ The sting of 
 
 57 death is sin, and the strength of sin is the law;3o but thanks 
 be to God, who giveth us the victory, through our Lord 
 
 ■ Jesus Christ. 
 
 58 Therefore, my beloved brethren, be ye steadfast, immov- 
 able, always abounding in the work of the Lord; knowing 
 that your labor is not in vain, in the Lord. 
 
 xvi. 1 Concerning the collection for the saints 
 
 [at Jerusalem] I would have you do as I J^oncerSng the 
 have enjoined upon the churches of Galatia. collection for 
 
 2 Upon the first day of the week, let each of the Judaean 
 you set apart whatever his gains may enable Christians, 
 him to spare; that there may be no collections when I come. 
 
 3 And when I am with you, whomsoever you shall judge to be 
 fitted for the trust I will furnish with letters, and send them 
 to carry your benevolence to Jerusalem; 
 
 4 or if there shall seem sufficient reason for ^^' P^^^'s fu- 
 me also to go thither, they shall go with me. 
 
 will have a spiritual body : but ference that St. Paul expected 
 
 the remarks which I have made some of that generation to sur- 
 
 may show how different is the vive until the general resurrec- 
 
 idea conveyed by these words tion. 
 
 from the notions which some ^sjs. xxv. 8. Not quoted from 
 
 persons entertain, that we shall the LXX., but apparently from 
 
 rise again with the same iden- the Hebrew, with some altera-> 
 
 tical body. St. Paul appears tion. 
 
 effectually to preclude this no- ^afjQgga, xiii. 14. Quoted, but 
 
 tion when he says. Flesh and not exactly from LXX., which 
 
 blood cannot inherit the king- here differs from the Hebrew. 
 
 dom of God" (ver. 50). — Bur- so^jiy is the law called "the 
 
 ton's Lectures, pp. 429-431. strength of sin"? Because the 
 
 "The other reading (adopted Law of Duty, being acknowl- 
 
 by Lachmann) gives the oppo- edged, gives to sin its power to 
 
 site assertion, viz. "we shall all wound the conscience ; in fact, 
 
 sleep, but we shall not all be a moral law of precepts and 
 
 changed." It is easy to under- penalties announces the fatal 
 
 stand the motive which might consequences of sin, without 
 
 have led to the substitution of giving us any power of con- 
 
 this reading for the other; a quering sin. Compare Rom. vii* 
 
 wisb, namely, to escape the in- 7-11. 
 
FIRST EPISTLE TO THE CORINTHIANS. 49 
 
 xvi. 
 But I will visit you after I have passed through Macedonia 5 
 (for through Macedonia I shall pass), and perhaps I shall 6 
 remain with you, or even winter with you, that you may for- 
 ward me on my farther journey, whithersoever I go. For I 7 
 do not wish to see you now for a passingsi visit; since I 
 hope to stay some time with you, if the Lord permit. But I 8 
 shall remain at Ephesus until Pentecost, for a door is opened 9 
 to me both great and effectual; and there are many ad- 
 versaries, [against whom I must contend], 
 Timotheus. jf Timotheus come to you, be careful to give 10 
 
 him no cause of fear^a in your intercourse with him, for he 
 is laboring, as I am, in the Lord's work. Therefore, let no 11 
 man despise him, but forward him on his way in peace, that 
 he may come hither to me; for I expect him, and the breth- 
 ren with him. 
 
 As regards the brother Apollos, I urged 12 
 Apollos. ^jj^ much to visit you with the brethren, 
 
 [who bear this letter] ; nevertheless, he was resolved not 
 to come to you at this time, but he will visit you at a more 
 convenient season. 
 
 Be watchful, stand firm in faith, be 13 
 Exhortations. manful and stout-hearted.34 Let all 14 
 you do be done in love. 
 
 You know, brethren, that the house of 15 
 Stephanas, Stephanas were the first-fruits of Achaia, 
 
 and^Tch^afcus. ^"^ *^^* ^^^^ ^^^^ *^^^° °° themselves the 
 
 task of ministering to the saints. I exhort 16 
 you, therefore, on your part, to show submission towards men 
 like these, and towards all who work laboriously with them. 
 I rejoice in the coming of Stephanas and Fortunatus, and 17 
 Achaicus, because they3« have supplied all which you needed ; 
 
 »H. e. St. Paul had altered ^^The youth of Timotheus ac- 
 his original intention, which counts for this request. Corn- 
 was to go from Ephesus by sea pare 1 Tim. iv. 12. 
 to Corinth, and thence to Mace- 3*i. e. under persecution, 
 donia. For this change of pur- ^ecompare 2 Cor. xi. 9, and 
 pose he was reproached by the Phil. ii. 30. It cannot be taken 
 Judaizing party at Corinth, who objectively, as "my want of 
 insinuated that he was afraid you;" not only because "my" 
 to come, and that he dared not would have been added, but 
 support the loftiness of his also because the expression is 
 pretensions by corresponding used in eight passages by St. 
 deeds (see 2 Cor. i. 17 and x, Paul, and in one by St. Luke, 
 1-12), He explains his reason and the genitive connected with 
 for postponing his visit in 2 the word for "want" is sub- 
 Cor. i. 23. It was an anxiety jectively used in seven out of 
 to give the Corinthians time for these nine cases without ques- 
 repentance, that he might not tlon, and ought, therefore, also 
 be forced to use severity with to be so taken in the remaining 
 them. 
 
XVI, 
 
 50 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 18 for they have lightened my spirit and yours.37 To such ren- 
 der due acknowledgment. 
 
 19 The Churches of Asia salute you. Aquila 
 
 and Priscilla send their loving salutation in Salutations 
 the Lord, together with the Church which ^^°°^ ^^® P^°^- 
 
 20 assembles at their house. All the brethren '"''^^ °^ '^''^• 
 here salute you. Salute one another with the kiss of 
 holiness.38 
 
 21 The salutation of me, Paul, with, my own 
 
 22 hand. Let him who loves not the Lord Jesus Autograph 
 Christ be accursed. The Lord cometh.^^ Conclusion. 
 
 23, 24 The grace of our Lord Jesus Christ be with you. My love 
 be with you all in Christ Jesus.^o 
 
 two cases where the context is was part of a Jewish cursing 
 
 not equally decisive. formula, from the "Prophecy 
 
 /f\iz. by supplying the means of Enoch" (Jud. 14) ; but this 
 
 ot our intercourse. view appears to be without 
 
 38See note on 1 Thess. v. 25. foundation. In fact, it would 
 
 ^-Maran-Atha means "The have been most incongruous to 
 
 Lord cometh " and is used ap- blend together a Greek word 
 
 parently by St. Paul as a kind (ANATHEMA) with an Ara- 
 
 of motto: compare "the Lord maic phrase (MARAN ATHA), 
 
 IS nigh (Phil. IV. 5). Billroth and to us the compound as a 
 
 thinks that he wrote it in He- formula of execration. This 
 
 brew characters, as a part of was not done till (in later ages 
 
 the autograph by which he au- of the Church) the meaning of 
 
 thenticated this letter. See the the terms themselves was lo<?t ) 
 
 Hebrew and Greek together at "The "Amen" is not found 
 
 the end of this chapter. Bux- in the best MSS. 
 torf {Lex. Chald. 827) says it 
 
SECOND EPISTLE TO THE CORINTHIANS.i 
 
 Salutation. 
 
 PAUL, an Apostle of Jesus Christ by the 
 will of God, and Timotheus the Brother, TO 
 THE CHURCH OF GOD WHICH IS IN CORINTH, AND 
 TO ALL THE SAINTS THROUGHOUT THE WHOLE 
 PROVINCE OF ACHAIA. 
 
 Grace be unto you and peace, from God our Father, and 
 from our Lord Jesus Christ. 
 
 Thanks be to God the Father of our Lord 
 Jesus Christ, the father of compassion, and 
 the God of all comfort, who consoles me2 in 
 all my tribulation, thereby enabling me to 
 comfort those who are in any affliction, with 
 the same comfort wherewith I am myself 
 comforted by God. For as the sufferings of Christ^ have 
 come upon me above measure, so by Christ also my consola- 
 tion is above measure multiplied. But if, on the one hand, 
 I am afflicted, it is for your consolation and salvation (which 
 works in you a firm endurance of the same sufferings which 
 I also suffer;* so that my hope is steadfast on your behalf) ; 
 and if, on the other hand, I am comforted, it is for your 
 consolation,5 because I know that as you partake of my suf- 
 
 Thanksgiving 
 for his deliv- 
 erance from 
 great danger 
 in Proconsular 
 Asia. 
 
 iSt. Paul has given us the 
 following particulars to deter- 
 mine the date of this Epistle : — 
 
 (1.) He had been exposed to 
 great danger in Proconsular 
 Asia, i. e. at Ephesus (2 Cor. 
 i. 8). This had happened Acts 
 xix. 23-41. 
 
 (2.) He had come thence to 
 Troas, and (after some stay- 
 there) had passed over to Mace- 
 donia. This was the route he 
 took, Acts XX. 1. 
 
 (.3.) He was in Macedonia 
 at the time of writing (2 Cor. 
 ix. 2, the verb is in the present 
 tense), and intended (2 Cor. 
 xiii. 1) shortly to visit Corinth. 
 This was the course of his 
 journey, Acts xx. 2. 
 
 (4.) The same collection is 
 going on which is mentioned in 
 
 1 Cor. (see 2 Cor. viii. 6, and 
 
 2 Cor. ix. 2) ; and which was 
 completed during his three 
 months' visit to Corinth (Rom. 
 XV. 26), and taken up to Jeru- 
 
 salem immediately after, Acts 
 xxiv. 17. 
 
 (5.) Some of the other topics 
 mentioned in 1 Cor. are again 
 referred to, especially the pun- 
 ishment of the incestuous of- 
 fender, in such a manner as to 
 show that no long interval had 
 elapsed since the first Epistle. 
 
 ^For the translation here, see 
 the reasons given in the note 
 on 1 Thess. i. 2. It is evident 
 here that St. Paul considers 
 himself alone the writer, since 
 Timotheus was not with him 
 during the danger in Asia ; 
 .and, moreover, he uses "I" fre- 
 quently, interchangeably with 
 "we" (see verse 23) ; and when 
 he includes others in the "we" 
 he specifies it, as in verse 19. 
 See, also, other proofs in the 
 note on vi. 11. 
 
 ^Compare Col. i. 24. 
 
 *This is the order given by 
 the MS. authorities. 
 
 ^Here we follow Griesbach's 
 
 51 
 
52 
 
 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 10 
 
 11 
 
 12 
 
 13 
 
 14 
 
 ferings, so you partake also of my comfort. For I would 
 have you know, brethren, concerning the tribulation which 
 befell me in the province of Asia,6 that I was exceedingly 
 pressed down by it beyond my strength to bear, so as to 
 despair even of life. Nay, by my own self I was already 
 doomed to death; that I might rely no more upon myself, 
 but upon God who raises the dead to life; who delivered 
 me from a death so grievous, and does yet deliver me; in 
 whom I have hope that He will still deliver me for the time 
 to come ; you also helping me by your supplications for me, 
 that thanksgivings may from many tongues be offered up on 
 my behalf, for the blessing gained to me by many prayers.^ 
 
 For this is my boast, the testimony of my 
 conscience, that I have dealt with the world, 
 and above all with you, in godly honesty and 
 singleness of mind,8 not in the strength of 
 carnal wisdom, but in the strength of God's 
 grace. For I write nothing else to you but what you read 
 openly,9 yea, and what you acknowledge inwardly, and I 
 hope that even to the end you will acknowledge,io as some 
 of youii have already acknowledged, that I am your boast, 
 even as you are mine, in the day of the Lord Jesus.12 
 
 Self-defence 
 against accu- 
 sation of dou- 
 ble-dealing. 
 
 text, on the authority of the 
 Alexandrian and other MSS., 
 and on grounds of context. 
 
 "It has been questioned 
 whether St. Paul here refers to 
 the Bphesian tumult of Acts 
 xix. ; and it is urged that he 
 was not then in danger of his 
 life. But had he been found by 
 the mob during the period of 
 their excitement, there can be 
 little doubt that he would have 
 been torn to pieces, or perhaps 
 thrown to wild beasts in the 
 Arena ; and it seems improb- 
 able that within so short a 
 period he should again have 
 been exposed to peril of his life 
 in the same place, and that 
 nothing should have been said 
 of it in the Acts. Some com- 
 mentators have held (and the 
 view has been ably advocated 
 by Dean Alford) that St. Paul 
 refers to a dangerous attack of 
 illness. With *^\k opinion we 
 so far agree that we believe St. 
 Paul to have been suffering 
 from bodily illness when he 
 wrote this Epistle. See the 
 preliminary remarks above. St. 
 Paul's statement here that he 
 
 was "self-doomed to death" cer- 
 tainly looks very like a refer- 
 ence to a very dangerous ill- 
 ness, in which he had despair- 
 ed of recovery. 
 
 'Literally, that from many 
 persons the gift given to me by 
 means of many may have 
 thanks returned for it on my 
 behalf. 
 
 «St. Paul here alludes to his 
 opponents, who accused him of 
 dishonesty and inconsistency in 
 his words and deeds. From 
 what follows, it seems that he 
 had been suspected of writing 
 privately to some individuals 
 in the church, in a different 
 strain from that of his public 
 letters to them. 
 
 ®The word properly means 
 you read aloud,, viz. when the 
 Epistles of St. Paul were pub- 
 licly read to the congregation. 
 Compare 1 Thess. v. 27. 
 
 i^There is a play upon the 
 words here, which it is difficult 
 in English to imitate. 
 
 "Compare chap. ii. 5, and 
 Rom. xi. 25. 
 
 "i. e. the day when the Lord 
 Jesus will come again. 
 
SECOND EPISTLE TO THE CORINTHIANS. 53 
 
 Reason for 
 the postpone- 
 ment of his 
 visit to Corinth. 
 
 And in this confidence it was my wish to 
 come firstis to you, that [afterwards] you 
 might have a second benefit; and to go by 
 you into Macedonia, and back again from 
 Macedonia to you, and by you to be for- 
 warded on my way to Judaea. Am I accused, then, of form- 
 ing this purpose in levity and caprice? or is my purpose 
 carnal, to please all, by saying at once both yea and nay?i4 
 Yet as God is faithful, my words to you are^^ no [deceitful] 
 mixture of yea and nay. For when the Son of God, Jesus 
 Christ, was proclaimed among you by us (by me, I say, and 
 Silvanus, and Timotheus), in Him was found no wavering 
 between yea and nay, but in Him was yea alone ; for all the 
 promises of God have in Him the yea [which seals their 
 truth] ; wherefore also through Him the Amen [which ac- 
 knowledges their fulfilment] is uttered to the praise of God 
 by our voice.i^ But God is He who keeps both us and you 
 steadfast to His anointed, and we also are anointedi7 by 
 Him. And He has set His seal upon us, and has given us 
 the Spirit to dwell in our hearts, as the earnestis of His 
 promises. But for myi9 own part, I call God to witness, as 
 my soul shall answer for it, that I gave up my purpose2o of 
 visiting Corinth because I wished to spare you. I speak not2i 
 
 1. 
 15 
 
 16 
 
 17 
 
 18 
 19 
 
 20 
 
 21 
 
 22 
 
 23 
 
 24 
 
 "i. e. before visiting Mace- 
 donia. 
 
 "This translation (the literal 
 English being, do I purpose my 
 purposes carnally, that both 
 yea, yea, and nay, nay, may be 
 [found"] with me?) appears to 
 give the full force, as much as 
 that of Chrysostom : "or must 
 I hold to the purposes which 1 
 have formed from fleshly fear, 
 lest I be accused of changing 
 my yea into nay?" which is ad- 
 vocated by Winer, but which 
 does not agree with the con- 
 text. 
 
 "We follow here Lachmann, 
 Tischendorf, and the best MSS, 
 
 i^In the present edition we 
 have adopted Lachmann's read- 
 ing. The Amen was that in 
 which the whole congregation 
 joined at the close of the 
 thanksgiving, as described in 1 
 Cor. xiv. 16. It should also be 
 remembered (as Canon Stanley 
 observes), that it is the He- 
 brew of "yea." 
 
 ^The commentators do not 
 seem to have remarked here 
 
 the verbal connection. [This 
 has been noticed by Prof. Stan- 
 ley, since the above was first 
 published.] The anointing 
 spoken of as bestowed on the 
 Apostles was that grace by 
 which they were qualified for 
 their office. The "we" and 
 "us" in verses 20, 21, and 22, 
 include Silvanus and Timo- 
 theus, as is expressly stated 
 verse 19. 
 
 i^Literally, the earnest money, 
 i. e. a small sum which was 
 paid in advance, as the ratifi- 
 cation of a bargain ; a custom 
 which still prevails in many 
 countries. The gift of the Holy 
 Spirit in this life is said by St. 
 Paul to be the earnest of their 
 future inheritance ; he repeats 
 the expression 2 Cor. v. 5, and 
 Eph. i. 14, and expresses the 
 same thing under a different 
 metaphor Rom. viii. 23. 
 
 i9The "I" here is emphatic. 
 
 20The A. V. "not yet" is a 
 mistake for "no longer." 
 
 =^^St. Paul adds this sentence 
 to soften what might seem the 
 
54 THE LIFE AND EPISTLES OF ST. PAUL, 
 i. 
 
 as though your faith was enslaved to my authority, but be- 
 cause I desire to help your joy; 22 for your faith ip stead- 
 . 1 fast. But I determined23 not again24 to visit you m grief; 
 
 2 for if I cause you grief, who is there to cause me joy, but 
 
 3 those whom I have grieved? And for this very reason I 
 wrote25 to you instead of coming, that I might not receive 
 grief from those who ought to give me joy; and I confide 
 
 4 in you all that my joy is yours. For I wrote to you out of 
 much affliction and anguish of heart,' with many tears ; not 
 to pain you, but that you might know the abundance of 
 my love. ^ 
 
 5 As concerns him26 who has caused the 
 
 pain, it is not me that he has pained, but Pardon of the 
 some of you; 27 [some, I say,] that I may p^rso'n°"^ 
 
 6 not press too harshly upon all. For the 
 
 offender28 himself, this punishment, which has been inflicted 
 on him by the sentence of the majority ,^9 is sufficient with- 
 
 7 out increasing it. On the contrary, you ought rather to 
 forgive and comfort him, lest he tuould be overwhelmed by 
 
 8 the excess of his sorrow. Wherefore I beseech you fully to 
 
 9 restore him to your love. For the very end which I sought 
 when I wrote before was to test you in this matter, and 
 
 10 learn whether you would be obedient in all things. But 
 whomsoever you forgive, I forgive also; for whatever^o I 
 have forgiven, I have forgiven on your account in the sight^i 
 
 magisterial tone of the preced- to say that not all the Corinthi- 
 
 ing, in which he had implied an Church had been included 
 
 his power to punish the Co- in his former censure, but only 
 
 rinthians. that part of it which had sup- 
 
 ^H. e. I desire not to cause ported the offender ; and there- 
 
 you sorrow, but to promote fore the pain which the offender 
 
 your joy. had drawn down on the Church 
 
 23This can scarcely mean for was not inflicted on the whole 
 
 my own sake, as Billroth and Church, but only on that err- 
 
 others propose to translate it. ing part of it. 
 
 2*This alludes to the inter- ^The expression is used else- 
 mediate visit which St. Paul where for a definite offending 
 paid to Corinth. individual. Compare Acts xxii. 
 
 "^H. e. the First Ep. Cor. 22, and 1 Cor. v. 5. It is not 
 
 ^^Literally, "if any man has adequately represented by the 
 caused pain;" a milder expres- English "such a man." 
 sion, which would not in Eng- ''•Not "many" (A. V.) ; but 
 lish bear so definite a meaning the majority. See, for the pun- 
 as it does in the Greek. ishment, 1 Cor. v. 4. 
 
 ^Such is the meaning ac- ^oThe best MSS. have the 
 
 cording to the punctuation we neuter, not the masculine, 
 
 adopt. For the sense of one ^i^ompare Proverbs viii. 30 
 
 phrase, see chap. i. 14, and (LXX.). The expression is 
 
 Rom. xi. 25. With regard to used somewhat differently in 
 
 the sentiment, St. Paul intends iv. 6. 
 
SECOND EPISTLE TO THE CORINTHIANS. 55 
 
 ii. 
 of Christ, that we32 may not be overreached by Satan; for 11 
 we are not ignorant of his devices. 
 
 When I had come to Troas to publish the 12 
 feaving°Tr^oas. Glad-tidings of Christ, and a door was open- 
 ed to me in the Lortl, I had no rest in my 13 
 spirit because I found not Titus my brother; so that I 
 parted from them,33 and came from thence into Macedonia. 
 But thanks be to God, who leads me on from place to place 14 
 in the train of his triumph, to celebrate his victory over the 
 enemies of Christ; 34 and by me sends forth the knowledge 
 of Him, a steam of fragrant incense, throughout the world. 
 For Christ's is the fragrancess which I offer up to God, 15 
 whether among those in the way of salvation,36 or among 
 those in the way of perdition ; but to these it is an odor of 16 
 death, to those of life.37 
 
 Defence of the . ^^\ ^^^ ^°^^ ^^^^^ ^^^ ^^^^ ™^ ^"^" 
 manner in ciency] who, then, is sufficient for these 
 
 which he dis- things? For I seek not profit (like most) 38 17 
 
 apJsfoHc^offlce ^^ '^**^°^ *^^ ^'^^^ ^^ ^°^ *« S^le,39 but I 
 and its glory ' speak from a single heart, from the corn- 
 contrasted with mand of God, as in God's presence, and in 
 MosafJ dAs- fellowship with Christ. Will you say that I iii.l 
 pensation. am again, beginning to commend myself? 
 
 32The we of this verse ap- Some of the conquered enemies 
 
 pears to include the readers, were put to death when the 
 
 judging from the change ot procession reached the Capitol ; 
 
 person before and after. They to them the smell of the In- 
 
 would all be "overreached by cense was "an odor of death 
 
 Satan" if he robbed them of a unto death;" to the rest who 
 
 brother. were spared, "an odor of life 
 
 *>Namely, from the Christians unto life." The metaphor ap- 
 
 0/ Troas. pears to have been a favorite 
 
 3*The verb here used (which one with St. Paul ; it occurs 
 
 is mistranslated in A. V.) again Col. ii. 15. 
 means to lead a man as captive ^sLitgi-aUy^ Christ's fragrance 
 
 in a triumphal procession; the am I, unto God. 
 full phrase means to lead cap- seNot "who are saved" (A. 
 
 tive in a trium2)h over the ene^ V.). See note on 1 Cor. i. 18. 
 mies of Christ. The metaphor "Literally, to these it is an 
 
 is taken from the triumphal odor of death, ending in death; 
 
 procession of a victorious gen- to those an odor of life, end- 
 
 eral. God is celebrating His ing in life. 
 
 triumph over His enemies ; St. asThe mistranslation "many" 
 
 Paul (who had been So great an (A. V.) materially alters the 
 
 opponent of the Gospel) is a sense. He evidently alludes to 
 
 captive following in the train his antagonists at Corinth ; see 
 
 of the triumphal procession, xi. 13. 
 
 yet (at the same time, by a ^oLiterally, to sell ty retail, 
 
 characteristic change of meta- including a notion of fraud in 
 
 phor) an incense-bearer, scat- the selling. Compare the simi- 
 
 tering incense (which was al- lar imputations against his 
 
 ways done on these occasions) Judaizing adversaries in 1 
 
 as the procession moves on. Thess. ii. 3. 
 
56 THE LIFE AND EPISTLES OF ST. PAUL. 
 iii. 
 
 Or think you that I need letters of commendation (like some 
 
 2 other men) either to you, or from you? Nay, ye are your- 
 selves my letter of commendation, a letter written on'*" my 
 
 3 heart, known and read^i by all men; a letter^s coming 
 manifestly from Christ, and committed to my charge; writ- 
 ten not with ink, -but with the Spirit of the living God; not 
 upon tablets of stone,43 but upon the fleshly tablets of the 
 
 4 heart. But through Christ have I this confidence'** before 
 
 5 God; not thinking myself sufficient to gain wisdom by my 
 own reasonings,45 as if it came from myself, but drawing my 
 
 6 sufficiency from God. For He it is who has made me suffice 
 for the ministration of a new covenant, a covenant not of let- 
 ter, but of spirit ; for the letter kills,46 but the spirit makes 
 
 7 the dead to live. Yet if a glory was shed upon the ministra- 
 tion of the law of death (a law written in letters, and graven 
 upon stones), 47 so that the sons of Israel could not fix their 
 eyes on the face of Moses, for the glory of his countenance, 
 
 8 although its brightness was soon to fade;*^ how far more 
 
 9 glorious must the ministration of the spirit be ! For if the 
 ministration of doom had glory, far more must the minis- 
 
 10 tration of righteousness abound in glory.*^ Yea, that which 
 then was glorious has no glory now, because ofso the sur- 
 
 11 passing glory wherewith it is compared. For if a glory 
 shone upon that which was doomed to pass aw^y, much more 
 
 12 doth glory rest^i upon that which remains forever. There- 
 fore, having this hope, I speak and act without disguise; 
 
 13 and not like Moses, who spread a veil over his face, that52 
 the sons of Israel might not see the end of that fading 
 
 *°It is possible that in using upon stones, was horn in glory. 
 
 the plural here St. Paul meani **See note on 1 Cor. ii. 6. 
 
 to include Timotheus ; yet as *9The whole of this contrast 
 
 this supposition does not agree between the glory of the new 
 
 well with the context, it seems and the old dispensations ap- 
 
 better to suppose it used merely pears to confirm the hypothesis 
 
 to suit the plural form of the that St. Paul's chief antago- 
 
 pronoun. nists at Corinth were of the 
 
 *^The paronomasia cannot Judaizing party, 
 
 well be here imitated in Eng- 5"Literally, for that which 
 
 lish. Compare i. 14. has been glorified in this par- 
 
 *2Literally, being manifestly ticular has not been glorified, 
 
 shoxvn to be a letter of Christ because of the glory which sur- 
 
 conveyed by my ministration. passes it. ' 
 
 *3 Like the law of Moses. 5i"Rest upon — Shine upon" 
 
 ^*Viz. of his sufficiency. Com- The prepositions in the original 
 
 pare ii. 16 ; iii. 5.. 6, give this contrast. 
 
 "Literally, to reach any con- ^^See Exod. xxxiv. 35. St. 
 
 elusion by my own reason. Paul here (as usual) blends the 
 
 "For the meaning, compare allegorical with the historical 
 
 Rom. vii. 9-11. view of the passage referred to 
 
 *^Literally, if the ministra- in the Old Testament. 
 tion of death in letters, graven 
 
SECOND EPISTLE TO THE CORINTHIANS. 57 
 
 iii. 
 
 brightness. But their minds were blinded; yea, to this day, 14 
 when they read in their synagogues^s the ancient covenant, 
 the same veil rests thereon, nor*"'* can they see beyond it that 
 the law is done away in Christ; but even now, when Moses 15 
 is read in their hearing, a veiP^ lies upon their heart. But 16 
 when their heart turns to the Lord, the veil is rent away.sa 
 Now the Lord is the Spirit; and where the Spirit of the 17 
 Lord abides, there bondage gives place to freedom; and we 18 
 nil, while with face unveiled we behold in a mirror the glory 
 of the Lord, are ourselves transformed continually57 into the 
 same likeness; and the glory which shines upon us^s is re- 
 flected by us, even as it proceeds from the Lord, the Spirit. 
 
 Therefore having this ministration,59 I discharge it with iv. 1 
 no faint-hearted fears, remembering the mercy which I^o re- 
 ceived. I have renounced the secret dealings of shame, I 2 
 walk not in the paths of cunning, Isi adulterate not the 
 word of God; but openly setting forth the truth, as in the 
 sight of God, I commend myself to the conscience of all men. 
 But if there be still a veiies which hides my Glad-tidings 3 
 from some who hear me, it is among those^s who are in the 
 way of perdition; whose unbelieving minds the God of this 4 
 world64 has blinded, and shut out the glorious light of the 
 Glad-tidings of Christ who is the image of God. For I pro- 5 
 claim not myself, but Christ Jesus as Lord and Master,65 
 
 "In their synagogues is im- ss-'prom glory" indicates the 
 
 plied in the term used here. origin of this transformation. 
 
 Compare Acts xv. 21. viz. the glory shining on us; 
 
 "We take the phrase abso- "To glory," the effect ; viz. the 
 
 lutely ; literally it being not reflection of that glory by us. 
 
 unveiled [i. e. not revealed to For the metaphor, compare 1 
 
 them] that it [the ancient cove- Cor. xiii. 12, and note. We ob- 
 
 nant] is done axoay in Christ. serve in both passages that 
 
 "Done away" is predicated, not even the representation of di- 
 
 of the veil, but of the old cove- vine truth given us by Chris- 
 
 nant. Compare the preceding tianity is only a reflection of 
 
 verse and verses 7 and 11. the reality. 
 
 ^sperhaps there may be here ^^Viz. "the ministration of the 
 
 an allusion to the Tallith, which Spirit." (iii. 8.) 
 
 (if we may assume this prac- ^Viz. in his conversion from 
 
 tice to be as old as the apos- a state of Jewish unbelief, 
 
 tolic age) was worn in the syn- ^^St. Paul plainly intimates 
 
 agogue by every worshipper, here (as he openly states xi. 
 
 and was literally a veil hanging 17) that some other teachers 
 
 down over the breast. Compare were liable to these charges, 
 
 the note on 1 Cor. xi. 4. See also ii. 17, and the note. 
 
 i^^Alluding to Exod. xxxiv. 34, ^In the participle used here, 
 
 where it is said, "When Moses there is a reference to the pre- 
 
 went in before the Lord, he rent ceding word "veil." 
 
 away the veil." The most nat- ^Compare ii. 15, 16, 
 
 ural subject of the verb "turn" «*See note on 1 Cor. 1. 20. 
 
 is "heart." *5"Lord" is the correlative of 
 
 "The tense is present. "slave" here ; compare Eph. 
 
 Vi. 5. 
 
58 
 
 THE LIFE AND EPISTLES OP ST. PAUL. 
 
 11 
 
 In sickness and 
 in danger his 
 strength is from 
 the power o! 
 Christ, and the 
 hope of eternal 
 life. 
 
 12, 
 
 6 and myself your bondsman for the sake of Jesus. For God, 
 who called forth light out of darkness, has caused His light 
 to shine in my heart, that [upon others also] might shine 
 forth the knowledge of His glory manifested in the face of 
 Jesus Christ.66 
 
 7 But this treasure is lodged in a body of 
 fragile clay,87 that so the surpassing might 
 [which accomplishes the work] should be 
 
 8 God's, and not mj own. I am hard pressed, 
 yet not crushed ; perplexed, yet not despair- 
 
 9 ing; persecuted, yet not forsaken; struck 
 LO down, yet not destroyed.^s In my body I 
 
 bear about continually the dying of Jesus,69 that in my body 
 the life also of Jesus might be shown forth. For I, in the 
 midst of life, am daily given over to death for the sake of 
 Jesus, that in my dying flesh the life whereby Jesus con- 
 quered death^o might show forth its power. 
 13 So, then, death working in me works life^i in you. Yet 
 having the same spirit of faith whereof it is written "I be- 
 lieved, and therefore did I speak, '"^2 i also believe, and 
 therefore speak. For I know that He who raised the Lord 
 Jesus from the dead shall raise me also by Jesus, and shall 
 call me into His presence together with you; for all [my 
 sufferings] are on your behalf, that the mercy which has 
 abounded above them all might call forth your thankfulness; 
 that so the fullness of praise might be poured forth to God, 
 not by myself alone, but multiplied by many VGices.73 
 
 14 
 
 15 
 
 ^For the meaning of "shine 
 forth," compare verse 4. 
 
 ^The whole of this passage, 
 from this point to chap. v. 10, 
 shows (as we have before ob- 
 served) that St. Paul was suf- 
 fering from bodily illness when 
 he wrote. See also chap. xii. 
 7-9. 
 
 ^^Observe the force of the 
 present tense of all these parti- 
 ciples, implying that the state 
 of things described was con- 
 stantly going on. 
 
 •'^"Lord" is not found in the 
 best MSS. The word translated 
 "dying" here (as Prof. Stanley 
 observes) is properly the dead- 
 ness of a corpse ; as though St. 
 Paul would say, "my hody is 
 no better than a corpse; yet a 
 corpse which shares the life- 
 giving power of Christ's resur- 
 rection." 
 
 '^Literally, the life, as well 
 as the death, of Jesus. 
 
 ''iLiterally, while earth works 
 in me, life works in you. I. e. 
 the mortal peril to which St. 
 Paul exposed himself was the 
 instrument of bringing spiritual 
 life to his converts. 
 
 "Ps. cxvi. 10 (LXX.). 
 
 "The literal translation would 
 be, that the favor xohich has 
 abounded might, through the 
 thanksgiving of the greater 
 number, overflow to the praise 
 of God. This takes the prepo- 
 sition as governing "thanksgiv- 
 ing" and the verb as intransi- 
 tive ; and it must be remem- 
 bered that this verb is used 
 twenty-six times by St. Paul, 
 and only three times transitive- 
 ly. If, however, we make it 
 transitive here, the sense will 
 be, might by means of the 
 greater number cause the 
 
SECOND EPISTLE TO THE CORINTHIANS. 59 
 
 iv. 
 Wherefore I faint not; but though my outward man decays, 16 
 yet my inward man is renewed from day to day. For my light 17 
 afflictions, which last but for a moment, work for me a weight 
 of glory, immeasurable and eternal. Meanwhile I look not to 18 
 things seen, but to things unseen: for the things that are 
 seen pass away; but the things that are unseen endure for- 
 ever. Yea, I know that if the tent^* which is my earthly v. 1 
 house be destroyed, I have a mansion built by God, a house 
 not made with hands, eternal, in the heavens. And herein I 2 
 groan with earnest longings, desiring to cover75 my earthly 
 raiment with the robes of my heavenly mansion. (If, in- 3 
 deed, I shall be found^s still clad in my fleshly garment.) 
 For we who are dwelling in the tent groan and are burdened ; 4 
 not desiring to put off our [earthly] clothing, but to put over 
 it [our heavenly] raiment, that this our dying nature might 
 be swallowed up by life. And He who has prepared me for 5 
 this very end is God, who has given me the Spirit as the ear- 
 nest of my hope. Therefore, I am ever of good courage, 6 
 knowing that while my home is in the body, I am in banish- 
 ment from the Lord; (for I walk by faith, not by sight.) 7 
 Yea, my heart fails me not, but I would gladly suffer ban- 8 
 ishment from the body, and have my home with Christ.77 
 Therefore I strive earnestly that, whether in banishment or 9 
 at home, I may be pleasing in His sight. For we must all be 10 
 
 thanks (jiving to overflow^ &c.; by death. The metaphor of 
 
 which does not materially alter "nakedness" as combined with 
 
 the sense. Compare the simi- "tent" seems suggested by the 
 
 lar sentiment at chap. i. 11. oriental practice of striking 
 
 ^*The shifting tent is here op- the tent very early in the mom- 
 posed to enduring mansion; the ing, often before the travellers 
 vile body of flesh and blood, to are dressed. So we read in 
 the spiritual body of the glori- M'Cheyne's account of his jour- 
 fied saint. • ney through the desert, "When 
 
 "There is much force in morning began to dawn, our 
 
 "clothe upon" as distinguished tents were taken down. Often 
 
 from "clothe." we have found ourselves shel- 
 
 '«Literally, "•// indeed I shall terless before being fully dress- 
 
 he found clad, and not stripped ed." (Life of M'Cheyne, p. 92.) 
 
 of my clothing;" i. e. "If, at It should be observed that the 
 
 the I.ord's coming, I shall be original denotes simply dressed, 
 
 found still living in the flesh." clad, the antithesis to naked. 
 
 We know from other passages Prof. Stanley's translation, "in 
 
 that it was a matter of uncer- the hope that after having put 
 
 tainty with St. Paul whether he on our heavenly garment we 
 
 should survive to behold the shall be found not naked, but 
 
 second coming of Christ or not. clothed," involves a paralog- 
 
 Compare 1 Thess. iv. 15, and ism, being tantamount to say- 
 
 1 Cor. XV. 51. So, in the next ing, "in the hope that after 
 
 verse, he expresses his desire having clothed ourselves we 
 
 that his fleshly body should be shall be found to have clothed 
 
 transformed into a spiritual ourselves." 
 body, without being "unclad" "Literally, the Lord. 
 
60 
 
 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 11 
 
 12 
 
 13 
 14 
 
 15 
 
 16 
 
 17 
 
 18 
 
 19 
 
 His earnestness 
 springs from a 
 sense of his re- 
 sponsibility to 
 Christ, whose 
 commission he 
 bears, and by 
 union with 
 whom his whole 
 nature has been 
 changed. 
 
 For if I be 
 
 made manifestos without disguise before the judgment-seat 
 of Christ, that each may receive according to that which he 
 has (lone in the body, either good or evil. 
 
 Knowing therefore the fearfulness of the 
 Lord's judgment, though I seek to win 
 men,79 yet my uprightness is manifest in 
 the sight of God; and I hope also that it is 
 manifested by the witness of your con- 
 sciences. I write not thus to repeat my own 
 commendation,8o but that I may furnish you 
 with a ground of boasting on my behalf, that 
 you may have an answer for those whose 
 boasting is in the outward matters of sight, 
 not in the inward possessions of the heart. 
 mad,8i it is for God's cause; if sober, it is for yours. For 
 the love of Christ constrains me, because I thus have 
 judged,82 that if one died for all, then all died [in Him];83 
 and that He died for all, that the living might live no longer 
 to themselves, but to Him, who, for their sakes, died and 
 rose again.84 
 
 185 therefore, from henceforth, view no man carnally; yea, 
 though once my view of Christ was carnal,86 yet now it is no 
 longer carnal. Whosoever, then, is in Christ, is a new cre- 
 ation ; his old being, has passed away, and behold, all has 
 become new. But all comes from God, for He it is who 
 reconciled me to Himself by Jesus Christ, and charged me 
 Avith the ministry of reconciliation ; f or87 God was in Christ 
 reconciling the world to Himself, reckoning their sins no 
 
 ■'sThe translation in the Au- 
 thorized Version is incorrect. 
 
 "^^He was accused by the 
 Judaizers of "trying to win 
 men," and "trying to please 
 men." See Gal. i. 10, and the 
 note. 
 
 *oThis alludes to the accusa- 
 tion of vanity brought against 
 him by his antagonists ; com- 
 pare iii. 1. 
 
 81]. e. if I exalt myself (his 
 opponents called him beside 
 himself with vanity), it is for 
 God's cause; if I humMe my- 
 self, it is for your sakes. 
 
 s^Or perhaps "I thus judged, 
 viz. at the time of my conver- 
 sion ;" if we suppose the aorist 
 used in its strict sense. 
 
 «3The original cannot mean 
 all were dead (A. V.), but all 
 
 died. The death of all for 
 whom He died, was virtually 
 involved in His death. 
 
 ■^The best commentary on the 
 14th and 15th verses is Gal. 
 li. 20. 
 
 85The pronoun is emphatic. 
 
 s^We agree with Billroth, 
 Neander, and De Wette, that 
 this cannot refer to any actual 
 knowledge which St. Paul had 
 of our Lord, when upon earth; 
 it would probably have been 
 "Jesus" had that been meant; 
 moreover, the preceding phrase 
 does not refer to personal 
 knoweldge, but to a carnal esti- 
 mate. St. Paul's view of Christ 
 was carnal when he looked (like 
 other Jews) for a Messiah who 
 should be an earthly conqueror. 
 
 «7"To wit that," "because 
 that," pleonastic. 
 
SECOND EPISTLE TO THE CORINTHIANS. 61 
 
 V. 
 
 more against them, and having ordained me to speak the 
 
 word of reconciliation. Therefore I am an ambassador for 20 
 
 Christ, as though God exhorted you 'by my voice ; in Christ 's 
 
 stead I beseech you, be ye reconciled to God. For Him who 21 
 
 knew no sin God struck with the doom of sinss on our behalf; 
 
 that we might be changed into the righeousness of God in 
 
 Christ. Moreover, as workings^ together with Him, I also vi. 1 
 
 exhort you, that the grace which you have received from God 
 
 be not in vain. For He saith: **7 have heard thee in an 2 
 
 acceptable time, and in the day of salvation have I succored 
 
 thee. ' '90 Behold, now is the acceptable time ; behold, now is 
 
 the day of salvation. 
 
 For I take heed to give no cause of stum- 3 
 
 Vindication of bling, lest blame should be cast on the min- 
 
 the faithfulness jstration wherein I serve; but in all things 4 
 
 had discharged ^ commend myself 9i as one who ministers to 
 
 his duty, and God's service; in steadfast endurance, in 
 
 appeal to the aflaictions, in necessities, in straitness of dis- 
 affection of his , . ' . . . ' . ... 
 converts. tress, m stripes, m imprisonments, in tu- 5 
 
 mults, in labors, in sleepless watchings, in 
 hunger and thirst; in purity, in knowledge, in long-suffer- 6 
 ing, in kindness, in [the gifts of] the Holy Spirit, in love un- 
 feigned; speaking the word of truth, working with the 7 
 power of God, fighting with the weapons of righteousness, 
 both for attack and for defence; through good report and 
 evil, through honor and through infamy; counted as a de- 8 
 ceiver, yet being true; as unknown [by men], yet acknowl- 9 
 edged92 [by God]; as ever dying, yet behold I live; as 
 chastened by suffering, yet not destroyed ; as sorrowful, yet 10 
 ever filled with joy; as poor, yet making many rich ; as hav- 
 ing nothing, yet possessing all things. 
 
 Corinthians, myss mouth has opened itself to you freely, — 11 
 my heart is enlarged toward you. You find no narrowness 12 
 in my love, but the narrowness is in your own. I pray you 13 
 therefore in return for my affection (I speak as to my chil- 
 dren), let your hearts be opened in like manner. 
 
 88The word "sin" is used, for 1 ; as though he said, 7 com- 
 
 the sake of parallelism with the mend myself, not by wordj but 
 
 "righteousness" which follows. by deed. [The stress is not on 
 
 God made Christ "Sin" that we "myself" here, as in the former 
 
 might be made "Righteous- case. The order of the word 
 
 ness." shows this. — h.] 
 
 8»See note on 1 Cor. iii. 9. I ^^For the meaning, see 1 Cor. 
 
 also exhort refers to the pre- xiii. 12. 
 
 ceding, as though God exhorted ^^Observe, as a confirmation 
 
 you. of previous remarks as to St. 
 
 "ois. xlix. 8 (LXX.). Paul's use of the singular and 
 
 o^An illusion apparently to plural pronouns, verses, 11, 13 ; 
 
 the "commend myself" and the also vii. 2, 3, 4. 
 "commendatory letters" of iii. 
 
62 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 VI. 
 
 14 
 
 15 
 
 16 
 
 17 
 
 18 
 
 Exhortation to 
 the Anti-Juda- 
 izing party 
 ('"the spirit- 
 ual") to shun 
 all fellowship 
 •with heathen 
 vice. 
 
 Cease to yoke yourselves unequally in ill- 
 matched intercourse with unbelievers; for 
 what fellowship has righteousness with un- 
 righteousness? what communion has light 
 with darkness? what concord has Christ with 
 Belial? what partnership has a believer with 
 an unbeliever? what agreement has the tem- 
 ple of God with idols? For ye are your- 
 selves a temple of the living God, as God said : ' ' / will dwell 
 in them, and walk in them, and I will he their God, and they 
 shall be my people. "^^ Wherefore, "Come out from among 
 them and be ye separate, saith the Lord, and touch not the 
 unclean thing, and I will receive you."^^ And *'/ will be 
 unto you a father, and you shall be my sons and daughters, 
 saith the Lord Almighty. "^^ Having therefore these prom- 
 ises, my beloved, let us cleanse ourselves from every defile- 
 ment, either of flesh or spirit, and perfect our holiness, in 
 the fear of God. 
 
 97Give me a favorable hearing. I have 
 wronged no man, I have ruined^s no man, I fhe* tidings" just 
 have defrauded no man; I say not this to brought by 
 condemn you [as though I had myself been Titus from 
 wronged by you], for I have said before °"° ' 
 that I have you in my heart, to live and die with you. Great 
 is my freedom towards you, great is my boasting of you ; I 
 
 8*Levit. xxvi. 11, 12 (accord- 
 ing to LXX., with slight varia- 
 tions). 
 
 "^Isaiah lii. 11 (according to 
 LXX., with alterations) ; the 
 words "I will receive you" not 
 being either in the LXX. or the 
 Hebrew there, though found in 
 Ezek. XX. 34. 
 
 ^''This passage is not to be 
 found exactly in the Old Testa- 
 ment, although 2 Sam. vii. 14, 
 and Jer, xxxi. 9, and xxxii. 38, 
 contain the substance of it. 
 St. Paul, as usual, quotes from 
 memory. 
 
 »^It is not impossible that the 
 preceding part of the Epistle 
 may have been written, as 
 Wieseler supposes, before the 
 coming of Titus. But the open- 
 ing words of this section are ob- 
 viously connected with verses 
 12, 13, of the preceding chap- 
 ter. The section from vi. 14 to 
 vii. 1 is entirely unconnected 
 
 with what precedes and fol- 
 lows it. 
 
 **St. Paul appears frequently 
 to use the original word in this 
 sense (compare 1 Cor. iii. 17), 
 and not in the ordinary mean- 
 ing of corrupt. We may re- 
 mark here, that there is no need 
 to suppose these aorists used 
 aoristJcally (as they would be 
 in classical Greek),, since St. 
 Paul constantly used the aorist 
 for the perfect. Even those 
 commentators who are m^ost 
 anxious to force upon the Hel- 
 lenistic of the New Testament 
 the nice obnervance of this 
 classical distinction, are obliged 
 sometimes to give up their con- 
 sistency and translate the 
 aorist as perfect. In fact, the 
 aorist is continually joined with 
 "now" (e. g. Matt. xxvi. 65; 
 John xiii. 31 ; Rom. xi. 31 ; 
 Eph. iii. 5), which is of course 
 decisive. It is not wonderful 
 that there should be this ambi- 
 
SECOND EPISTLE TO THE COETNTHIANS. 63 
 
 vii. 
 am filled with the comfort which you have caused me ; I have 
 more than an overweigth of joy for all the affliction which 
 has befallen me. When first 1 came into Macedonia my flesh 5 
 had no rest, but I was troubled on every side; without were 
 fightings, within were fears. But God, who comforts them 6 
 that are cast down, comforted me by the coming of Titus; 
 and not 'by his coming only, but by the comfort which he felt 7 
 on your account, and the tidings which he brought of your 
 longing for my love, your mourning for my reproof, your 
 zeal for my cause; so that my sorrow has been turned into 
 joy. For though I grieved you in my letter,99 I do not regret 8 
 it; but though I did regret it (for I see that grief was 
 caused you by that letter, though but for a season), I now 9 
 rejoice; not because you were grieved, but because your 
 grief led you to repentance ;i for the grief I caused you was 
 a godly sorrow; so that I might nowise harm you [even 
 when I grieved you]. For the work of godly sorrow is re- 10 
 pentance not to be repented of, leading to salvation; but the 
 work of worldly sorrow is death. Consider what was wrought 11 
 among yourselves when you were grieved with a godly sor- 
 row; what earnestness it wrought in you, what eagerness to 
 clear yourselves from blame, what indignation,2 what fear,3 
 what longing,* what zealjf* what punishment of wrong. You 
 have cleared yourselves altogether from every stain of guilt 
 in this matter. Know, therefore, that although I wrote to 12 
 [rebuke] you, it was not so much to punish the wrong-doer, 
 nor to avenge him<5 who suffered the wrong, but that my ear- 
 nest zeal for you in the sight of God might be manifest to 
 yourselves.7 
 
 guity in the Hellenistic use of *Longing for restoration to 
 
 Greek tenses, considering that St. Paul's approval and love, 
 
 in Latin the same tense has to ^Zeal on behalf of right, and 
 
 serve the purpose both of aorist against wrong, 
 
 and perfect. See note on Rom. ^Viz. the father of the offend- 
 
 v. 5. [See note on Gal. ii. 10. er. We need not be perplexed 
 
 This grammatical question is at his wife's forming another 
 
 discussed in the Camhridge connection during his lifetime. 
 
 Journal of Classical and Sacred when we consider the great 
 
 Philolofiy. — h] laxity of the law of divorce 
 
 ^^Viz. 1 Cor., unless we aaopt among the Greeks and Romans, 
 
 the hypothesis that another let- ''If we adopt the other read- 
 
 ter had been written in the in- ing (which transposes "you" 
 
 terval. and "us"), it will give the 
 
 iThe text of the whole pas- sense, that your zeal for me 
 
 sage, here adopted, is the same might te manifested to your- 
 
 as that of Prof. Stanley, but selves; which might be perhaps 
 
 punctuated differently. another (though an obscure) 
 
 ^Indignation against the of- way of saying, m or(Zer to brin^ 
 
 fender. out your zeal for me, so that 
 
 "Pear of the wrath of God. you might all perceive how the 
 
 majority felt for mc. 
 
64 THE LIFE AND EPISTLES OF ST. PAUL, 
 vii. 
 
 13 This, therefore, is the ground of my comfort; buts be- 
 sides my consolation on your account, I was beyond measure 
 rejoiced by the joy of Titus, because his spirit has been 
 
 14 refreshed by you all. For whatever boast of you I may have 
 made to him, I have not been put to shame. But as all I 
 ever said to you was spoken in truth, so also my boasting of 
 
 15 you to Titus has been proved a truth. And his heart is more 
 than ever drawn towards you, while he calls to mind the 
 obedience of you all, and the fear and tremblings wherewith 
 
 16 you received him. I rejoice that in all things you give me 
 ground for eourage.io 
 
 viii. 1 I desire, brethren, to make known to you 
 
 the manifestation of God's grace, which has and^d?r^ect£ns 
 been given inn the churches of Macedonia, concerning 
 
 2 For in the heavy trial which has proved their for the poor 
 steadfastness, the fulness of their joy has JeruSrem.a''' 
 overflowed, out of the depth of their pov- 
 
 3 erty, in the richness of their liberality.12 They have given 
 (I bear them witness) not only according to their means, but 
 
 4 beyond their means, and that of their own free will ; for they 
 besought me with much entreaty that they might bear their 
 
 5 parti3 in the grace of ministering to the saints. And far 
 beyond my hope, they gave their very selves to the Lord 
 
 6 first, and to me also, by the will of God. So that I have de- 
 sired Titus [to revisit you], that as he caused you to begin 
 this work before, so he may lead you to finish it, that this 
 
 7 grace may not be wanting^* in you; but that, as you abound 
 in all gifts, in faith and utterance, and knowledge, and ear- 
 nest zeal, and in the love which joinsi^ your hearts with 
 
 8 mine, so you may abound in this grace also. I say not this 
 by way of command; but by the zeal of others I would 
 
 9 prove the reality of your love. For you know the grace of 
 
 8The reading of the best MSS. "The original here cannot 
 
 gives this order, mean "bestowed on" (A. V.). 
 
 »For the meaning of this ^^See note on 2 Cor. ix. 11. 
 
 phrase, see 1 Cor. ii. 3, i^The omission here is re- 
 
 lOThe great importance at- quired by the best MSS. 
 tached by St. Paul to this col- "Literally, this grace as well 
 
 lection, as manifested in the as other graces. 
 present section of this Epistle, ^^It we follow the Received 
 
 may be explained not merely by Text, this is, literally, the love 
 
 his desire to fulfil his share of which springs from you and 
 
 the agreement mentioned, Gal. dwells in me; if with Lach- 
 
 ii. 10, but also by his hope that mann's text we transpose the 
 
 such a practical proof of his pronouns, it will be, the love 
 
 love would reconcile the Juda- which I have awakened in your 
 
 Izing Christians at Jerusalem hearts. [Lachmann's second 
 
 to himself and his Gentile con- rdition returns to the Received 
 
 verts. See the conclusion of Text. — H.] 
 our preceding chapter. 
 
SECOND EPISTLE TO THE COKINTHIANS. 65 
 
 our Lord Jesus Christ, how, though He was rich, yet for our 
 sakes He became poor, that you, by His poverty, might be 
 made rich. And I give you my advice in this matter; for it 
 becomes you to do thus, inasmuch as you began not only the 
 contribution, but the purpose of making it, before others,i6 
 in the year which is passed. Now, therefore, fulfil your 
 purpose by your deeds, that as you then showed your readi- 
 ness of will, so now you may finish the work, according to 
 your means. For if there be a willing mind, thei^ gift is ac- 
 ceptable when measured by the giver's power, and needs not 
 to go beyond. Nor [is this collection made] that others may 
 be eased, and you distressed, but to make your burdens equal, 
 that as now your abundance supplies their need, your own 
 need may [at another time] be relieved in equal measure by 
 their abundance, as it is written, — ^'Re that gathered much 
 had nothing over ; and he that gathered little had no lacTc."^^ 
 But thanks be to God, by whose gift the heart of Titus has 
 the same zeal as my own on your behalf ; for he not only has 
 consented to my desire, but is himself very zealous in the 
 matter, and departs^^ to you of his own accord. And I have 
 sent as his companion the brother who is with him, whose 
 praise in publishing the Glad-tidings2o is spread throughout 
 all the churches; who has moreover been chosen by the 
 churches [of Macedonia] to accompany me in my journey 
 (when I bear this gift, which I have undertaken to ad- 
 minister) ; that the Lord might be glorified, and that2i I 
 might undertake the task with more good will. For I guard 
 
 ""Began "before;" viz. be- books), but never once in the 
 
 fore the Macedonian churches. supposed sense. Who the dep- 
 
 The meaning is that the Co- uty here mentioned was we 
 
 rinthians had been the first not have no means of ascertaining, 
 
 only to make the collection, but Probably, however, he was 
 
 to propose it. either Luke (Acts xx. 6), or one 
 
 "Literally, it is acceptable of those, not Macedonians (ix. 
 
 according to that which it pos- 4), mentioned Acts xx. 4; and 
 
 sesses, not that which it pos- possibly may have been Trophi- 
 
 not. mus. See Acts xxi. 29. "We 
 
 ^^Exodus xvi. 18, quoted ac- may notice the coincidence be- 
 
 cording to LXX. The subject tween the phrase here and in 
 
 is the gathering of the manna. Acts xix. 29. 
 
 i^The tense in the original is ^i^jje reading of the best 
 
 past, because the act is looked MSS. gives the sense as follows, 
 
 upon, according to the classical — to promote my willingness of 
 
 idiom, from the position of the mind, i. e. to render me more 
 
 reader. willing to undertake the admin- 
 
 ^''The word here cannot refer, istration of the alms, which St. 
 
 as some have imagined, to a Paul would have been unwill- 
 
 loritten Gospel; it is of con- ing to do without coadjutors 
 
 stant occurrence in the New elected by the contributors, lest 
 
 Testament (occurring sixty he should incur unworthy sus- 
 
 times in St. Paul's writings, picions, 
 and sixteen times in the other 
 
66 THE LIFE AND EPISTLES OF ST. PAUL. 
 iii. 
 
 myself against all suspicion which might -be cast upon mc in 
 my administration of this bounty with which I am charged; 
 
 21 being '* provident of good report, not only "in the si(fht of 
 
 22 the Lord, ' ' but also ' * t?j the sight of men. ' '22 The brother-s 
 whom I have sent likewise with them is one whom I have put 
 to the proof in many trials, and found always zwilous in the 
 work, but who is now yet more zealous from the full trust 
 
 23 which ho has in you. Concerning Titus, then (on the one 
 hand), he is partner of my lot, and fellow-laborer with me 
 for your good; concerning our brethren (on the other 
 hand), they are ambassadors of the churches — a manifesta- 
 
 24 tion of the glory of Christ. Show them, therefore, the proof 
 of your love, ami justify my boasting on your behalf, in the 
 
 ic.l sight of the churches.-* For of your ministration to the 
 saints [at Jerusalem] it is needless that I should write to 
 
 2 you; since I know the forwardness of your mind, and boast 
 of it to the ^lacedonians on your behalf, saying that Achaia 
 has been ready ever since last year; and the knowledge of 
 
 3 your zeal has roused the most of them. But I have sent the 
 brethren,-^ lest my report of you in this matter should be 
 turned into an empty boast ; that you may be truly ready, 
 
 4 as I declared you to be. Lest, perchance the Macedonians 
 who may come with me to visit you should lind you not yet 
 ready, and so shame should fall upon me (for I will not say 
 
 5 upon you) in this ground of my boasting.2« Therefore, I 
 thought it needful to desire these brethren to visit you be- 
 fore my coming, and to arrange beforehand the completion 
 of this bounty which you before promised to have in readi- 
 ness; so it be really given by your bounty, not wrung from 
 
 6 your covetousness. But remember, ho-'' who sows sparingly 
 shall reap sparingly ; and he who sows bountifully shall reap 
 
 '^The quotation is from Prov. tion, I need not ask you to show 
 
 Iii. 4 (LXX.), cited also Rom. seal for that, rfc. The "and" 
 
 xii. 17. in the last clause is omitted by 
 
 »There is even less to guide all the best MSS. 
 
 us in our conjectures as to the '^^Viz. Titus and the other 
 
 person here indicated than in two. 
 
 the case of the other deputy ^cmeraUy ^he word means, 
 
 mentioned above. Here, also, the groundwork on xohich some 
 
 the emissary was elected by superstructure is founded. His 
 
 some of the Churches who had appeal to the Macedonians was 
 
 contributed to the collection. grounded on this readiness of 
 
 He may have been either Luke, the Corinthians. If (with the 
 
 Gains. Tychicus, or Trophimus best MSS.) we omit "of my 
 
 (Acts XX. 4). boasting." the meaning will be 
 
 ""To them" is contrasted unaltered. Compare xi. 17, and 
 
 with "to the saints" in the fol- note on Heb. iii. 14. 
 
 lowing verse ; the connection ^'The same expression occurs 
 
 being, Shoio kindness to the Gal. vi.. 7. 
 d^uties; for as to the coUec- 
 
SECOND EPISTLE TO THE CORINTHIANS. 67 
 
 ix. 
 
 bountifully. Let each do accord in j^ to the free choice of his 7 
 heart; not ^rud^in^ly, or of necessity; for "God lovcth a 
 cheerful giver. "'^** And God is able to ^ive you an overflow- 8 
 in^ measure of all good gifts, that ail your wants of every 
 kind may be supplied at all times, and you may give of your 
 abundance to every good work. As it is written, — ' * The 9 
 good man hath scattered abroad, he hath given to the poor ; 
 his righteousness remaincth forever. "'-^^ And lie who fur- 10 
 nisheth "seed to the sower, and bread for the food of 
 man,"'^'* will furnish-'<i you with plenteous store of seed, an<l 
 bless your righteousness with fruits of increase; being en- 11 
 riched with all good things, that you may give ungrudg- 
 ingly; 32 causing thanksgivings to God from-'-'J those to whom 
 I bear your gifts. For the ministration of this service not 12 
 only fills up the measure of the necessities of the saints, but 
 also overflows beyond it, in many thanks to God; while 13 
 they34 praise- God for the proof thus given of the obedience 
 wherewith you have consented to the Glad-tidings of Christ, 
 and for the single-mindedness of your liberality both to them, 
 and to all. Moreover, in their prayers for you they express 14 
 the earnest longings of their love towards you, caused by the 
 surpassing grace of God manifested in you. Thanks be to 15 
 God for His unspeakable gift ! 
 
 He contrasts ^^^ ^' ^^"^' mjHelt exhort you by the x. 1 
 
 his own char- meekness and gentleness of Christ — (I, who 
 
 acter and serv- am mean, forsooth, and lowly in outward 
 
 ices with those presence,^^ while I am among you, yet treat 
 
 ^''Prov. xxii. 8 (according to 
 LXX., with slight variation). 
 
 ^---Ps. exit. 9 (LXX). The 
 subject of the verb "scattered" 
 in the psalm is "the good man" 
 (in the fifth verse), which St. 
 Paul leaves to be supplied by 
 the memory of his readers. To 
 represent the quotation accu- 
 rately to an English reader, It 
 Is necessary to insert this word, 
 otherwise it would seem as if 
 "God" were the subject of the 
 verb. 
 
 s^'These words are an exact 
 quotation from Isaiah Iv. 10 
 (LXX.). Ignorance of this fact 
 has caused an Inaccuracy In A. 
 V. The literal translation of 
 the remainder of the verse is, 
 — "Furnish and make plenteous 
 your seed, and increase the 
 fruits springing from your 
 righteousness." 
 
 «In the best MSS. the verbs 
 
 In this verse are future, not 
 optative. 
 
 ^^The word here properly de- 
 noting singleness means, when 
 applied to the mind, a disposi- 
 tion free from arriires-pcnsees, 
 either of duplicity, selfishness, 
 or grudging ; thus It might 
 naturally acquire the meaning 
 of liberality, which it has In 
 the eighth and ninth chapters 
 in this Epistle, and perhaps In 
 Rom. xll. 8. 
 
 ^'Literally, that you may give 
 with liberality; which works 
 thanksgiving to God by my in- 
 strumentality. 
 
 "Literally, they, by the proof 
 of this ministration, praising 
 God, i. e. being caused to praise 
 (Jnd for the obedience, dc. 
 
 ^'The phraseology is similar 
 here, and in v. 12 and X. 7. 
 Compare also x. 10. 
 
68 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 X. 
 
 2 you boldly when I am absent) — I beseech ^^ ^^^ ^^jg^ 
 you (I say), that you will not force me to teachers who 
 show, when I am present, the bold confi- depreciated him, 
 dence in my power, wherewith I reckon to deal with some 
 
 3 who reckon36 me by the standard of the flesh. For, though 
 living in the flesh, my warfare is not waged according to the 
 
 4 flesh. For the weapons which I wield are not of fleshly 
 weakness, but mighty in the strength of God to overthrow 
 
 5 the strongholds of the adversaries. Thereby can I over- 
 throw the reasonings of the disputer, and pull down all lofty 
 bulwarks that raise themselves against the knowledge of 
 God, and bring every rebellious thought into captivity and 
 
 6 subjection to Christ. And when the obedience of yours^ 
 church shall be complete, I am ready to punish all who may 
 be disobedient.38 
 
 7 Do you look at matters of outward advantage? If there 
 be any among you who confidently assumes that he belongs 
 [above the rest] to Christsa let him reckon anew by his own 
 
 8 reason,4o that if he belong to Christ, so do I no less. For 
 although I were to boast somewhat highly concerning the 
 authority which the Lord has given me (not to cast you 
 down, but to build you up), my words would not be shamed 
 
 9 by the truth. I say this, lest you should imagine that I am 
 10 writing empty threats. ' ' For his letters, ' ' says one,4i ' ' are 
 
 ^^Literally, who reckon me as the Judaizers of Palestine, who 
 
 walking according to the flesh. is especially referred to in this 
 
 The verses which follow ex- chapter. 
 
 plain the meaning of the ex- <°In the former edition this 
 
 pression. phrase was translated consider. 
 
 '""Your." Compare ii. 5. He Dr. Alford has expressed an 
 
 means that the disobedient mi- opinion that this translation is 
 
 nority would be chastised. "surely inadmissible," and that 
 
 2" [We should notice in verses it "entirely omits of himself." 
 
 3-6 the completeness of the Yet it is in fact equivalent to 
 
 military allegory. The image his own translation, "let him 
 
 is that of a campaign against reckon out of his own mind," 
 
 rebels: rock forts (such as (for what is considering but 
 
 those on St. Paul's own Cicilian reckoning out of one's oicn 
 
 coast) must be cast down : and mind"!) Nevertheless it must 
 
 when the general obedience of be admitted that the former 
 
 the country is secured, those translation did not give suffi- 
 
 who are still rebellious must cient emphasis to "of himself." 
 
 be summarily punished. We ^^Literally, "says he;" but it 
 
 should observe too the new turu is occasionally used imperson- 
 
 given to one phrase (not cast- ally for "they say;" yet as, in 
 
 ing down, but building up) in that sense, the plural would be 
 
 verse 8, and even in xiii. 10. more naturally used, the use of 
 
 See also xii. 19. — h.] "says he" and of "such a man," 
 
 3»The party who said "I of in the next verse, seems to 
 Christ." (1 Cor. i. 12.) See point to a single individual at 
 Ch. XIII. This party at Cor- the head of St. Paul's oppo- 
 inth seems to have been form- nents. See last note and corn- 
 ed and led by an emissary from pare the use of "such a man" 
 
SECOND EPISTLE TO THE CORINTHIANS. 69 
 
 X. 
 
 weighty and powerful, but his bodily presence is weak, and 
 his speech contemptible." Let such a man assure himself 11 
 that the words which I write while absent I will bear out by 
 my deeds when present.42 For I venture not to number of 12 
 compare myself with certain of the self-commenders; nay, 
 they, measuring themselves by themselves, and comparing 
 themselves with themselves, are guilty of folly.43 But I, for 13 
 my part, will not let my boasting carry me beyond measure, 
 but will confine it within that measure given me by God, who 
 made my line reach even to you. For I stretch not myself 14 
 beyond due bounds (as though I reached you not) ; for I 
 have already come as far even as Corinth** to publish the 
 Glad-tidings of Christ. I am not boasting beyond measure, 15 
 in the labors of others; 45 but I hope that as your faith goes 
 on increasing among*^ yourselves, I shall be still further 
 honored within my appointed limits, by bearing the Glad- 16 
 tidings to the countries beyond you; not by boasting of 
 work made ready to my hand within another man's limit. 
 Meantime, "He that boasteth, let Mm boast in the Lord."^"^ 17 
 For a man is proved worthy, not when he commends him- 
 self, but when he is commended by the Lord. 
 
 Would that ye could bear with me a little in my folly! xi.l 
 Yea, ye already bear with me. For I love you with a godly 2 
 jealousy, because I betrothed you to one only husband, even 
 to Christ, that I might present you unto Him in virgin pur- 
 ity; but I fear lest, as Eve was beguiled by the craftiness 3 
 of the serpent, so your imaginations should be corrupted, and 
 you should be seduced from your single-minded faithfulness 
 to Christ. For if he that comes among you is preaching 4 
 another Jesus, whom I preached not, or if you are receiving 
 [from him] another Spirit, which you received not before, 
 
 for the single incestuous person lation presents several diflBcul- 
 
 (2 Cor. ii. 7), and for St. Paul ties, both in itself, and consid- 
 
 himself (2 Cor. xii. 2). ered in reference to the con- 
 
 *-Literally, Let such a man text. Lachmann's reading has 
 
 reckon, that such as I am in apparently been caused by the 
 
 word hy letters while absent, difficulty of the Hellenistic 
 
 such will I be also in deed form. 
 
 when j)rcsent." ""You." 
 
 *^The Greek word here is a • <^This was the conduct of St. 
 Hellenistic form of the 3d pi. Paul's Judaizing antagonists, 
 ind. present, and occurs Mat. ^^Instead of "by you" we 
 xiii. 13. Hence we need not translate "in you," and con- 
 take it here for the dative nect it with "increased." 
 plural. If the latter view were *^Quoted, according to the 
 correct, the translation would sense, from Jer. ix. 24 (LXX.) ; 
 be, "but I measure myself by "in the Lord" being substituted 
 my own standard, and compare for a longer phrase. Quoted 
 myself with myself alone, un- also 1 Cor. i. 31. 
 wise as I am." But this trans- 
 
70 
 
 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 10 
 
 11 
 12 
 
 13 
 
 or a new Glad-tidings, which you accepted not before, you i- 
 would do well to bear with me;48 for I reckon myself no whit ii 
 behind your super-eminent Apostles.49 Yea, though I be ' 
 •unskilled in the arts of speech, yet I am not wanting in the 
 gift of 50 knowledge; but I have manifestedsi it towards you 
 in all things, and amongst all men. Or is it a sin [which 
 must rob me of the name of Apostle], 52 that I proclaimed 
 to you, without fee or reward, the Glad-tidings of God, and 
 abased53 myself that you might be exalted? Other churches 
 i spoiled, and took their wages to do you service. And when 
 I was with you, though I was in want, I pressed not upon 
 any of you; for the brethren,54 when they came from Mace- 
 donia, supplied my needs; and I kept and will keep myself 
 altogether from casting a burden upon you. As the truth of 
 Christ is in me, no deed of mine shall rob me55 of this boast- 
 ing m the region of Achaia. And why? Because I love you 
 not? God knows my love. But what I do I will continue to 
 do, that I may cut off all ground from those who wish to find 
 some ground of slander; and let them show the same cause 
 for their boasting as I for mine.56 For men like these are 
 
 <«Lachmann (with the Vati- 
 can Manuscript) has the verb 
 m the present, which makes 
 the coincidence with v. 1 more 
 exact ; but if we keep the 
 aorist, it may bear the sense 
 here given it, on the same prin- 
 ciple on which erat is often 
 used for esset, and fiierat for 
 fuisset. We understand "bear 
 with me" (not "bear with him/' 
 with most commentators), be- 
 cause this agrees better v/ith 
 the context (the preposition 
 yor" following), and with the 
 first verse of the chapter. 
 
 *»This phrase (which occurs 
 only in this Epistle is ironical 
 as is evident from the epithet 
 "the super-apostolic Apostles '■ 
 He refers to the Judaizing 
 emissaries from Palestine who 
 had arrived at Corinth. 
 
 ''"The gift of "Gnosis" was 
 a deep insight into spiritual 
 truth See Ch. XIII. p. 372. 
 •note. 
 
 "This is according to the 
 reading, supported by the pre- 
 ponderating weight of MS. au- 
 thority. 
 
 ^i. e. by working with his 
 hands for his. daily bread. In 
 all probability (judging from 
 
 what we know of other manu- 
 factories in those times) his 
 fellow-workmen in Aquila's 
 tent-manufactory were slaves 
 Compare Phil. iv. 12, "I know 
 how to be abased." 
 
 5*Probably Timotheus and Sil- 
 vanus, who may have brought 
 the contribution sent by the 
 Phillipians. The A. V. "which 
 came" is incorrect. 
 ^ ssAccording to the true read- 
 ing here the literal English 
 would be, "this boasting shall 
 not be stopped for me." 
 
 ^^«The literal English of this 
 difficult passage is, "that tfiey, 
 %n the ground of their boasting, 
 may be found even as I." De 
 Wette refers "wherein they 
 glory" to the Apostolic Office. 
 We take it more generally. A 
 more obvious way would be to 
 take the phrase (with Chrys- 
 ostom and the older interpret- 
 ers) to mean their abstaining 
 from receiving maintenance 
 but we know that the false 
 teachers at Corinth did not do 
 this (compare v. 20 below), but, 
 on the contrary, boasted of 
 their privilege, and alleged that 
 St. Paul, by not claiming it, 
 showed his consciousness that 
 
SECOND EPISTLE TO THE CORINTHIANS. 71 
 
 xi. 
 false Apostles, deceitful workmen, clothing themselves in the 
 garb of Christ's Apostles. And no wonder; for even Satan 14 
 can transform himself into an angel of light. It is not 15 
 strange, then, if his servants disguise themselves as servants 
 of righteousness; but their end shall be according to their 
 works. 
 
 I entreat you all once more^? not to count me for a fool; 16 
 or, if you think me such, yet bear with me in my folly, that 
 I, too, may boast a little of myself. But, in so doing, I speak 17 
 not in the spirit of the Lord, but, as it were, in folly, while 
 we stand upon this ground^s of boasting; for, since many 18 
 are boasting in the spirit of the flesh, I will boast likewise. 
 And I know that you bear kindly with fools as beseems the 19 
 wise. 59 Nay, you bear with me though they enslave you, 20 
 though they devour you, though they entrap you, though they 
 exalt themselves over you, though they smite you on the face, 
 to degrade you.eo I say that 1 was weak;6i and yet, if any 21 
 have ground of boldness, I too (I speak in folly) have ground 
 to be as bold as they. Are they Hebrews? so am I. Are 22 
 they sons of Israel? so am L Are they the seed of Abra- 
 ham? so am I. Are they servants of Christ? (I speak as 23 
 though I were beside myself) such, far more, am I. In 
 labors more abundant, in stripes above measure, in prisons 
 more frequent, in deaths, oft. (Five times I received from 24 
 Jews the forty stripes save one; thrice I was scourged with 25 
 the Roman rods; once I was stoned; thrice I suffered ship- 
 wreck; 62 a night and a day have I spent in the openos sea.) 
 In journeyings often; in perils of rivers, in perils of robbers; 26 
 in perils from my countrymen, in perils from the heathen; 
 in perils in the city, in perils in the wilderness, in perils in 
 
 he was not truly sent by «2Tjig gyg Jewish seourgings, 
 
 Christ. See 1 Cor. ix. two of the three Roman beat- 
 
 "Literally, "/ say once more, ings with rods (one being at 
 
 let none count me," <£c. Philippi), and the three ship- 
 
 5'*See note on 2 Cor. Ix. 4. wrecks, are all unrecorded in 
 
 ^^This is ironical. So "ye are the Acts. The stoning was at 
 
 wise" in 1 Cor. iv. 10. Lystra. "What a life of inces- 
 
 ""Literally, in the way of sant adventure and peril is here 
 
 degradation. The punctuation disclosed to us ! And when we 
 
 we adopt gives a simpler and remember that he who endured 
 
 more natural sense than thai and dared all this was a man 
 
 adopted in the first edition ; constantly suffering from in- 
 
 and it also better suits the use firm health (see 2 Cor. iv. 7- 
 
 of the pleonastic phrase here 12, and 2 Cor. xii. 7-10, and 
 
 and in 2 Cor. v. 19 and 2 Thess. Gal. iv. 13, 14), such heroic 
 
 ii. 2. self-devotion seems almost su- 
 
 ^^This refers to the acknowl- perhuman. 
 
 edgments he has previously ^sprobably in a small boat 
 
 made of weakness in outward (or perhaps on a plank), es- 
 
 advantages, e. g. at xi. and x. 1, caping from one of the wrecks. 
 
72 
 
 XI. 
 
 27 
 
 THE LIFE AND EPISTLES OF ST. PALT.. 
 
 the sea; in perils among false brethren. In toil and weari- 
 ness, often in sleepless watchings; in hunger and thirst, 
 often without bread to eat ; in cold and nakedness. And be- 
 sides all the rest,c4 there is the crowd«^ which presses upon 
 me daily^ and the care of all the churches. Who is weak, 
 but I share his weakness? Who is caused to fall, but I 
 burn with indignation? If I must needs boast, I will boast 
 of my weakness. God, who is the Father of our Lord Jesus 
 Christ, He who is blessed forever, knows that I lie not.67 
 
 In Damascus, the governor under Aretas, the king, kept 
 watch over the city with a garrison, purposing to apprehend 
 me, and I was let down by the wall, through a window, in a 
 basket, and thus [not by my strength, but by my weakness] 
 xii. 1 I escaped his hands. It is not for me, then, to boast.69 
 
 But I will come also to visions and revelations of the Lord. 
 
 2 I know7o a man who was caught up fourteen years ago 
 
 (whether m the body or out of the body I cannot tell; God 
 
 28 
 
 29 
 
 30 
 31 
 
 32 
 33 
 
 "Not ''those things that are 
 without" as in A. V. 
 
 «5For this meaning of the 
 word compare Acts xxiv. 12. 
 If we adopt another reading, 
 which has the greater weight 
 of existing MSS. in its favor, 
 but patristic authority against 
 It, the meaning will be nearly 
 the same; see Canon Stanley's 
 note. 
 
 "This solemn oath, affirming 
 his veracity, probably refers to 
 the preceding statements of his 
 labors and dangers. Compare 
 Gal. i. 20. If, however, we 
 should suppose that the next 
 two verses were originally in- 
 tended to be the beginning of a 
 narrative of all his sufferings 
 from the beginning, then we 
 might refer the asseveration to 
 such intended narrative. 
 
 «9We prefer the reading of 
 the Textus Receptus (which is 
 also adopted by Chrysostom and 
 by Tischendorf) to that of the 
 Vatican Manuscript, adopted by 
 Lachmann. On the other hand, 
 for what follows we take Lach- 
 mann's reading, on the autbgr- 
 
 ity of the Codex Vaticanus, in- 
 stead of the Textus Receptus. 
 The whole passage is most per- 
 plexing, from the obscurity of 
 its connection with what pre- 
 cedes and what follows. Why 
 did St. Paul mention his escape 
 from Damascus in so much de- 
 tail ? Was it merely as an event 
 ignominious to himself? This 
 seems the best view, but it is 
 far from satisfactory. There 
 is something most disappoint- 
 ing in his beginning thus to re- 
 late in detail the first in that 
 series of wonderful escapes of 
 which he had just before given 
 a rapid sketch, and then sud- 
 denly and abruptly breaking 
 off ; leaving our curiosity 
 roused and yet ungratified. We 
 cannot agree with De Wette in 
 considering the Damascene es- 
 cape to be introduced as the 
 climax of all the other perils 
 mentioned, nor in referring to 
 it the solemn attestation of v. 
 31. 
 
 ■^"The mistranslation of the 
 verb in A. V. (knew for know) 
 very seriously affects the sense ; 
 nor is there any thing in the 
 Greek corresponding to "about." 
 
SECOND EPISTLE TO THE CORINTHIANS. 73 
 
 xii. 
 
 knoweth), caught up, I say, in the power of Christ,7i even to 
 the third heaven. And I know that such a man (whether in 3 
 the body or out of the body I cannot tell; God knoweth) 
 was caught up into Paradise,72 and heard unspeakable words, 4 
 which it is not lawful for man to utter. Of such a man I will 5 
 boast ; but of myself I will not boast, save in the tokens of 
 my weakness. If I should choose to boast, I should not be 6 
 guilty of empty vanity, for I should speak the truth; but I 
 forbear to speak, that I may not cause any man to think of 
 me more highly than when he sees my deeds or hears my 
 teaching.73 And lest, through the exceeding greatness of 7 
 these revelations, I should be lifted up with pride, there was 
 given me a thorn in the flesh,74 a messenger of Satan, to 
 buffet me, to keep down my pride. And thrice I -besought 8 
 .the Lord75 concerning it, that it might depart from me. But 9 
 He hath said to me, * * My grace is sufficient for thee ; for my 
 strength is mighty^s in weakness." Most gladly, therefore, 
 will I boast rather in my weakness than in my strength, that 
 the strength of Christ may rest upon me, and dwell in meJ'^ 
 Therefore I rejoice in signs of weakness, in outrage, in ne- 10 
 cessities, in persecutions, in straitness of distress, endured 
 for Christ; for when I am weak, then am I strong.^s 
 
 I have been guilty of folly, but you forced me to it; for 11 
 I ought myself to have been commended by you : for I came 
 no whit behind your super-eminent^s Apostles, though I be 
 of no account. The marks, at least, of an Apostle were seen 12 
 in the deeds which I wrought among you, in signs, and won- 
 ders, and miracles, with steadfast endurance of persecution.so 
 
 "^^We take "in Christ" with curate translation. See Prof, 
 
 "caught up," which would have Stanley's note on the passage, 
 
 come immediately after the A painful bodily infirmity is 
 
 date, had it not been intercept- meant. See Gal. iv. 13, 14. 
 
 ed by the parenthetic clause. "That is, the Lord Jesus, as 
 
 To translate "a Christian man" appears by "Christ" in the next 
 
 (as some commentators have verse. 
 
 done) is hardly justified by ''^Has its full development. 
 
 such analogies as "they that "The full meaning is, to 
 
 are in Christ." come to a place for the purpose 
 
 "Compare Luke xxiii. 43, To- of fixing one's tent there. Cora- 
 day Shalt thou be with me in pare (with the whole verse) 
 Paradise, and Rev. ii. 7. iv. 7. 
 
 '^He alludes to the low opin- "i. e. the more he was de- 
 ion expressed by his adversa- pressed by suffering and perse- 
 ries at Corinth of his personal cution, the more was he enabled 
 qualifications and teaching ; to achieve by the aid of Christ, 
 compare x. 10. See a very striking sermon of 
 
 ''^The original is perhaps not A. Monod (in his Discours sur 
 
 adequately represented by the St. Paul) on this text, 
 
 word thorn, although the thorns '^»See note on xl. 5. 
 
 of the East are far more for- ^oThe word here (in St. Paul's 
 
 midable than those of England. language) means steadfastness 
 
 Stake is proljably a more ac- under persecution, Some of t&e 
 
74 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 xii. 
 
 13 WTierein had you the disadvantage of other churches, un- 
 less, indeed, that I did not burden you with my own mainte- 
 
 14 nance? forgive me this wrong. Behold I am now for the 
 third timesi preparing to visit you, and I purpose to cast no 
 burden upon you; for I seek not your substance, but your- 
 selves. Since children should not lay up wealth for parents, 
 
 15 but parents for children. Nay, rather, most gladly will I 
 spend, yea, and myself be spent, for your souls, though the 
 more abundantly I love you, the less I be loved. 
 
 16 But though it be granted that I did not burden you my- 
 self, yet perchance this was my cunning, whereby I entrapped 
 
 17 your simplicity. Did I defraud you of your wealth by some 
 
 18 of the messengers whom I sent to you? I desired Titus to 
 visit you, and with him I sent the brother, his fellow-traveller. 
 Did Titus defraud you? Did we not act in the same spirit! 
 Did we not walk in the same steps? 
 
 19 Do you again imagine that it is before ^ 
 
 you I defend myself? Nay, before God I He warns the 
 speak, in Christ ; but all, beloved, for your j^^^^li ^^f. 
 
 20 sakes, that you may be built up. For I fear nority that he 
 lest perchance when I come I should find ^^^^ be con- 
 you not such as I could wish, and that you pun/^h them if 
 also should find me other than you desire. I they persist in 
 fear to find you full of strife, jealousies, ^^^^^ disobedi- 
 passions, intrigues,82 slanderings, back-bit- 
 
 21 ings, vaunting, sedition. I fear lest, when I come, my God 
 will again humble me^^ by your faults, and I shall mourn 
 over many among those who have sinned before,8* and who 
 have not repented of the uncleanness, and fornication, and 
 wantonness which they committed. 
 
 xiii. 1 I now come to you for the third time.85 ''Out of the 
 mouth of two or three witnesses shall every word he con- 
 2 firmed. "^6 1 have warned you formerly, and I now fore- 
 persecutions referred to are re- Prof. Stanley (who ignores the 
 corded in Acts xviii. intermediate visit) can only get 
 
 *'See note on xiii. ]. over this argument by suppos- 
 
 s^For the word here, see note ing that St. Paul is here "reck- 
 on Rom. ii. 8. oning his Second Epistle as vir- 
 
 83Literally, humble me in re- tually a second visit." (Stan- 
 spect of you. ley's Corinthians, vol. ii. 265.) 
 
 8*Sinned "before:" viz. be- scDeut. xix. 15 (from LXX. 
 
 fore my last visit. nearly verbatim), meaning, "I 
 
 85"This third time I am coru- will judge not without exami- 
 ing to you." This could scarce- nation, nor will I abstain from 
 ly mean merely, "I am for the punishing upon due evidence." 
 third time preparing to visit Or else (perhaps), "I shall nq^ 
 you," although 2 Cor. xii. 1-i assuredly t^\^\ nay threats,"- 
 wii^fet imply no more than that. 
 
BECOND EPISTLE TO THE CORINTHIANS. 75 
 
 warn you, as whenST I was present the second time, so now, 
 while I am absent, saying to those who had sinned before 
 [my last visit], and to all the rest of the offenders, — "If I 
 come again I will not spare. ' '^s Thus you shall have the 
 proof you seek of the power of Christ, who speaks in me; for 
 He shows no weakness towards you, but works mightily 
 among you. For although He died upon the cross through 
 the weakness of the flesh,89 yet now He lives through the 
 power of God. And so I, too, share the weakness of His 
 body; 90 yet I shall share also the power of God, whereby 
 He lives, whensi I come to deal with you. Examine^- [not 
 me, but] yourselves, whether you are truly in the faith; put 
 yourselves to the proof [concerning Christ's presence with 
 you which ye seek in me]. Know ye not of your own selves, 
 that Jesus Christ is dwelling in you ? unless, perchance, when 
 thus proved, you fail to abide the proof.93 But I hope you 
 will find that I, for my part, abide the proof. 9* Yet I pray 
 to God that you may do no evil;9-'> desiring not that my own 
 power may be clearly proved, but that you may do right, al- 
 though I should seem unable to abide the proof; for I have 
 
 "This passage, in which the 
 word for "I write" is omitted 
 by the best MSS., seems con- 
 clusive for the intermediate 
 journey. What would be the 
 meaning of saying, "I forewarn 
 you as if I were present the 
 second time, now also while I 
 am absent"? which is the 
 translation that we must adopt 
 if we deny the intermediate 
 visit. Also the "they who had 
 sinned before" contrasted with 
 the "all the rest" (v. 2), seems 
 Inexplicable except on this hy- 
 pothesis. 
 
 ^^The conjunction here (as 
 frequently) is equivalent to a 
 mark of quotation. 
 
 sBThe word here properly 
 means weakness of the body. 
 
 ""This is another reference to 
 the disparaging reflections (see 
 X. 10) cast upon him by his 
 Corinthian opponents. He says 
 virtually, "You say that I am 
 weak in bodily presence, and 
 contemptible in personal ac- 
 complishments ; so also Christ 
 was weak in the flesh, and suf- 
 fered a shameful death upon 
 the cross ; yet He triumphed 
 over His adversaries, and now 
 shows His victorious power; 
 
 and so shall I do, in the same 
 strength." The sentiment is 
 the same as in iv. 10. 
 
 »i"Towards you." The literal 
 English of the above passage is 
 as follows : For if He was 
 crucified through weakness, yet 
 He lives through the poicer of 
 God; for I also am iveak in 
 Him. but I shall live with Him, 
 through the power of God to- 
 wards you. 
 
 ^2"Proof" and "prove" would 
 give the verbal connection be- 
 tween V. 3 and v. 5. 
 
 8^The Greek means, to fail 
 when tested ; this was the orig- 
 inal meaning of the English to 
 be reprobate (A. V.). Observe 
 here, again, the reference to 
 the context (see preceding 
 note). A paronomasia on the 
 same words occurs Rom. i. 28. 
 
 »*Viz. the proof that Christ's 
 power is with me. 
 
 8'This may be translated (as 
 it is by Grotius and Billroth, 
 and was in our former edition), 
 "that I may not harm you;" 
 for the verb used here some- 
 time? takes a double accusative 
 in N. T. ; e. g. Matt, xxvii. 22. 
 Yet this construction so seldom 
 occurs, that it seems better to 
 
76 ' THE LIFE AND EPISTLES OF ST. PAUL, 
 iii. 
 
 BO power against tne truth, but only for the truth's de- 
 
 9 fence. I rejoice, I say, when I am powerless [against you], 
 
 and you are strong; yea, the very end of my prayers is your 
 
 10 perfect reformation. Therefore I write tliis to you while 
 absent, that, when present, I may not deal harshly with you 
 in the strength of that authority which the Lord has given, 
 me, not to cast downss, but to build up. 
 
 11 Finally, brethren, farewell. Eeform what 
 
 is amiss in yourselves,97 exhort one another, Conclusion, 
 be of one mind, live in peace; so shall the God of love and 
 
 12 peace be with you. Salute one another with the kiss of 
 
 13 holiness.98 All the saints here salute you. 
 
 14 The grace of the Lord Jesus Christ, and 
 
 the love of God, and the communion of the Autograph 
 Holy Spirit, be with you all.99 benediction. 
 
 adopt the more obvious mean- »^The substantive correspond- 
 ing, although it does not so ing to this verb is found in 
 clearly suit the context. verse 9 ; and see 1 Cor. i. 10. 
 
 ""Compare x, 8. [And see >**See note on 1 Thess. v. 25. 
 
 note on x. 6. This is the last »»The "Amen" is not found 
 
 echo of the military allegory ; in the best MSS. 
 but with the threatening turn- 
 ed into encouragement. — h.] 
 
Defence of his 
 independent 
 apostolic au- 
 
 EPISTLE TO THE GALATIANS.i 
 
 i 
 PAUL, an Apostle, sent not from men nor 1 
 by man, but by Jesus Christ, and God the 
 Father, who raised Him from the dead; — 
 
 »The date of this Epistle can- 
 not be so clearly demonstrated 
 as that of most of the others ; 
 but we conclude that it was 
 written at the time assumed in 
 the text on the following 
 grounds : — 
 
 1st. It was not written till 
 after St. Paul's second visit to 
 the Galatians. This is proved 
 (A) by his speaking of their 
 conversion as having occurred 
 at his first visit (iv. 13) ; im- 
 plying that he had paid them a 
 second visit. (B) (iv. 16) : 
 "Am I now become your ene- 
 my by speaking truth among 
 you?" implies that there had 
 been a second visit in which he 
 had offended them, contrasted 
 with the first when he was so 
 welcome. 
 
 2dly. It is maintained by 
 many eminent authorities that 
 it was written soon after his 
 second visit. This St. Paul 
 (they argue) expressly says; 
 he marvels that the Galatians 
 are so soon (i. 6) forsaking his 
 teaching. The question is (ac- 
 cording to these writers), with- 
 in what interval of time would 
 it have been possible for him 
 to use this word "soon"? Now 
 this depends on the length of 
 their previous Christian life ; 
 for instance, had St. Paul 
 known them as Christians for 
 twenty years, and then after an 
 absence of four years heard of 
 their perversion, he might have 
 said their abandonment of the 
 truth was marvellously soon 
 after their possesion of it ; but 
 if they had been only converted 
 to Christianity for three years 
 before his second visit (as was 
 really the case), and he had 
 heard of their perversion not 
 till four years after his second 
 visit, he could scarcely, in that 
 case, speak of their perversion 
 as having occurred soon after 
 
 they had been in the right path, 
 in reference to the whole time 
 they had been Christians. He 
 says virtually, "You are wrong 
 now : you were right a short 
 time ago." The natural im- 
 pression conveyed by this lan- 
 guage (considering that the 
 time of their previous stead- 
 fastness in the true faith was 
 only three years altogether) 
 would certainly be, that St. 
 Paul must have heard of their 
 perversion within about a year 
 from the time of his visit. At 
 that time he was resident at 
 Ephesus, where he would most 
 naturally and easily receive ti- 
 dings from Galatia. Hence 
 they consider the Epistle to 
 have been written at Ephesua 
 during the first year of St. 
 Paul's residence there. But in 
 answer to these arguments it 
 may be replied, that St. Paul 
 does not say the Galatians were 
 perverted soon after his own 
 last visit to them. His words 
 are, in fact, "I wonder that you 
 are so quickly shifting your 
 ground." The same word is 
 used in 2 Thess. ii. 2, where 
 he exhorts the Thessolonians 
 "not rashly to let themselve be 
 shaken ;" where the adverb re- 
 fers not so much to the ti^ne as 
 to the manner in which they 
 were affected, like the English 
 hastily. But even supposing it, 
 in Gal. i. 6, to refer simply to 
 time, and to be translated 
 quickly or soon, we still (if we 
 would fix the date from it) 
 must ask, "quickly after what 
 event,," — "soon after what 
 event?" And it is more nat- 
 ural (especially as the verb is 
 in the present tense) to under- 
 stand "soon after the entrance 
 of the Judaizing teachers," than 
 to understand "soon after my 
 last visit." 
 
 Hence there seems nothing in 
 
78 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 with all the brethrens in my company: To 
 Churches of Galatia. 
 
 Grace be to you and peace from God our 
 Father, and our Lord Jesus Christ; who 
 gave himself for our sins, that He might de- 
 liver us from this present evil world, accord- 
 ing to the will of our God and Father; to 
 whom be glory, even unto the ages of ages. 
 Amen. 
 
 thority against 
 the Judaizing 
 teachers, and 
 historical 
 proofs that his 
 commission 
 was not de- 
 rived from the 
 other Apostles. 
 
 this adverb to fix the date of 
 the Epistle ; nor is there any 
 other external evidence of a de- 
 cisive nature supplied by the 
 Epistle. But, 
 
 3dly. The internal evidence 
 that the Epistle was written 
 nearly at the same time with 
 that to the Romans is exceed- 
 ingly strong. Examples of this 
 are Rom. viii. 15 compared 
 with Gal. iv. 6, Rom. vii. 14-25 
 compared with Gal. v. 17, Rom. 
 i. 17 compared with Gal. iii. 
 11, and the argument about 
 Abraram's faith in Rom. iv. 
 compared with Gal. iii. But 
 the comparison of single pas- 
 sages does not so forcibly im- 
 press on the mind the parallel- 
 ism of the two Epistles, as the 
 study of each Epistle as a 
 whole. The more we examine 
 them, the more we are struck 
 by the resemblance ; and it is 
 exactly that resemblance which 
 would exist between two Epis- 
 tles written nearly at the same 
 time, while the same line of ar- 
 gument was occupying the writ- 
 er's mind, and the same phrases 
 and illustrations were on his 
 tongue. This resemblance, too, 
 becomes more striking when we 
 remember the very different 
 circumstances which called 
 forth the two Epistles ; that to 
 the Romans being a deliberate 
 exposition of St. Paul's the- 
 ology, addressed to a Church 
 with which he was personally 
 unacquainted; that to the Ga- 
 latians being an indignant re- 
 buke, written on Hie urgency 
 of the occasion, to check the 
 perversion of his children in 
 the faith. 
 
 This internal evidence, there- 
 fore, leads us to suppose that 
 
 the Epistle to the Galatians 
 was written within a few 
 months of that to the Romans ; 
 and most probably, therefore, 
 from Corinth during the pres- 
 ent visit (although there is 
 nothing to show which of the 
 two was written the first). 
 The news of the arrival of the 
 Judaizers in Galatia would 
 reach St. Paul from Ephesus ; 
 and (considering the commer- 
 cial relations between the two 
 cities) there is no place where 
 he would be so likely to hear 
 tidings from Ephesus as at 
 Corinth. And since, on his ar- 
 rival at the latter city, he 
 would probably find some intel- 
 ligence from Ephesus waiting 
 for him, we have supposed, in 
 the text, that the tidings of the 
 perversion of Galatia met him 
 thus on his arrival at Corinth. 
 ^Some of these "brethren in 
 St. Paul's company" are enu- 
 merated in Acts XX. 4 : Sopater 
 of Bercea ; Aristarchus and Se- 
 cundus of Thessalonica ; Gaius 
 of Derbe ; Timotheus ; and 
 Tychicus and Trophimus from 
 Proconsular Asia. The junction 
 of their names with that of 
 Paul in the salutation of this 
 Epistle, throws light on the 
 junction of the names of Timo- 
 theus, Sosthenes, Silvanus, &c., 
 with Paul's in the salutation at 
 the head of some other Epis- 
 tles ; showing us more clearly 
 that these names were not join- 
 ed with that of St. Paul as if 
 they were joint authors of the 
 several Epistles referred to. 
 This clause also confirms the 
 date we have assigned to the 
 Epistle, since it suits a period 
 when he had an unusual num- 
 ber of travelling companions, 
 
EinSTLE TO THE GALATIANS. 79 
 
 I marvel that you are so soon shiftings your ground, and 6 
 forsaking Ilini* who called you"' in the grace of Christ, for a 
 new Glad-tidings; which is nothing else*^ but the device of 7 
 certain men who are troubling you, and who desire to pervert 
 the Glad-tidings of Christ. But even though 1 myself, or an 8 
 angel from heaven, should declare to you any other Glad- 
 tidings than that which I declared, let him be accursed. As I 9 
 have said before, so now I say again, if any man is come to 
 you with a Glad-tidings different from that which you re- 
 ceived before, let him be accursed. Think ye that man's^ 10 
 assent, or God's, is now my object? or is it that I seek favor 
 with men? Nay, if I still sought favor with men, 1 should 
 not be the bondsman of Christ. 
 
 For I certify you, brethren, that the Glad-tidings which I 11 
 brought you is not of man's devising. For I myself received 12 
 it not from man, nor was it taught me by man's teaching, 
 but by the revelation of Jesus Christ. For you have heard 13 
 of my former behavior in the days of my Judaism, how I 
 persecuted beyond measure the Church of God, and strove^ 
 to root it out, and outran in Judaism many of my own age 14 
 and nation, being more exceedingly zealous^ for the tradi- 
 tions of my fathers. But when it pleased Him who set me 15 
 apartio from my mother's womb, and called me by His grace, 
 to reveal His Son in me, that I might proclaim His Glad- 16 
 tidings among the Gentiles, I did not take counsel with flesh 
 and blood, nor yet did I go up to Jerusalem to those who 17 
 were Apostles before me, but I departed irftmediately into 
 Arabia,ii and from thence returned to Damascus. After 18 
 
 in consequence of the collection 2 Cor. v. 11 ; and for the words, 
 
 which they and he were jointly compare Col. iii. 22, His an- 
 
 to bear to Jerusalem. See the swer is, that, had popularity 
 
 last chapter. and power been his object, he 
 
 3For the translation of this, would have remained a mem- 
 see the note on the date of this ber of the Sanhedrin. The ad- 
 Epistle, above. verbs of time mark the refer- 
 
 *"Him icho called you." St. ence to this contrast between 
 
 Paul probably means God. Com- his position before and since 
 
 pare Rom. ix. 24. his conversion. Compare chap. 
 
 ^"In the grace of Christ." v. 11. 
 
 The preposition here cannot ^'Tbe verb is in the imperfect, 
 
 mean into; Christians are ^This term ("Zealot") was, 
 
 called to salvation in the grace perhaps, already adopted (as it 
 
 of Christ. was not long after, Joseph. 
 
 ^The Authorized , Version War, iv. 6) by the Ultra-Phari- 
 
 "%chich is not another," does saical party. Cf. Acts. xxi. 20. 
 
 not correctly represent the orig- "Compare Rom. i. 1. 
 
 inal ; the word translated "an- ^^The immediately belongs to 
 
 other" being not the same iu departed, as if it were printed 
 
 the two verses immediately (T conferred not 
 
 ■^This alludes to the accusa- . . . but) departed. 
 tions brought against him. Also 
 
19 
 
 80 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 wards, when three years had passed, I went up to Jerusalem, 
 that 1 might know Cephasis and with him I remained fifteen 
 days; but other of the Apostles saw I none, save only 
 
 20 James,i4 the brother of the Lord. (Now in this which I 
 write to you, behold I testify before God that I lie not.) 
 
 21 After this I came into the regions of Syria and Cilicia; 
 
 22 but I was still unknown by face to the Churches of Christ 
 
 23 in Judaea: tidings only were brought them from time to 
 time,i6 saying, ''He who was once our persecutor now bears 
 the Glad-tidings of that Faith, wluch formerly he labored 
 
 24 to root out. ' ' And they glorified God in me. 
 ii. 1. Then fourteen years after, I went up 
 
 again to Jerusalem with Barnabas, and took The council of 
 
 2 Titus with me also. At that time I went up Jerusalem. 
 
 in obedience to a revelation, and I communicated to the 
 brethren in Jerusalemis the Glad-tidings which I proclaim 
 among the Gentiles; but to the chief brethren I communi- 
 cated it privately; 10 lest perchance my labors, either past 
 
 3 or present, might be fruitless.20 Yet not even Titus, my 
 own companion (being a Greek), was compelled to be cir- 
 
 4 cumcised. But this communications! [with the Apostles in 
 Judaea] I undertook on account of the false brethren who 
 gained entrance by fraud, for they crept in among us to 
 spy out our freedom22 (which we possess in Christ Jesus) 
 
 5 that they might enslave us under their own yoke. To whom 
 
 ^Cephas, not Peter, is the ences preceding the public as- 
 reading of the best MSS, sembly of the Church, 
 throughout this Epistle, as well ^oLiterally, lest perchance I 
 as in the Epistles to Corinth ; should be running, or had run, 
 except in one passage, Gal. ii. in vain. 
 
 7, 8. St. Peter was ordinarily ^igojjjej-jjijjg j^^g^. ^^ supplied 
 known up to this period by the here to complete the sense; 
 Syro-Chaldaic form of his name we understand "communicated" 
 (the name actually given by from v. 2 ; others supply "was 
 our Lord), and not by its not circumcised," "but I re- 
 Greek equivalent. It is re- fused to circumcise him (which 
 markable that he himself, in otherwise I •would have done) 
 his Epistles, uses the Greek on account of the false breth- 
 form, perhaps as a mark of his ren, that I might not seem to 
 antagonism to the Judaizers, yield to them." Others again 
 who naturally would cling to supply "was circumcised," 
 the Hebraic form. which gives an opposite sense. 
 
 "See note on 1 Cor. ix. 5. The interpretation here adopt- 
 
 i«Lit. "They continued to ed agrees best with the narra- 
 
 hear." tive in Acts xv. 
 
 ""To them." Compare the ^ayj^ f^oj^ ^jjg ordinances of 
 
 preceding verse. the Mosaic law. 
 
 i®On th«se private confer- 
 
EPISTLE TO THE GALATIANS. &1 
 
 ii. 
 
 I yielded not the submission they demanded; ^3 no, not for 
 an hour; that the truth of the Glad-tidings might stand un- 
 altered for your benefit. 
 
 But from those who were held in chief reputation — ^it mat- 6 
 ters not to me of what account they were, — God is no re- 
 specter of persons — those (I say) who were the chief in 
 reputation gave me no new instruction ; but, on the contrary, 7 
 when they saw that I had24 been charged to preach the Glad- 
 tidings to the uncircumcised, as Peter to the circumcised (for 8 
 He who wrought in Peter for the Apostleship of the circum- 
 cision wrought also in me for the Gentiles), and when they 9 
 had learned the grace which had been given me, — James, 
 Cephas, and John, who were accounted chief pillars, gave to 
 me and Barnabas the right hand of fellowship, purposing 
 that we should go to the Gentiles, and they to the Jews; 
 provided only, that we should remember the poor,25 which I 10 
 have &,ccordingly26 endeavored to do with diligence. 
 
 But when Cephas came to Antioch, I with- 11 
 Anti^h ^ ^* stood him to the face, because he had in- 
 
 curred27 reproach; for before the coming 12 
 of certain [brethren] from James, he was in the habit of 
 eating with the Gentiles; but when they came, he began to 
 draw back, and to separate himself from the Gentiles, for 
 fear of the Jewish brethren. And he was joined in his dis- 13 
 simulation by the rest of the Jews [in the Church of An- 
 tioch], so that even Barnabas was drawn away with them to 
 dissemble in like manner. But when I saw that they were 14 
 walking in a crooked path,28 and forsaking the truth of the 
 Glad-tidings, I said to Cephas before them all, "If thou, 
 being born a Jew art wont to living according to the customs 
 
 "The article implies this used for the perfect in N. T. 
 
 meaning. Yet Mr. Ellicott himself re- 
 
 2*The perfect is used be- peatedly translates the aorist 
 
 cause the charge still con- as perfect, for example in Gal. 
 
 tinued. i- 13, iii, 3, iii. 27, and many 
 
 25Namely, the poor Christians other passages. For the proofs 
 in Judcea. We have seen in the o^ this use of the aorist, see 
 preceding chapters how fully notes on 2 Cor. vii. 2, and Rom. 
 St. Paul had carried out this v. 5.] For the phrase trans- 
 part of his agreement. ^^ted accordingly (to which it 
 
 26The A. V. here is probably is nearly equivalent), compare 
 
 incorrect. The aorist here 2 Cor. ii. 3, and Phil, i, 6. 
 seems to be used for the per- "Ti^e remarkable expression 
 
 feet, as it often is in N. T. here is not equivalent to the 
 
 [Mr, Ellicott, in his very valu- Authorized translation, "he 
 
 able commentary on Galatians, toas to be blamed." For the 
 
 disputes this, and even calls history, see Ch. VII. 
 the above assertion "an over- ^s-phe Greek verb, found only 
 
 sight." He expresses his opin- here, means to walk in a 
 
 ion that the aorist is never straight path. 
 
82 
 
 THE LIFE AND EPISTLES OiP ST. PAUL. 
 
 15 
 
 16 
 
 37 
 
 18 
 
 19 
 20 
 
 21 
 
 The Jewish 
 believers had 
 renounced the 
 righteousness 
 of the law. 
 
 of the Gentiles, and not of the Jews, how 
 
 is it that thou eonstrainest the Gentiles to 
 
 keep the ordinances of the Jews? We are 
 
 Jews by birth, and not unhallowed Gentiles; 
 
 yet,29 knowing that a man is not justified 
 
 by the works of the Law, but by the faith of Jesus Christ 
 
 ^^e ourselves also have put our faith in Christ Jesus that we 
 
 might .^justified by the faith of Christ, and not by the 
 
 h.^^^^^'^l '^''^ ""^^^ '''^^°^ *^ ^^ J"«t^fie<i i° Christ, we 
 have indeed reduced32 ourselves also to the sinful state of 
 
 rdtTdlL^^^^"^^^ '^ ^^^^* *^- ^ minister ^flinl 
 For if I again build up that [structure of the Law! 
 which I have overthrown, then I represent myself as a trans- 
 gressor. Whereas35 i, through the operationse of the Law 
 became dead to the Law, that I might live to God I am 
 crucified with Christ; it is no more I that Kve, bui Chr's^ 
 IS living in me;37 and my outward Hfe which s ill remaps 
 ILl^Tf" faith of the Son of God, who loved me and gave 
 himself for me. I frustrate not God's gift of grace Hike 
 those who seek righteousness in the Law]; for ff the Law 
 can make men righteous, then Christ died in vain 
 
 .V, ^Y^ ^°"°^ Tischendorf and 
 the best MSS. 
 
 3ops. cxliii. 2 (LXX.) ; quot- 
 ed also more fully, Rom. iii 20 
 
 *i,^'7^®x.^°^^*^^"^t*oii is like 
 that in Rom. ix. 22. 
 
 32Literally, bee^i found sin- 
 ners ourselves, as well as other 
 men. 
 
 ^^ ^"Unhallowed." Compare 
 unhallowed Gentiles" above. 
 34Neander thinks that the 
 17th verse also ought to be in- 
 cluded m the speech of St. Paul 
 and much might be said in fa- 
 vor of his view. Still, on the 
 whole, we think the speech more 
 naturally terminates with v 16 
 The hypothesis in v. 17 is that 
 of the Judaizers, refuted (after 
 St. Paul's manner) by an ab- 
 rupt reductio ad absurdum The 
 Judaizer objects, ''You say you 
 seek rif/hteousness in Christ, 
 out in fact you reduce yourself 
 to the state of a Gentile; you 
 are farther from God, and 
 therefore farther from right- 
 
 eousness, than you were be- 
 fore." To which St. Paul only 
 replies, "On your hypothesis, 
 then, toe must conclude Christ 
 to be the minister of sin! God 
 forbid." This passage is illus- 
 trated by the similar mode in 
 which he answers the objections 
 of the same party, Rom. iii. 3- 
 «. See note on the phrase 
 rendered "God forbid" below 
 chap. iii. 21. 
 
 /'In this ''for'* (A. V.) is 
 virtually contained the sup- 
 pressed clause "but the aboli- 
 tion of the law does not make 
 me a transaressor, for " 
 
 3«This thought is fully ex- 
 panded in the 7th of Romans. 
 
 3' It is with great regret that 
 we depart from the A. V. here 
 not only because of its extreme 
 beauty, but because it must be 
 so dear to the devotional feel- 
 ings of all good men. Yet the 
 words cannot be translated 
 nevertheless I HvCj yet not I." 
 
EPISTLE TO THE GALATIANS. 83 
 
 iiL 
 O foolish Galatians, who has bewitched 1 
 Appeal to the you?38 — you, before whose eyes was held up 
 the^Galatlans. *^® picture'^9 of Jesus Christ upon the cross. 
 
 One question I would ask you. When you 2 
 received the Spirit, was it from the works of the Law, or the 
 preaching40 of Faith? Are you so senseless? Having begun 3 
 in the Spirit, would you now end in the Flesh? Have you 4 
 received so many benefits^i in vain — if indeed it has been in 
 vain? Whence, I say, are the gifts of Him who furnishes 5 
 you with the fulness of the Spirit, and works in you the 
 power of miracles ?'i2 From the deeds of the Law, or from 
 the preaching of Faith? 
 
 So likewise *' Abraham hath faith in God, 6 
 Faith and not and it was recTconed unto him for righteous- 
 thl ^o^uTbi^of 'T^ess."'^^ Know, therefore that they only are 7 
 righteousness. the sons of Abraham who are children of 
 
 Faith. And the Scripture, foreseeing that 8 
 God through Faith justifies [not the Jews only, but] the 
 Gentiles, declared beforehand to Abraham the Glad-tidings, 
 saying, *' All the nations of the Gentiles shall be blessed in 
 thee."^^ So, then, they who are children of Faith [whether 9 
 they be Jews or Gentiles] are blessed with faithful Abrah.m. 
 
 For all they who rest upon^s the works of the Law are 10 
 under a curse; for it is written, ''Cursed is every one that 
 eontinueth not in all things which are written in the booJc of 
 the Law to do them.''^^ And it is manifest that no man 11 
 is counted righteous in God's judgment under the conditions 
 of the Law; for it is written, "By faith shall the righteous 
 Zi-ye."*? But the Law rests not on Faith, but declares, 12 
 "The man that hath done these things shall live therein. "^s 
 Christ has redeemed us from the curse of the Law, having be- 13 
 come accursed for our sakes^a (for it is written, "Cursed is 
 
 38The words "that ye should ^^Literally, who have their 
 
 not obey the truth," are not root in the works of the Law,. 
 
 found in the best MSS., and or, according to the Hebrew 
 
 "among you" is also omitted. image, the children of the 
 
 39This is the literal sense. works of the Law. 
 
 *0Compare Rom. x. 17, and 1 *«Deut. xxvii. 26. Nearly ver- 
 
 Thess. ii. 13. batim from LXX. 
 
 ♦^Literally, have you experi- *7Hab. ii. 4 (LXX.) ; quoted 
 
 cnced so many things [or such also Rom. 1, 17, and Heb. x. 38. 
 great things]? The context is ^^Levit. xviii. 5 (LXX.); 
 
 against the translation of the quoted also Rom. x. 5. 
 \erb hy suffered. *»"A curse for us." TThesenti- 
 
 «The phrase is exactly simi- ment and expression strongly 
 
 lar in 1 Cor. xii. 10. resembles "sin for us," 2 Cor. 
 
 *3Gen. XV. 6 (LXX.) ; quoted v. 21 : which epistle was very 
 
 also Rom. Iv. 3. nearly contemporaneous with 
 
 "Gen. Xii. 3. from the LXX., this, if the date of the Gala- 
 
 but not verbatim. Compare the tians above adopted is correct, 
 similar quotation, Rom. iv. 17. 
 
111. 
 14 
 
 15 
 
 16 
 
 17 
 
 18 
 
 19 
 
 20 
 
 84 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 every one that hangeth on a tree"),5o to the end that in 
 Christ Jesus the blessing of Abraham might come unto the 
 Gentiles; that through Faith we might receive the promise 
 of the Spirit. 
 
 Brethren — I speak in man's language^i — 
 nevertheless, — a man's covenant, when rati- The Law could 
 fied, cannot by its giver be annulled, cr set ^^^ abrogate 
 aside by a later addition. Now God's prom- ise%o'Abra£am 
 ises were made to Abraham and to his seed; 
 the Scripture says not "and to thy seeds," as if it spoke of 
 many, but as of one, "and to thy seed; "52 and this seed is 
 Christ. But this I say; a covenant which had been ratified 
 before by God, to be fulfilled in Christ, the Law which was 
 given four hundred and thirtyss years afterwards cannot 
 make void, to the annulling of the promise. For if the 
 inheritance comes from the Law, it comes no longer from 
 promise; whereas God has given it to Abraham freely by 
 promise. 
 
 To what end, then, was the Law? it was54 added because 
 of the transgressions-'-'S of men, till the Seed should come to 
 whom belongs the promise ; and it was enacted by the minis- 
 tration of angels^e through the hands of [Moses,57 who was] 
 a mediator [between God and the people]. Now whereas a 
 mediator is, there must be two parties. But God is one [and 
 there is no second party to His promise]. 
 
 »oDeut. xxi. 23. Nearly ver- 
 batim from LXX. 
 
 "This parenthetical phrase 
 here, in St. Paul's style, seems 
 always to mean, 7 use a com- 
 parison or illustration drawn 
 from human affairs or human 
 language. Compare Rom. iii. 
 5, and 1 Cor. xv. 32. 
 
 "'Gen. xiii. 15 (LXX.). The 
 meaning of the argument is, 
 that the recipients of God's 
 promises are not to be looked 
 on as an aggregate of different 
 individuals, or of different 
 races, but are all one body, 
 whereof Christ is the head. 
 Compare "you are the seed." 
 V. 29. 
 
 "This is according to the 
 reading of the best MSS. 
 
 "Compare Rom. v. 20 : "The 
 Law was added that sin might 
 abound," which must be taken 
 with Rom. V. 13, and Rom. vii. 
 13. 
 
 "Compare Acts vii. 53. 
 
 ^■^Moses is called "the Medi- 
 ator" by the Rabbinical writ- 
 ers. See several passages quot- 
 ed by Schoettgen on this pas- 
 sage. 
 
 ^*St. Paul's argument here is 
 left by him exceedingly ellipti- 
 cal, and therefore very ob- 
 scure ; as is evident from the 
 fact that more than two hun- 
 dred and fifty different expla- 
 nations of the passage have 
 been advocated by different 
 commentators. The most nat- 
 ural meaning appears to be as 
 follows : "It is better to de- 
 pend upon an unconditional 
 promise of God than upon a 
 covenant made between God 
 and man ; for in the latter case 
 the conditions of the covenant 
 might be broken by man (as 
 they had been), and so the 
 blessings forfeited ; whereas in 
 the former case, God being im- 
 mutable, the blessings derived 
 from His promise remain 
 
EPISTLE TO THE GALATIANS. 85 
 
 iii. 
 Do I say, then, that the Law contradicts 21 
 Relation of the promises of God? that be far from me.^s 
 
 ChrfsriSiity ^^^ ^^^^ ^ ^^"^ ^^^° given which could raise 
 
 men from death to life, then would right- 
 eousness be truly from the Law. Buto" the Scripture (on 22 
 the other hand) has shut up the whole world together under 
 sin, that from Faith in Jesus Christ the promise might be 
 given to the faithful. 
 
 But before Faith came we were shut up in prison, in ward 23 
 under the Law, in preparation for the Faith which should 
 afterwards be revealed. Thus, even as the slave^i who leads 24 
 a child to the house of the schoolmaster, so the Law has led 
 us to [our teacher] Christ, that by Faith we might be justi- 
 fied; but now that Faith is come, we are under the slave's 25 
 care no longer. For you are all the sons of God, by your 26 
 faith in Christ Jesus ; yea, whosoever among you have been 27 
 baptized unto Christ have clothed yourselves with Christ.62 
 In Him there is neither Jew nor Gentile, neither slave nor 28 
 freeman, neither male nor female; for'you all are one in 
 Christ Jesus. And if you are Christ's, then you are Abra- 29 
 ham's seed, and heirs of the blessing by promise. 
 
 Now I say, that the heir, so long as he is a child, has no iv. 1 
 more freedom than a slave, though he is owner of the whole 
 inheritance; but he is under overseers and stewards until 2 
 the time appointed by his father. And so we also [who are 3 
 Israelites] when w^e were children were in bondage, under our 
 childhood's lessons of outward ordinances.63 But when the 4 
 
 steadfast forever." The pas- enable them to fulfil its pre- 
 sage is parallel with Rom. iv. cepts, it would give them right- 
 13-16. eousness : but it does not pre- 
 
 ^The expression occurs four- tend to do this ; on the con- 
 teen times in St. Paul ; viz. trary, it shows the impotence 
 three times in Galatians, ten of their nature by the contrast 
 times in Romans (another ex- of its requirements with their 
 ample of the similarity between performance. This verse is 
 these Epistles), and once in 1 parallel with Rom. xi. 32. 
 Corinthians. In one of these ^^The inadequate translation 
 cases (Gal. vi. 14) it is not here in the Authorized Version 
 interjectional ; in another (1 has led to a misconception of 
 Cor. vi. 15), it repels a direct the metaphor. See note on 1 
 hypothesis, "Shall I do (so and Cor. iv. 15. Compare also Hor. 
 so)? God forbid." But in all Sat. i. 6 (81). 
 the other instances it is inter- ^^The only other place where 
 jectional, and rebuts an infer- this expression occurs is Rom. 
 ence deduced from St. Paul's xiii. 14 ; another instance of 
 doctrine by an opponent. So resemblance between the two 
 that the question which pre- Epistles 
 
 cedes the phrase is equivalent ^sThe phrase literally means 
 
 to Do I, then, infer that?" the elementary lessons of out- 
 
 •"The connection of the argu- ward things. Compare Col. ii. 
 
 ment is, that if the Law could 8 and 20. 
 give men spiritual life, and so 
 
86 
 
 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 10 
 
 13 
 
 appointed time was fully come, God sent forth His Son, who 
 was born of a woman, and born subject to the Lawj that He 
 might redeem from their slavery the subjects of the Law, 
 that weC4 might be adopted as the sons of God. And De- 
 cause you are the sons of God, He has sent forth the Spirit 
 of His Son into your hearts, crying unto Him " Father."^^ 
 Wherefore thou [who canst so pray] art no more a slave, but 
 a son ; and if a son, then an heir of God through Christ. 
 
 But formerly, when you knew not God, 
 you were in bondage to gods that have no Heathen°con^ 
 real being.oe Yet now, when you have gain- verts not to re- 
 ed the knowledge of God, — or rather, when turn to an out- 
 God has acknowledged you,67— how is it that SVorship.''" 
 you are turning backwards to those childish 
 lessons, weak and beggarly as they are;68 eager to place 
 yourselves once more in bondage under their dominion. Are 
 you observing days,69 and months,^© and seasons,7i and 
 years ?72 I am fearful for you, lest I have spent my labor 
 on you in vain. I beseech you, brethren, to become as I 
 am [and seek no more a place among the circumcised] ; 
 for T too have become as you'^3 are [and have cast away the 
 pride of my circumcision]. You have never wronged me: 7* 
 on the contrary, although it was sickness (as you know) 
 
 "We, namely, all Christians, 
 whether Jews or Gentiles, in 
 other words, the Son of God 
 was horn of a woman, that all 
 the sons of women might by- 
 union with Him become the 
 sons of God. 
 
 «5"Abba" is the Syro-Chal- 
 daic word for Father, and it is 
 the actual word with which the 
 Lord's prayer began, as it was 
 uttered by our Lord himself. 
 The "Father" which follows is 
 only a translation of "Abba," 
 inserted as translations of Ara- 
 maic words often are by the 
 writers of the New Testament, 
 but not used along with "Abba." 
 This is rendered evident by 
 Mark xiv. 36, when we remem- 
 ber that our Lord spoke in 
 Syro-Chaldaic. Moreover, had 
 it been used vocatively (as in 
 A. V.) along with Abba, the 
 Greek would have been differ- 
 ent. Rom. viii. 15 is exactly 
 parallel with the present pas- 
 sage. 
 
 *«This is of course addressed 
 to Heathen converts. 
 
 ®^Compare 1 Cor. viii. 3. 
 
 '^Literally, the weak and beg- 
 garly rudimentary lessons. 
 
 «eThe Sabbath days. Com- 
 pare Col. ii. 16. [Also Rom. 
 xiv. 6. See notes on those pas- 
 sages — H.] 
 
 ■^^The seventh months. 
 
 "The seasons of the great 
 Jewish feasts. 
 
 7^The Sabbatical and Jubilee 
 years. From this it has been 
 supposed that this Epistle must 
 have been written in a Sab- 
 batical year. But this does not 
 necessarily follow, because the 
 word may be merely inserted 
 to complete the sentence ; and 
 of course those who observed 
 the Sabbaths, festivals, &c., 
 would intend to observe also 
 the Sabbatical years when they 
 came. The plural "years" fa- 
 vors this view. 
 
 '^This is addressed (as above) 
 to the Gentile converts. 
 
 ^*The aorist used as perf. (of. 
 notes on 2 Cor. vii. 2, and Rom. 
 V. 5). It might, however, per- 
 haps be here rendered, Ye did 
 
EPISTLE TO THE GALATIANS. 
 
 87 
 
 which caused^s me to preach the Glad-tidings to you at my 
 first visit, yet you neither scorned nor loathed the bodily in- 
 firmity which was my trial ;7o but you welcomed me as an 
 angel of God, yea, even as Christ Jesus. Why, then, did you 
 think yourselves so happy? (for I bear you witness that, if 
 it had been possible, you would have torn out your own eyes77 
 and given them to me). Am I then become your enemy^s 
 because I tell you the truth? They [who call me so] show 
 zeal for you with no good intent; they would shut you out 
 from others, that your zeal may be for them alone. But it 
 is good to be zealous^a in a good cause, and that at all times, 
 and not when zeal lasts only [like yours] while I am present 
 with you. My beloved children, I am again bearing the 
 pangs of travail for you, till Christ be fully formed within 
 you. I would that I were present with you now, that I might 
 change my tone; for you fill me with perplexity. 
 
 14 
 
 15 
 
 16 
 
 17 
 
 18 
 
 19 
 
 20 
 
 me no wrong {when I first 
 came to you.} 
 
 ''H. e. by keeping him in their 
 country against his previous 
 intention. The literal English 
 of this is, You have injured me 
 in nothing ; but you know that 
 because of bodily sickness I 
 preached the Glad-tidings to 
 you on the first occasion, and 
 you neither, dc. We are glad 
 to find that Dean Ellicott, in his 
 recent valuable and accurate 
 commentary, expresses his opin- 
 ion that "the only grammatical- 
 ly correct translation is propter 
 corporis infirmitatem." The con- 
 trary view of Professor Jowett, 
 who translates "amid infirmity," 
 is defended only by a mistaken 
 parallel from Phil. i. 15. See 
 Quarterly Review for Decem- 
 ber, 1855, p. 153, note 2. 
 
 ''•'This was probably the same 
 disease mentioned 2 Cor. xii. 7. 
 It is very unfortunate that the 
 word temptation has so chang- 
 ed its meaning in the last two 
 hundred and fifty years, as to 
 make the Authorized Version 
 of this verse a great source of 
 misapprehension to ignorant 
 readers. Some have even been 
 led to imagine that St. Paul 
 spoke of a sinful habit in which 
 he indulged, and to the do- 
 minion of which he was en- 
 
 couraged (2 Cor. xii. 9) con- 
 tentedly to resign himself ! We 
 should add, that if, with some 
 of the best MSS., we read 
 "your," it makes no very ma- 
 terial difference in the sense ; 
 St. Paul's sickness would then 
 be called the trial of the Ga- 
 latians. 
 
 "This certainly seems to con- 
 firm the view of those who sup- 
 pose St. Paul's malady to have 
 been some disease in the eyes. 
 The "your" appears emphatic, 
 as if he would say, you would 
 have torn out your own eyes 
 to supply the lack of mine. 
 
 '^''The Judaizers accused St. 
 Paul of desiring to keep the 
 Gentile converts in an inferior 
 position, excluded (by want of 
 circumcision) from full cove- 
 nant with God ; and called him, 
 therefore, their enemy. 
 
 ■^"The expression would more 
 naturally mean, "to be the ob- 
 ject of zeal," as many inter- 
 preters take it ; but, on the 
 whole, the other interpretation 
 (which is that of the older in- 
 terpreters and of Olshausen) 
 seems to suit the context better. 
 Perhaps, also, there may be an 
 allusion here to the peculiar 
 use of the word "Zealot." Com- 
 pare Gal, i.»14. 
 
88 TPIE LIFE AND EPISTLES OF ST. PAUL, 
 iv. 
 
 21 Tell me, ye that desire to be under the 
 
 22 Law, will you not hear the Law? For there- of^Hagar^'LId 
 in it is written that Abraham had two Sarah teaches 
 sons;8« one by the bond-woman, the other t^e same lesson 
 
 23 by the free. But the son of the bond- ^° *^® •'®^- 
 woman was born to him after the flesh; whereas the son of 
 
 24 the free-woman was born by virtue of the promise. Now, all 
 this is allegorical ; for these two women are the two cove- 
 nants; the first given from Mount Sinai, whose children are 
 born into bondage, which is Hagar (for the word Hagar^i 
 
 25 In Arabia signifies Mount Sinai) ; and she answers to the 
 earthly Jerusalem, for^s she is in bondage with her children: 
 
 26 But [Sarahss is the second covenant in Christ, and answers 
 to the heavenly Jerusalem; for] the heavenly Jerusalem is 
 
 27 free; which is the mother of us all.84 And so it is written, 
 " Eejoice, thou barren that hearest not; JjreaTc forth into 
 shouting, thou that travailest not; for the desolate hath 
 many more children than she which hath the hush and.' '^^ 
 
 28 Now, we, brethren, like Isaac, are children [born not nat- 
 
 29 urally, but] of God's promise. Yet, as then the spiritual 
 seed of Abraham was persecuted by his natural seed, so it is 
 
 30 also now. Nevertheless, what says the Scripture? "Cast 
 out the hond-woman and her son; for the son of the 'bond- 
 woman shall not be heir with the son of the free-woman.' '^^ 
 
 31 Wherefore, brethren, we are not children of the bond-woman, 
 7. 1 but of the free. Stand fast, then, in the freedom which 
 
 Christ has given us, and turn not back again to entangle 
 yourselves in the yoke of bondage. 
 2 Lo, I Paul declare unto you, that, if you cause yourselves 
 
 80With this passage compare have their "citizenship in 
 
 Rom. ix. 7-9. heaven" (Phil. iii. 20). 
 
 **iThe word Hagar in Arabic s^tj^js clause in brackets is 
 
 means "a rock," and some au- implied, though not expressed, 
 
 thorities tell us that Mount by St. Paul, being necessary for 
 
 Sinai is so called by the Arabs. the completion of the parallel. 
 
 The lesson to be drawn from '^•'The weight of MS. authority 
 
 this whole passage, as regards is rather against the "all" of 
 
 the Christian use of the Old the received text ; yet it bears 
 
 Testament, is of an importance an emphatic sense if retained, 
 
 which can scarcely be overrated. viz. "us all, whether Jews or 
 
 *2A11 the best MSS. read "for" Gentiles, who telong to the Is- 
 
 Hagar being, both herself and rael of God." Compare Gal. 
 
 her children, in bondage, cor- vi. 16. 
 
 responds to tJie earthly Jeru- ^'igaiah liv. 1 (LXX.). Quot- 
 
 salem: by which latter expres- ed as a prophetic testimony to 
 
 sion is denoted the whole sys- the fact that the spiritual seed 
 
 tem of the Mosaic law, repre- of Abraham should be more 
 
 sented by its local centre, the numerous than his natural 
 
 Holy City. To this latter is seed. 
 
 opposed the "city to come" ^^Gen. xxi. 10 from LXX., 
 
 (Heb. xii. 22), where Christians but not quite verbatim. 
 
EPISTLE. TO THE GALATIANS. 
 
 89 
 
 to be circumcised, Christ will profit you nothing. I testify- 
 again to every man who submits to circumcision, that he 
 thereby lays himself under obligation to fulfil the whole Law. 
 If you rest your righteousnes on the Law, you are cut off 
 from Christ,87 you are fallen from His gift of grace. For 
 we, through the Spirits^ [not through the Flesh], from Faith 
 [not works], look eagerly for the hopesa of righteousness. 
 For in Christ Jesus neither circumcision avails any thing, 
 nor uncircumcision ; but Faith, whose work is Love. 
 
 You were running the race well : who has 
 cast a stumbling-block in your way? who has 
 turned you aside from your obedience to the 
 truth? The counsel which you have obeyedso 
 came not from Him who called^i you. "A 
 little leaven leavens the whole lump. ' '92 As 
 for me, I rely upon you, in the Lord, that you will not be 
 led astray; but he that is troubling you, whosoever he be, 
 shall bear the blame. 
 
 But if I myself also [as they say] still preach, circum- 
 cision,93 why am I still persecuted? for if I preach circum- 
 cision, then the cross, the stone at which they stumble,94 is 
 done away. 
 
 Warning 
 against the 
 Judaizing 
 teachers, and 
 against party 
 divisions. 
 
 8 
 
 9 
 
 10 
 
 11 
 
 87This phrase (meaning lit- 
 erally to be cancelled from a 
 thing, i. e. to have utterly lost 
 all connection with it) is only 
 found in this passage, and in 
 Rom. vii. 2 and 6. Another 
 Instance of resemblance be- 
 tween the two Epistles. 
 
 **ln the words "spirit" and 
 "faith," a tacit reference is 
 made to their antithesis (con- 
 stantly present to St. Paul's 
 mind) "flesh" or "letter," and 
 "law" or "works," respectively. 
 
 ^^i. e. the hope of eternal 
 happiness promised to right- 
 eousness. Compare Rom. viii. 
 24, 25, where the same verb is 
 used. 
 
 ^^There is a paronomasia 
 here, expressed by "obedience" 
 and "obeyed." 
 
 »iThe participle used sub- 
 stantively. Compare i. 6, and 
 note. 
 
 •'This proverb is quoted also 
 1 Cor. v. 6. Its application 
 here may be, "Your seducers 
 are few, but yet enough to cor- 
 rupt you all ;" or it may be 
 "circumcision is a small part 
 
 of the law, but yet its observ- 
 ance is su^cient to place you 
 altogether under the legal 
 yoke." 
 
 "^This accusation might nat- 
 urally be made by St. Paul's 
 opponents, on the ground of his 
 circumcising Timothy, and him- 
 self still continuing several 
 Jewish observances. See Acts 
 XX. 6, and Acts xxi. 24. The 
 first "still" in this verse is 
 omitted by some MSS., but re- 
 tained by the best. 
 
 ''^Literally, ' the stumbling- 
 stone of the cross; 1. e. the 
 cross which is their stumbling- 
 stone. Compare 1 Cor. i. 23. 
 The doctrine of a crucified Mes- 
 siah was a stumbling-block to 
 the national pride of the Jews ; 
 but if St. Paul would have con- 
 sented to make Christianity a 
 sect of Judaism (as he would 
 by "preaching circumcipion"), 
 their pride would have been 
 satisfied. But then, if salvation 
 were made to depend on out- 
 ward ordinances, the death of 
 Christ would be rendered un- 
 meaning. 
 
90 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 V. 
 
 12 I could wish that these agitators who disturb your quiet 
 would execute upon themselves not only circumcision, but 
 excision also. 95 
 
 13 For you, brethren, have been called to 
 
 freedom ;9« only make not your freedom a S?m?re°Si-^° 
 vantage-ground for the Flesh, but rather en- lightened party- 
 slave yourselves one to another by the bond- ^o^ to abuse 
 
 14 age of love. For all the Law is fulfilled in ^^^''* freedom, 
 this one saying, "Thou shalt love thy neighbor as thyself."^'' 
 
 15 But if you bite and devour one another, take heed lest you 
 be utterly destroyed by one another's means. 
 
 1 6 But this I say, walk in the Spirit, and you 
 
 17 shall not fulfil the desire of the Flesh; for Variance ba- 
 the desire of the Flesh fights against the anr'the^^sh.^* 
 Spirit, and the desire of the Spirit fights 
 
 against the Flesh; and this variance tends to hinderss 
 
 18 you from doing what you wish to do. But, if you be led 
 
 19 by the Spirit, you are not under the Law.99 Now the works 
 of the Flesh are manifest, which are such as these; fornica- 
 
 20 tion, impurity, lasciviousness ; idolatry, witchcraft ;i en- 
 mities, strife, jealousy, passionate anger; intrigues,2 di- 
 
 21 visions, sectarian parties; envy, murder; drunkenness, 
 revellings, and such like. Of which I forewarn you (as I 
 told you also in times past), that they who do such things 
 
 22 shall not inherit the kingdom of God. But the fruit of the 
 
 "^Observe the force of the teaching. By the "fleth" St. 
 
 "also" and of the middle voice Paul denotes not merely the 
 
 here ; the A. V. is a mistrans- sensual tendency, but generally 
 
 lation. that which is earthly in man 
 
 "•^Literally, on terms of free- as opposed to what is spiritual. 
 
 dom. It should be observed, that the 
 
 "^Levit. xix. 18 (LXX.). 17th verse is a summary of the 
 
 ^^Not "so that you cannot do'- description of the struggle be- 
 
 (A. v.), but "tending to pre- tween flesh and spirit in Rom. 
 
 vent you from doing." vii. 7-25 : and verse 18th is a 
 
 »8To be "under the yoke of summary of the description of 
 
 the Law," and "under the yoke the Christian's deliverance from 
 
 of the Flesh," is in St. Paul's this struggle. Rom. viii. 1-14. 
 
 language the same ; because, ^The profession of magical 
 
 for those who are under the arts. The history of the times 
 
 Spirit's guidance, the Law is in which St. Paul lived is full 
 
 dead (v. 23) ; they do right, of the crimes committed by 
 
 not from fear of the Law's those who professed such arts, 
 
 penalties, but through the in- We have seen him brought into 
 
 fluence of the Spirit who dwells contact with such persons at 
 
 within them. This, at least, is Ephesus already. They dealt 
 
 the ideal state of Christians. in poisons also, which accounts 
 
 Compare Rom. viii. 1-14. St. for the use of the term ety- 
 
 Paul here, and elsewhere in his mologically. 
 
 Epistles, alludes thus briefly to ^p^j. tt,is word, compare 
 
 important truths, because his Rom. ii. 8, and note. Also 2 
 
 readers were already familiar Cor. xii. 20. 
 with them from his personal 
 
EPISTLE TO THE GALATIANS. 
 
 91 
 
 Spirit is love, joy, peace, long-suffering, kindness, goodness, 
 trustfulness,^ gentleness, self-denial. Against such there 23 
 is no Law. 
 
 24 
 
 Warning to the 
 more enlight- 
 ened party 
 against spirit- 
 ual pride. 
 
 Provision to 
 be made for 
 the mainte- 
 nance of the 
 presbyters (in 
 structors ) . 
 
 But they who are Christ's have crucified* 
 the Flesh, with its passions and its lusts. 
 If we live by the Spirit, let our steps be 25 
 guided by the Spirit. Let us not become 26 
 vainglorious, provoking one another to strife, 
 regarding one another with envy. Brethren, vi. 1 
 — I speak to you who call yourselves the Spiritual, s — even if 
 any one be overtaken in a fault, do you correct such a man in 
 a spirit of meekness ; and take thou heed to thyself, lest thou 
 also be tempted. Bear ye one another's burdens, and so ful- 2 
 fil the law of Christ. For, if any man exalts himself, think- 3 
 ing to be something when he is nothing, he deceives himself 
 Avith vain imaginations. Kather let every man examine his 4 
 own work, and then his boasting will concern himself alone, 
 and not his neighbor; for each will bear the load [of sin] 5 
 which is his own,6 [instead of magnifying the load which is 
 his brother's]. 
 
 Moreover, let him who is receiving ihstruc- 6 
 tion in the Word^ give to his instructor a 
 share in all the good things which he pos- 
 sesses. Do not deceive yourselves — God can- 7 
 not be defrauded. 8 Every man shall reap 8 
 as he has sown. The man who now sows for 
 his own Flesh shall reap therefrom a harvest doomeda to per- 
 ish; but he who sows for the Spirit shall from the Spirit 
 reap the harvest of life eternal. But let us continue in well- 9 
 doing, and not be weary :io for in due season we shall reap, 
 
 'The word seems to have 
 this meaning here ; for faith 
 (in its larger sense) could not 
 be classed as one among a 
 number of the constituent parts 
 of love. See 1 Cor. xiii. 
 
 *Some translate this aorist 
 "crucified the flesh [at the time 
 of their baptism or their con- 
 version.]" But it is more nat- 
 ural to take it as used for the 
 perfect. See notes on 2 Cor. 
 vii. 2, and Rom. v. 5. 
 
 '^"Ye that are spiritual." See 
 p. 391. 
 
 ^'The allusion here is appar- 
 ently to ^sop's well-known 
 fable. It is unfortunate, that, 
 in the Authorized Version, two 
 words (v. 2) are translated by 
 
 the same term burden^ which 
 seems to make St. Paul contra- 
 dict himself. His meaning is, 
 that self-examination will pre- 
 vent us from comparing our- 
 selves boastfully with our 
 neighbor : we shall have enough 
 to do with our own sins, with- 
 out scrutinizing his. 
 
 '^By the Word is meant the 
 doctrines of Christianity. 
 
 ^Literally, "God is not mock- 
 ed," i. e. God is not really de- 
 ceived by hypocrites, who think 
 to reap where they have not 
 sown. 
 
 »See Rom. viii. 21. 
 
 i«Compare 2 Thess. iil. 13. 
 where the expression is almost 
 exactly the same. 
 
92 
 
 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 VI. 
 
 11 
 
 J2 
 
 13 
 
 14 
 
 15 
 
 if we faint not. Therefore, as we have opportunity,! i let us 
 do good to all men, but especially to our -brethren in the 
 household of Faith. 
 
 Observe the sizei2 of the characters in 
 which I writeis to you with my own Autograph 
 •' •' conclusion, 
 
 hand. 
 
 I tell you that they who wish to have a good repute in 
 things pertaining to the Flesh, they, and they alone,!* are 
 forcing circumcision upon you ; and that only to save them- 
 selves from the persecution whichi5 Christ bore upon the 
 cross. For even they who circumcise themselves do not keep 
 the Law; but they wish to have you circumcised, that your 
 obediencei6 to the fleshly ordinance may give them a ground 
 of boasting. But as for me, far be it from me to boast, save 
 only in the cross^^ of our Lord Jesus Christ; whereby the 
 world is crucified unto me, and I unto the world. For in 
 Christ Jesus neither circumcision is any thing, nor uncircum- 
 
 "This opportunity (time) is 
 suggested by the preceding sea- 
 son (time) ; but the verbal 
 identity cannot with advantage 
 be retained here in English. 
 
 i^Thus we must understand 
 the phrase, unless we suppose 
 (with Tholuck) that "how 
 large" is used for "what kind 
 of," as in the later Greek of 
 Byzantine writers. To take 
 "characters" as equivalent to 
 "letter" appears inadmissible. 
 St. Paul does not here say that 
 he wrote the whole Epistle with 
 his own hand ; but this is the 
 beginning of his usual auto- 
 graph postcript, and equivalent 
 to the "so I write" in 2 Thess. 
 iii. 17. We may observe as a 
 further confirmation of this 
 view, that scarcely any Epistle 
 bears more evident marks than 
 this of having been written 
 from dictation. The writer of 
 this note received a letter from 
 the venerable Neander a few 
 months before his death, which 
 illustrated this point in a man- 
 ner the more interesting, be- 
 cause he (Neander) takes a 
 different view of this passage. 
 His letter is written in the fair 
 and flowing hand of an amanu- 
 ensis, but it ends with a few ir- 
 regular lines in large and rug- 
 ged characters, written by him- 
 self, and explaining the cause 
 
 of his needing the services of 
 an amanuensis, namely, the 
 weakness of his eyes (probably 
 the very malady of St. Paul). 
 It was impossible to read this 
 autograph without thinking ot 
 the present passage, and ob- 
 serving that he might have ex- 
 pressed himself in the very 
 words of St. Paul : "Behold ! 
 in what large characters I have 
 written to thee with my own 
 hand." [The words are given 
 in uncial characters on the next 
 page. — H.] 
 
 i^The past tense, used, ac- 
 cording to the classical epistol- 
 ary style, from the position of 
 the readers. 
 
 "The "they" is emphatic. 
 
 ^'Literally, that they may not 
 
 he persecuted with the cross of j 
 
 Christ. Cf. 2 Cor. 1. 5 {the 
 
 suffe7-in(fs of Christ). I 
 
 i^Literally, that they may 
 boast in your flesh. 
 
 i^'To understand the full ! 
 force of such expressions as i 
 "to boast in the cross," we must j 
 remember that the cross (the ! 
 instrument of punishment of 
 the vilest malefactors) was as- : 
 sociated with all that was most \ 
 odious, contemptible, and hor- ; 
 rible in the minds of that gen- 
 eration, just as the word gibbet 
 would be now. 
 
EPISTLE TO THE GALATIANS. 
 
 93 
 
 cision; but a new creation.is And whosoever shall walk by 
 this rule, peace and mercy be upon them, and upon all the 
 Israel of God.io 
 
 Henceforth, let no man vex me; for I bear in my body the 
 scars^o which mark my bondage to the Lord Jesus 
 
 Brethren, the grace of our Lord Jesus Christ be with your 
 spirit. Amen. 
 
 lAETE nHAIK0I2 YMIN rPAMMA2IN EFPAi-A TH EMH XEIPI-21 
 
 VI. 
 16 
 
 17 
 
 18 
 
 "Cf. 2 Cor. V. 17. 
 "Compare ch. iii. v. 9 
 '"Literally, the scars of the 
 wounds made upon the body of 
 a slave by the branding-iron, 
 by which he was marked as 
 belonging to his master Ob- 
 serve the emphatic "I :" what- 
 ever others may do, I at least 
 bear in my body the true marks 
 which show that I belong to 
 Christ; the scars, not of cir- 
 
 cumcision, but of wounds suf- 
 fered for His sake. Therefore 
 let no man vex me by denying 
 that I am Christ's servant, and 
 bear His commission. Cf. 2. 
 Cor. xi. 23. 
 
 2i[The words used by St. Paul 
 (Gal. vi. 11), as they appear 
 in the Unical MSS., e. g. the 
 Codex Ephraemi Rescreptus 
 (C).— H.] 
 
Salutation. 
 
 EPISTLE TO THE KOMANS.i 
 
 PAUL, a bondsman of Jesus Christ, a 
 called Apostle, set apart to publish the Glad- 
 tidings of God — which he promised of old by His Prophets 
 in the Holy Scriptures, concerning His Son (who was born 
 of the seed of David according to the flesh, but was marked 
 out2 as the Son of God with mighty power, according to the 
 spirit of holiness, by resurrection from the dead), 3 even 
 Jesus Christ, our Lord and Master.* By whom I received 
 grace and apostleship, that I might declare His name among 
 all the Gentiles, and bring them to the obedience of faith. 
 Among whom ye also are numbered, being called by Jesus 
 Christ — TO ALL God's beloved, called to be Saints,^ who 
 
 DWELL IN EOME.6 
 
 iThe date of this Epistle is 
 very precisely fixed by the fol- 
 lowing statements contained in 
 it: — 
 
 (1.) St. Paul had never yet 
 been to Rome (i. 11, 13, 15). 
 
 (2.) He was intending to go 
 to Rome, after first visiting 
 Jerusalem (xv. 23-28). This 
 was exactly his purpose dur- 
 ing his three-months' residence 
 at Corinth. See Acts xix. 21. 
 
 (3.) He was going to bear a 
 collection of alms from Mace- 
 donia and Achaia to Jerusalem 
 (XV. 26 and 31). This he did 
 carry from Corinth to Jerusa- 
 lem at the close of this three- 
 months' visit. See Actv> xxiv. 
 17. 
 
 (4.) When he wrote the 
 Epistle, Timotheus, Sosipater, 
 Gaius, and Erastus were with 
 him (xvi. 21, 23) ; of these, 
 the first three are expressly 
 mentioned in the Acts as hav- 
 ing been with him at Corinth 
 during the three-months' visit 
 (see Acts xx. 4) ; and the last, 
 Erastus, was himself a Co- 
 rinthian, and had been sent 
 shortly before from Ephesus 
 (Acts xix. 22) with Timotheus 
 on the way to Corinth. Com- 
 pare 1 Cor. xvi. 10, 11. 
 
 (5.) PhcEbe, a deaconess of 
 the Corinthian port of Cen- 
 
 94 
 
 chrea, was the bearer of the 
 Epistle (xvi. 1) to Rome. 
 
 ^"Defined," here equivalent, 
 as Chrysostom says, to "mark- 
 ed out." We may observe that 
 the notes which marked Jesus 
 as the Son of God are here de- 
 clared to be power and holiness. 
 Neither would have been suflB- 
 cient without the other. 
 
 ^"Resurrection of the dead" 
 had already become a technical 
 expression, used as we use 
 "Resurrection" ; it cannot here 
 mean the general resurrection 
 of the dead (as Prof. Jowett 
 supposes), because that event 
 not having taken place could 
 not "define" our Lord to be the 
 Son of God. 
 
 *"Lord" seems to require this 
 translation here, especially in 
 connection with "bondsman," 
 V. 1. 
 
 ^See note on 1 Cor. 1. 2. 
 
 ^If this introductory saluta- 
 tion appears involved and par- 
 enthetical, it the more forci- 
 bly recalls to our mind the 
 manner in which it was writ- 
 ten ; namely, by dictation from 
 the mouth of St. Paul. Of 
 course an extemporary spoken 
 composition will always be 
 more full of parentheses, ab- 
 rupt transitions, and broken 
 sentences, than a treatise com- 
 posed in writing by its author. 
 
EPISTLE TO THE ROMANS. 
 
 95 
 
 Intention of 
 visiting Rome 
 to declare the 
 Glad-tidings 
 
 Grace be to you, and peace from God our Father, and from 
 our Lord Jesus Christ. 
 
 First I thank my God through Jesus Christ 
 for you all, because the tidings of your faith 
 are told throughout the whole world. For 
 God is my witness (whom I serve with the 
 worship^ of my spirit, in proclaiming the 
 Glad-tidings of His Son) how unceasingly I make mention 
 of you at all times in my prayers, beseeching Him that, if 
 it be possible, I might now at length have a way open to me, 
 according to the will of God, to come and visit you. For I 
 long to see you, that I may impart to you some spiritual gift, 
 for the establishment of your steadfastness; that I may 
 share with you (I would say) in mutual encouragement, 
 through the faith both of you and me together, one with an- 
 other. But I would not have you ignorant, brethren, that I 
 have often purposed to come to you (though hitherto I have 
 been hindered), that I might have some fruit among you also, 
 as I have among the other Gentiles. I am a debtor both to 
 Greeks and Barbarians, both to wise and foolish; therefore, 
 as far as in me lies, I am ready to declare the Glad-tidings to 
 you that are in Rome, as well as to others. For [even in the 
 chief city of the world] I am not ashamed of 
 tidings consists ^^^ Glad-tidings of Christ, seeing it is the 
 in the revela- mighty power whereby God brings salvation 
 tion of a new ^q every man that has faith therein, to the 
 feet moral sta^'e J^"^ ^Tst, and also to the Gentile.s For there- 
 (God's right- in, God's righteousnesss is revealed, a right- 
 which^TaVth°^s ^ousness which springs from Faith, and 
 the condition which Faith receives; as it is written, *'By 
 and the faith shall the righteous Uve.^'^o 
 
 10 
 
 11 
 
 12 
 
 13 
 
 14 
 15 
 
 16 
 
 17 
 
 ^The addition of "with my 
 spirit" qualifies the verb, which 
 was generally applied to acts 
 of outward worship. As much 
 as to say, "My worship of God 
 is not the outward service of 
 the temple, but the inward hc«a- 
 age of the spirit." See the 
 corresponding substantive sim- 
 ilarly qualified, chap. xii. 1. 
 
 ^St. Paul uses the word for 
 "Greek" as the singular of the 
 word for "Gentiles," because 
 the singular of the latter is 
 not used in the sense of a Gen- 
 tile. Also the plural "Greeks" 
 is used when individual Gen- 
 tiles are meant ; "Gentiles" 
 when Gentiles collectively are 
 spoken of. 
 
 ^God's righteousness. Not an 
 attribute of God, but the right- 
 eousnes which God considers 
 such ; and which must, there- 
 fore, be the perfection of man's 
 moral nature. The righteous- 
 ness may be looked on under 
 two aspects : 1. in itself, as a 
 moral condition of man ; 2. 
 in its consequences, as involv- 
 ing a freedom from guilt in the 
 sight of God. Under the first 
 aspect, it is the possession of a 
 certain disposition of mind call- 
 ed faith. Under the second 
 aspect, it is regarded as some- 
 thing reckoned by God to the 
 amount of man — an acquittal of 
 past offences. 
 
 i^Habakkuk ii. 4 (LXX.). 
 
96 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 18 
 
 19 
 
 20 
 
 21 
 
 22 
 23 
 
 24 
 
 25 
 
 26 
 
 27 
 
 28 
 
 29 
 
 For the wrath of God is revealed from 
 heaven against all ungodliness and unright- 
 eousness of men, who keepn down the truth 
 [which they know] by the wickedness where- 
 in they live.i2 Because that which can be 
 knowni3 of God is manifested in their hearts, 
 God himself having shown it to them ; for 
 His eternal power and Godhead, though they 
 
 recipient. 
 For by God's 
 previous reve- 
 lations, only 
 His prohibition 
 of sin had 
 been revealed. 
 Thus the law 
 of conscience 
 was God's 
 
 be invisible, yet are seen ever since the world f^^^Jf <^^°?, *® 
 ' -^ - - - __. . the Gentiles, 
 
 and had been 
 violated by 
 them, as was 
 
 testified by 
 the utterly 
 corrupt state 
 of the hearhen 
 
 was made, being understood by His works, 
 that they [who despised Him] might have no 
 excuse; because, although they knew God, 
 they glorified Him not as God, nor gave 
 Him thanks, but in their reasonings they 
 went astray after vanity, and their senseless ^^^^^ 
 heart was darkened. Calling themselves 
 wise, they were turned into fools, and forsook the gloryi* of 
 the imperishable God for idols graven in the likeness of per- 
 ishable men, or of birds and beasts, and creeping things. 
 Therefore God also gave them up to work uncleanness ac- 
 cording to their hearts ' lust, to dishonor their bodies one with 
 another; seeing they had bartered the truth of God for lies, 
 and reverenced and worshipped the things made instead of 
 the Maker, who is blessed forever. Amen. For this cause 
 God gave them up to shameful passions; for on the one 
 hand their women changed the natural use into that which is 
 against nature; and on the other hand their men, in like 
 manner, leaving the natural use of the woman, burned in 
 their lust one toward another, men with men working abomi- 
 nation, and receiving in themselves the due recompense of 
 their trausgression. And as they thought fit to cast out the 
 acknowledgment of God, God gave them over to an outcasti^ 
 mind, to do the things that are unseemly. They are filled 
 with all unrighteousness, fornication, depravity, covetous- 
 ness,i6 maliciousness. They overflow with envy, murder, 
 
 Quoted also Gal. lii. 11, and 
 Heb. X. 38. 
 
 "For this meaning of the 
 verb, compare 2 Thess. ii. 6. 
 
 12^1/ living in wickedness. 
 
 "That which can be known 
 by men as men, without special 
 supernatural communication. 
 
 "This is nearly a quotation 
 from Ps. cvi. 20 (LXX.). The 
 phrase used there and here 
 meaning to forsake one thing 
 for another; to change one 
 thing against another. 
 
 iBThere is a play upon the 
 words here (cast out — outcast). 
 A translation should, if possi- 
 ble, retain such marked char- 
 acteristics of St. Paul's style. 
 A paranomasia upon the same 
 words is found 2 Cor. xiii. 6, 7. 
 
 i«Perhaps this may be here 
 used for lust, as it is at Eph. v. 
 3 and elsewhere ; see the notes 
 there, and also see Hammond, 
 and Jowett, in loco. 
 
EPISTLE TO THE ROMANS. 
 
 97 
 
 strife, deceit, malignity. They are whisperers, backbiters, 30 
 God-haters; 17 outrageous, overweening, false boasters; in- 
 ventors of wickedness; undutiful to parents; bereft of wis- 31 
 dom; breakers of covenanted faith; devoid of natural affec- 
 tion ; ruthless, merciless. Who knowing the decree of God,i8 32 
 whereby all that do such things are worthy of death, not 
 only commit the sins, but delight in their fellowship with the 
 sinners. 
 
 Wherefore, thou, O man, whosoever thou ii.l 
 art that judgest others, art thyself without 
 excuse; 19 for in judging thy neighbor thou 
 condemnest thyself, since thy deeds are the 
 same which in him thou dost condemn. And 2 
 we know that God judges them who do such 
 wickedness, not2o by their words, but by 
 their deeds. But reckonest thou, O thou that 3 
 condemnest such evil-doers, and doest the 
 like thyself, that thou shalt escape the judg- 
 ment of God? or does the rich abundance of 4 
 His kindness and forbearance and long-suf- 
 fering cause thee to despise2i Him? and art 
 thou ignorant that God, by His kindness [in 
 vealed, "whether withholding punishment], strives to lead thee 
 outwardly (as to repentance? But thou, in the hardness 5 
 and impenitence of thy heart, art treasuring 
 up against thyself a store of wrath, which 
 will be manifested in22 the day of wrath, 
 even the day when God will reveal23 to the 
 sight of men the righteousness of His judgment. For He 6 
 will pay to all their due, according to their deeds; to those 7 
 who with steadfast endurance in well-doing seek glory and 
 
 It was also 
 violated by 
 those who ac- 
 knowledged 
 its obligation 
 (whether Jews 
 or h«athen 
 philosophers). 
 Such acknowl- 
 edgment would 
 not avail in 
 God's sight. 
 His judgment 
 would depend 
 on the agree- 
 ment between 
 the actions and 
 the law re- 
 
 to the Jews) 
 or inwardly 
 (as to the 
 heathen). 
 
 ^"^We venture to consider this 
 adjective active, against the 
 opinion of Winer, Meyer, and 
 De Wette ; relying first, on the 
 authority of Suidas ; and sec- 
 ondly, on the context. 
 
 i*How did they know this? 
 By the law of conscience (see 
 ii. 14), confirmed by the laws 
 of nature (i. 20). 
 
 "Inexcusable in doing evil 
 (not in judging) is evidently 
 meant, just as it is before (i. 
 20) by the same word. St. 
 Paul does not here mean that 
 "censoriousness and inexcus- 
 able;" but he says "thy power 
 to judge the immoralities of 
 
 others involves thy own guilt ; 
 for thou also violatest the laws 
 of thy conscience." 
 
 '^This appears to be the 
 meaning of "according to 
 truth." 
 
 2iLiterally, "is it the rich 
 abundance of His kindness, dc, 
 which thou despisest?" 
 
 "Not against, but manifested 
 in. 
 
 23This means to disclose to 
 sight what has been hidden; 
 the word reveal does not by it- 
 self represent the full force of 
 the original term, although 
 etymologically it corresponds 
 with it. 
 
98 
 
 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 10 
 
 11 
 
 12 
 
 13 
 
 14 
 
 15 
 
 16 
 
 17 
 
 18 
 
 honor24 incorruptible, He will give life eternal ; but for men 
 of guile,25 ^ho are obedient to unrighteousness, and dis- 
 obedient to the truth, indignation and wrath, tribulation 
 and anguish, shall26 fall upon them; yea, upon every soul 
 of man that does the work of evil, upon the Jew first, and 
 also upon the Gentile. But glory and honor and peace shall 
 be given to every man who does the work of good, to the 
 Jew first, and also to the Gentile; for there is no respect of 
 persons with God. 
 
 For they who have sinned without [the knowledge of] the 
 Law shall perish without [the punishment of] the Law; and 
 they who have sinned under the Law shall be judged by the 
 Law.27 For not the hearers of the Law28 are righteous in 
 God's sight, but the doers of the Law shall be counted 
 righteous. For when the Gentiles, having not the Law, do 
 by nature the works of the Law, they, though they have not 
 the Law, are a Law to themselves; since they manifest the 
 work of the Law written in their hearts; while their eon- 
 science also bears it witness, and their inward thoughts, 
 answering one to the other, accuse, or else defend them; 
 [as will be seen] 29 in that day when God shall judge the 
 secret counsels of men by Jesus Christ, according to the 
 Glad-tidings which I preach. 
 
 Beholdso thou callest thyself a Jew, and Nor would the 
 restest in the Law, and boastest of God's ed'^by^^hl?^^^*^" 
 favor, and knowest the will of God, and boast in the 
 
 **"Glory and honor and im- 
 mortality," an hendiadys for 
 "immortal glory and honor." 
 
 2^This noun seems to mean 
 selfish party intrigue, conduct- 
 ed in a mercenary spirit, and 
 more generally, selfish cun- 
 ning;, being derived from a 
 verb denoting to undertake a 
 work for hire. It occurs also 2 
 Cor. xii. 20; Phil. i. 16, Phil. 
 ii. 3 ; Gal. v. 20 The participle 
 is used for intriquing partisans 
 by Aristotle (Polit. v. 3).. The 
 history of this word seems to 
 bear a strong analogy to that 
 of our term job. 
 
 2«0bserve the change of con- 
 struction here. The nouns in 
 the latter clause are in the 
 nominative. 
 
 ^'We have remarked else- 
 where (but the remark may be 
 repeated with advantage) that 
 the attempts which were for- 
 merly made to prove that 
 
 V 6 M o ? when used with and 
 without the article by St. Paul, 
 meant in the former case o 
 moral laiv in general, and in 
 the latter only the Mosaic Ldw, 
 have now been abandoned by 
 the best interpreters. See note 
 on iii. 2.0. 
 
 28The Jews were "hearers of 
 the Law" in their synagogues, 
 every Sabbath. 
 
 29The clause in brackets (or 
 some equivalent) must be in- 
 terpolated, to render the con- 
 nection clear to an English 
 reader. The verbs are in the 
 present, because the conscien- 
 tious judgment described takes 
 place in the present time ; yet 
 they are connected with in the 
 Day (as if they had been in the 
 future), because the manifesta- 
 tion and confirmation of that 
 judgment belongs to "the Day 
 of the Lord." 
 
 ^^If we follow some of the 
 
EPISTLE TO THE ROMANS. 
 
 99 
 
 Law, since they 
 broke the Law ; 
 nor by their 
 outward con- 
 secration to 
 God, since 
 true circum- 
 cision is that 
 of the heart. 
 
 givest^i judgment upon good or evil, being 
 instructed by the teaching of the Law. Thou 
 deemest thyself a guide of the blind, a light 
 to those who are in darkness, an instructor 
 of the simple, a teacher of babes, possessing 
 in the Law the perfect pattern of knowl- 
 edge and of truth. Thou therefore that 
 teachest thy neighbor, dost thou not teach 
 thyself? thou that preachest a man should not steal, dost 
 thou steal? thou that sayest a man should not commit adul- 
 tery, dost thou commit adultery? thou that abhorrest idols, 
 dost thou rob32 temples? thou that makest thy boast in the 
 Law, by breaking the Law dost thou dishonor God? Yea, as 
 it is written, "Through you is the name of God blasphemed 
 among the Gentiles. "^^ 
 
 For circumcision avails if thou keep the Law ; but if thou 
 be a breaker of the Law, thy circumcision is turned into un- 
 circumcision. If, then, the uncircumcised Gentile keep the 
 decrees of the Law, shall not his uncircumcision be counted 
 for circumcision? And shall not he, though naturally un- 
 circumcised, by fulfilling the Law, condemn thee, who with 
 Scripture and circumcision dost break the Law? For he is 
 not a Jew who is one outwardly; nor is that circumcision 
 which is outward in the flesh; but he is a Jew who is one 
 inwardly, and circumcision is that of the heart, in the spirit, 
 not in the letter; whose praise comes not from man,34 but 
 from God. 
 
 "But if this be so, what advantage has theiii.l 
 Jew, and what has been the profit of circum- 
 cision?" Much every way. First, because 2 
 to their keeping were intrusted the oracles of 
 God. For what, though some of them were 3 
 faithless35 to the trust? shall we says^ that 
 
 19 
 
 20 
 
 21 
 
 25 
 
 26 
 
 27 
 
 28 
 
 29 
 
 The advantage 
 of the Jews 
 consisted in 
 their being 
 intrusted with 
 the outward 
 revelation of 
 
 best MSS., the translation must 
 run thus : "But what, if thou 
 callest thyself," &c. ; the apo- 
 dosis beginning with verse 21, 
 
 3iThe verb means to test (as 
 a metal by fire). See 1 Peter 
 i. 7. Hence to give judgment 
 upon (here). "Things that are 
 excellent," or rather "things 
 that differ," mean (as explain- 
 ed by Theophylact), "what we 
 ought to do and what we ought 
 not to do." The same phrase 
 occurs Phil. i. 10. See also 
 Rom. xii. 2 
 
 32Compare Acts xix. 37. 
 
 33lsaiah Hi. 5 (LXX.). 
 
 3*The Pharisees and Phari- 
 saic Judaizers sought to gain 
 the praise of men by their out- 
 ward show of sanctity ; which 
 is here contrasted with the in- 
 ward holiness which seeks no 
 praise but that of God. The 
 same contrast occurs in the 
 Sermon on the Mount. 
 
 35"Faithless to the trust" re- 
 fers to the preceding "intrust- 
 ed." For the meaning of the 
 word, compare 2 Tim. ii. 13. 
 
 36See note on Gal. iii. 21. 
 
100 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 10 
 11 
 
 12 
 
 13 
 
 their faithlessness destroys the faithfulness^^ 
 of Godf That be far from us. Yea, be sure 
 that God is true, though all mankind be 
 liars, as it is written, ''That thou mightest 
 he justified in thy sayings, and mightest 
 overcome when thou art judged. "^» But if 
 the righteousness of God is established by 
 our unrighteousness [His faithfulness being 
 more clearly seen by our faithlessness], must 
 we not say that God is unjust" (I speak as 
 men do) 39 "in sending the punishment?" 
 That be far from us; for [if this punish- 
 ment be unjust] how shall God judge the 
 world? since^o [of that judgment also it 
 might be said], "If God's truth has by the 
 occasion of my falsehood more fully shown 
 itself, to the greater manifestation of His 
 glory, why am I still condemned as a sinner? 
 and why4i should we not say" (as I myself am slanderously 
 charged with saying) "let us do evil that good may come?" 
 Of such men42 the doom is just. 
 
 What shall we say then [having gifts above 
 the Gentiles] ? have we the pre-eminence over 
 them? No, in no wise; for we have already 
 charged all, both Jews and Gentiles, with the 
 guilt of sin. And so it is written, "There is 
 none righteous, no, not one; there is none 
 that understandeth, there is none that seek- 
 eth after God, they are all gone out of the 
 way, they are altogether become unprofitable, there is none 
 that doeth good, no, not one. Their throat is an open sepul- 
 
 God's will. 
 Their faith- 
 lessness to this 
 trust only 
 established 
 God's faithful- 
 ness by fur- 
 nishing the 
 occasion for 
 its display. 
 Yet though 
 this good 
 resulted from 
 their sin, its 
 guilt is not 
 thereby re- 
 moved ; since 
 no conse- 
 quences (how- 
 ever good) can 
 make a wrong 
 action right. 
 
 The privileges 
 of the Jews 
 gave them no 
 moral pre- 
 eminence over 
 the heathen ; 
 their Law only 
 convicted them 
 of sin. 
 
 s^That is, shall we imagine 
 that God will break His cove- 
 nant with the true Israel, be- 
 cause of the unfaithfulness of 
 the false Israel ? Compare Rom. 
 xi. 1-5. 
 
 MPs. li. 4 (LXX.). The 
 whole context is as follows : 
 "I acknowledge my transgres- 
 sion, and my sin is ever before 
 me; against Thee only have I 
 sinned, and done this evil in 
 Thy sight; that Thou might- 
 est be justified in Thy sayings, 
 and mightest overcome when 
 Thou art judged." 
 
 *^For this phrase, see note on 
 Gal. iii. 15. And compare also 
 1 Cor. XV. 32, and Rom. vi. 19. 
 
 *°In this most diflacult pas- 
 
 sage we must bear in mind that 
 St. Paul is constantly referring 
 to the arguments of his oppo- 
 nents, which were familiar to 
 his readers at Rome, but are 
 not so to ourselves. Hence the 
 apparently abrupt and ellipti- 
 cal character' of the argument, 
 and the necessity of supplying 
 something to make the connec- 
 tion intelligible. 
 
 "The ellipsis is supplied by 
 understanding "why" from the 
 preceding clause, and "say" 
 from the following ; the com- 
 plete expression would have 
 been, "why should we not say?" 
 
 *2Viz., men who deduce im- 
 moral consequences from so- 
 phistical arguments. 
 
EPISTLE TO THE ROMANS. 
 
 101 
 
 chre, with their tongue they have used deceit, the poison of 
 asps is under their lips. Their mouth is full of cursing and 14 
 bitterness. Their feet are swift to shed blood. Destruction 15, 16 
 aiid misery are in their paths, and the way of peace have 17 
 they not known. There is no fear of God before their 
 eyes. ' '43 Now we know that all the sayings of the Law are 
 spoken to those under the Law [these things therefore are 
 spoken to the Jews], that every mouth might be stopped, and 
 the whole world might be subjected to the judgment of God. 
 For44 through the works of the Law "shall no flesh be justi- 
 fied in His sight,' '^5 because by the Law is wrought [not the 
 doing of righteousness, but] the acknowledgment of sin. 
 
 But now, not by the Law, but by another 
 way,46 God's righteousness is brought to 
 light, whereto the Law and the prophets bear 
 witness; God's righteousness (I say) which 
 comes by faith in Jesus Christ, for all and 
 upon all, who have faith ;47 for there is no 
 difference [between Jew and Gentile], since 
 all have sinned, and none have attained the 
 glorious likenesses of God. But they are 
 justified freely by His grace through the 
 ransom which is paid in Christ Jesus. For 
 him hath God set forth, in His blood to be a 
 propitiatory sacrifice by means of Faith, 
 thereby to manifest the righteousnes of God ; 
 because in His forbearance God had passed 
 
 Hence all 
 men, being 
 condemned by 
 the standard 
 of moral law 
 which they 
 possessed, 
 must be made 
 righteous in 
 God's sight in 
 a way differ- 
 ent from that 
 of the Law ; 
 i. e. not by 
 obeying pre- 
 cepts, and so 
 escaping pen- 
 alties, but by 
 
 ]8 
 19 
 
 20 
 
 21 
 
 22 
 
 23 
 
 24 
 
 25 
 
 *3This whole passiage is quot- 
 ed (and all but verses 10 and 
 11 verbatim) from Ps, xiv. 1, 
 2, 3 (LXX.). Portions of it 
 also occur in Ps. liii. 3, Ps, v. 
 9, Ps. cxl. 3, Ps. X. 7 ; Isaiah 
 lix. 7 ; Ps. xxxvi. 1. 
 
 "See note on ii. 12. That 
 the absence of the article makes 
 no difference is shown by verses 
 28 and 29. At the same time, 
 it must be observed that the 
 Law is spoken of as a moral, 
 not as a ceremonial law. 
 
 *sps. cxliii. 2, almost verba- 
 tim from LXX. "Enter not 
 into judgment with Thy serv- 
 ant ; for in Thy sight shall no 
 man be justified." No doubt 
 the preceding words were in St. 
 Paul's recollection, and are tac- 
 itly referred to, being very suit- 
 able to his argument. 
 
 *Wot by the Law, hut by 
 
 something else. See ill. 28, and 
 iv. 6. 
 
 *^In order to render more 
 clear the connection between 
 the words for "faith" and "be- 
 lieve," it is desirable to trans- 
 late the latter have faith (in- 
 stead of believe) wherever it is 
 possible. 
 
 ***Literally, all fall short of 
 the glory of God. We have 
 "God's glory" as analogous to 
 "Christ's glory" (2 Cor. viil. 
 32, or 2 Cor. ill. 18). It may 
 also mean God's heavenly glory 
 (Rom. V. 2, and 2 Thess. ii. 
 14). Meyer and others render 
 it "the praise which comes from 
 God," which is contrary to St. 
 Paul's use of the phrase. In- 
 deed St. John is the only writer 
 in the New Testament who fur- 
 nishes any analogy for this 
 rendering (John xii. 43). 
 
102 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 26 
 
 27 
 
 28 
 
 29 
 30 
 
 31 
 
 over the former sins of men^a in the times 
 that are gone by. [Him (I say) hath God faith in Jesus 
 set forth] in this present time to manifest riieh^^'ng^l '^^ 
 His righteousness, that he might 'be just, gratuitous 
 and [yet] might justify'-o the children^i of pardon for 
 Faith. Where, then, is the52 boasting [of ^-^e sacHfice 
 the Jew] ? It has been^s shut out. By what of Christ 
 law? by the law of works? no, but by the .^jJ^g^^ardoS* 
 law of Faith. For we reckon^* that by prcfceeded^not 
 Faith a man is justified, and not by^^ the from God's 
 works of the Law; else God must be the [0^^8*1^^°^^ 
 God of the Jews alone; but is He not like- 
 wise the God of the Gentiles? Yea, He is the God of the 
 Gentiles also. For God is one [for all men], and He will 
 justify through Faith the circumcision of the Jews, and by 
 their Faith will He justify also the uncircumcision of the 
 Gentiles. 
 
 Do we, then, by Faith bring to nought the Jewish objec- 
 Law? That be far from us! Yea, we es- tions met by 
 tablish thp Lnw appeal to the 
 
 taoiisn tne l^aw. „ , Old Testament 
 
 VVhat, then,56 can we say that our father and the ex- 
 
 *^The A. v. here is a mis- 
 translation. Cf. Acts xvii. 30. 
 
 soThe first wish of a trans- 
 lator of St. Paul's Epistles 
 would be to retain the same 
 English root in all the words 
 employed as translations of the 
 various dirivatives of £i»catos, 
 viz, SiKaLOfrvvr}, 6i.Kai.ovy, StKaiiona, 
 JiKaicixrc;, SiKaio)?, and 6i/catOKp(.<rta. 
 
 But this is impossible, be- 
 cause no English root of the 
 same meaning has these de- 
 rivatives ; for example, taking 
 righteous to represent SiKatos, 
 we have righteousness for 6tKat- 
 oavvrf, but no verb from the 
 same root equivalent to fiixai. 
 ovv. . Again, taking just for 
 fiiKaio?, we have justify for 6t- 
 Ka^ovv, but no term for 6t(cai- 
 oavvp, which is by no means 
 equivalent to justice, nor even 
 to justness, in many passages 
 where it occurs. The only 
 course which can be adopted, 
 therefore, is to take that root 
 in each case which seems best 
 to suit the context, and bring 
 out the connection of the argu- 
 ment. 
 
 ^^The original is not fully 
 represented by the A. V. It 
 means "him whose essential 
 characteristic is faith, "the 
 child of faith." Compare Gal. 
 iii. 7, and Gal. iii. 9. The word 
 "Jesus" is omitted by some of 
 the best MSS., and is introduced 
 in others with variations, 
 which looks as if it had been 
 originally an interpolation. It 
 is omitted by Tischendorf. 
 
 ^^The Greek has the article 
 before the word for "boasting." 
 
 ^^The aorist seems used here 
 (as often) in a perfect sense. 
 See note on 2 Cor. vii. 2, and 
 on Rom. v. 5. 
 
 5*We have adopted the read- 
 ing "for" instead of "there- 
 fore," because the authority of 
 MSS. and Fathers is pretty 
 equally divided between the two 
 readings, and it suits the con- 
 text better to make this clause 
 a proposition supporting the 
 preceding, and defended by the 
 following, than to make it the 
 conclusion from the preceding 
 arguments. 
 
 ^'See note on verse 21. 
 
 56The "therefore" here is 
 very perplexing, as the argu- 
 
EPISTLE TO THE ROMANS. 
 
 103 
 
 ample of Abra- 
 ham, who was 
 justilied, not by 
 circumcision, 
 but before 
 circumcision. 
 Abraham's 
 beliel' in God's 
 promises fore- 
 shadows 
 Christian faith, 
 Christians be- 
 ing, by virtue 
 of their faith, 
 the spiritual 
 children of 
 Abraham and 
 heirs of the 
 promises. 
 
 Abraham gained by ''7 the fleshly ordinance? 
 For if Abraham was justified by worlis, he 
 has a ground of boasting. But he has no 
 ground of boasting with God; for what says 
 the Scripture? "Abraham had faith in God, 
 and it was reckoned unto him for righteous- 
 ness."^^ Now, if a man earn his pay by his 
 work, it is not ' ' reckoned to him " as a favor, 
 but it is paid him as a debt; but if he earns 
 nothing by his work, but puts faith in Him 
 who justifies^'J the ungodly, then his faith is 
 "reckoned to him for righteousness." In 
 like manner David also tells the blessedness 
 of the man to whom God reckoneth righteous- 
 ness, not by works, but by another way,6o 
 saying, "Blessed are they whose iniquities are forgiven, and 
 wnose sins are covered. Blessed is the man against whom 
 the Lord shall not reckon sin. ' 'ci Is this blessing, then, for 
 the circumcised alone? or does it not belong also to the un- 
 eircumcised? for we say, "his faith was reckoned to Abra- 
 ham for righteousness."^- How, then, was it reckoned to 
 him? when he was circumcised, or uncircumcised? Not in 
 circumcision, but in uncircumcision. And he received cir- 
 cumcision as an outward signcs of inward things, a seal to 
 attest the righteousness which belonged to his Faith while he 
 was yet uncircumcised. That so he might be father of all 
 the faithful Avho are uncircumcised, that the righteousness 
 [of Faith] might be reckoned to them also; — and father of 
 circumcision to those^* who are not circumcised only in the 
 flesh, but who also tread in the steps of that Faith which our 
 lather Abraham had while yet uncircumcised. 
 
 For the. promisees to Abraham and his seed that he should 
 inherit the world came not by the Law, but by the righteous- 
 
 10 
 
 11 
 
 12 
 
 13 
 
 nient seems to require "for." 
 N )r is the difficulty removed 
 by saying dogmatically that this 
 passage is 'not a proof but a 
 consequence" of the preceding. 
 For it is unquestionably given 
 by St. Paul as a 2Jroof that the 
 law is consistent with his doc- 
 trine of faith. The "therefore" 
 is probably repeated from the 
 preceding "therefore," just as 
 "for" is repeated in v. 7. 
 
 ^'Literally, gained in the way 
 of the flesh. The order of the 
 Greek forbids us to join "after 
 the flesh" with "father," as in 
 A. V. 
 
 s^Gen. XV. 6 (LXX.). 
 
 ^"See note on iii, 26. 
 
 ^°See again note on iii. 21. 
 
 «iPs. xxxii. 1, 2 (LXX.). 
 
 «2Gen. XV. 6 (LXX.), repeat- 
 ed. 
 
 •^^The full meaning of sign is 
 an outward sign of things un^ 
 seen. 
 
 «Wiz., the faithful of Jewish 
 birth. 
 
 '^^"The land which thou seest, 
 to thee will I give it, and to 
 thy seed for ever," Gen. xiii. 15. 
 St. Paul /according to his fre- 
 quent practice in dealing with 
 the Old Testament) allegoriaes 
 
104 THE LIFE AND EPISTLES OF ST. PAUL, 
 iv. 
 
 14 ness of Faith. For, if this inheritance belong to the children 
 of the Law, Faith is made of no account, and the promise is 
 
 15 brought to nought; because the Law brings [not blessings 
 but] punishment66 (for where there is no law, there can be 
 
 16 no law-breaking). Therefore the inheritance belongs to 
 Faith, that it might be a free gift; that so the promise^T 
 [not being capable of forfeiture] might stand firm to all the 
 seed of Abraham, not to his children of the Law alone, but 
 to the children of his Faith; for he is the Father of us all 
 
 17 [both Jews and Gentiles] (as it is written, ' * 1 have made thee 
 the father of many nations ")^^ in the sight of God, who 
 saw his faith, even God who makes the dead to live, and calls 
 
 18 the things that are not as though they were. For Abraham 
 had faith in hope beyond hope, that he might become the 
 father of many nations ;^^ as it was said unto him, ''Look 
 toward heave^i, and tell the stars if thou be able to number 
 
 19 them; even so shall thy seed be.' "'^ And having no feeble- 
 ness in his faith, he regarded not his own body which was 
 already dead (being about a hundred years old), nor the 
 
 20 deadness of Sarah's womb; at the promise of God (I say) 
 he doubted not faithlessly, bufi was filled with the strength 
 
 21 of Faith, and gave the glory to God; being fully persuaded 
 that what He has promised. He is able also to perform. 
 
 22 Therefore, "his faith was reckoned to him for righteous- 
 23, 24 ness. ' * But these words were not written for his sake only, but 
 
 for our sakes likewise ; for it will be * * reckoned for righteous- 
 
 this promise. So that, as Ab- '^^Gen. xv. 5 (LXX.). In such 
 
 raham is (allegorically view- quotations, a few words were 
 
 ed) the type of Christian faith, suflBcient to recall the whole 
 
 he is also the heir of the world, passage to Jewish readers ; 
 
 whereof the sovereignty belongs therefore, to make them intel- 
 
 to his spiritual children, by ligible to modern readers, it is 
 
 virtue of their union with their sometimes necessary to give the 
 
 Divine Head. context. It should be observed 
 
 ^^Literally, wrath; i. e. the that this quotation alone is 
 
 wrath of God punishing the sufficient to prove that the 
 
 transgressions of the Law. majority of those to whom St. 
 
 *^This passage throws light Paul was writing were familiar 
 on Gal. iii. 18 and 20. It with the Septuagint version ; 
 should be observed that St. Paul for to none others could such a 
 restricts "the seed of Abraham" curtailed citation be intelligi- 
 to the inheriters of his faith; ble. The hypothesis that the 
 and to all this seed (he de- Roman Christians had original- 
 Glares) the promise must stand ly been .Jewish proselytes, of 
 firm. Gentile birth, satisfies this con- 
 
 «8Gen. xvii. 5 (LXX.). It is dition. See the introductory 
 impossible to represent in the remarks to this epistle. 
 English the full force of the ^^Literally, he was in- 
 Greek, when the same word strengthened (i. e., strengthen- 
 means nations and Gentiles. cd inwardly) hy faith. 
 
 ®Gen. xvii. 5. See the previ- 
 ous note. 
 
EPISTLE TO THE ROMANS. 
 
 105 
 
 ness" to us also, who have faith in Him that raised from the 
 dead our Lord Jesus; who was given up to death for our 
 transgressions, and raised again to life for our justification.72 
 
 Therefore, being justified -by Faith, we v. 1 
 Through faith have peace with God, through our Lord Jesus 
 ph^'^'i*^*'' ^^^"' Christ, through whom also we have received 2 
 justified"^ an'd entrance into this grace^s wherein we stand; 
 they rejoice in and we exult in hope of the glory of God. 
 the midst of ^jj^j jjq^ Qj^\y g^^ j^^^ ^^ exult also in our 3 
 
 sufferings; for we know that by suffering 
 is wrought steadfastness, and steadfastness 4 
 is the proof of soundness, and proof gives 
 rise to hope; and our hope cannot shame 5 
 us in the day of trial; because the love of 
 God is shed forth in our hearts by the Holy 
 Spirit, who has been74 given unto us. For 6 
 while we were yet helpless [in our sins], 
 Christ at the appointed time died for sinners. 
 Now hardly for a righteous man will any be 7 
 found to die (although some, perchance, 
 would even endure death for the good), 
 but God gives proof of His own love to us, S 
 because, while we were yet sinners, Christ 
 died for us. Much more, now that we have been justified in 9 
 His blood,75 shall we be saved through Him from the wrath76 
 to come. For if, when we were His enemies, we were recon- 10 
 ciled to God by the death of His Son, much more, being al- 
 ready reconciled, shall we be saved by sharing in77 His life. 
 Nor is this our hope only for the time to come; but also [in 11 
 
 their present 
 sufferings, 
 being filled 
 with the con- 
 sciousness of 
 God's love in 
 the sacrifice of 
 Christ for 
 them. For by 
 partaking in 
 the death of 
 Christ, they 
 are reconciled 
 to God ; and 
 by partaking 
 in the life of 
 Christ, they 
 are saved. 
 
 7^1. e. that we might have an 
 ever-living Saviour as the ob- 
 ject of our faith, and might 
 through that faith be united 
 with Him, and partake of His 
 life, and thus be justified, or 
 accounted righteous, and (for 
 St. Paul does not, like later the- 
 ologians, separate these ideas) 
 have the seed of all true moral 
 life implanted in us. Compare 
 v. 10. 
 
 ^3"By faith" is omitted in the 
 best MSS. 
 
 '^*01shausen translates "was 
 given unto us," viz. on the day 
 of Pentecost. But we have else- 
 where shown the mistake of 
 those who will never allow St. 
 Paul to use the aorist in a per- 
 fect sense. See note on 2 Cor. 
 Tii. 2, Dr. Alford, who ob- 
 
 jects to translate one aorist 
 participle (in the 5th verse) 
 "having been given," is obliged 
 himself inconsistently to trans- 
 late another (in the 9th verse) 
 "having been justified," and an 
 aorist verb (11th verse) "we 
 have received," and to consent 
 to the junction of both these 
 aorists with "now," a junction 
 which is conclusive as to its 
 perfect use. 
 
 ''^Justified in His blood, i. e. 
 by participation in His blood; 
 that is, being made partakers 
 of His death. Compare Rom. 
 vi. 3-8 ; also Gal. ii. 20. 
 
 ''^The original has the article 
 before "wrath." 
 
 "This "in" should be dis- 
 tinguished from the preceding 
 "by." 
 
106 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 our present sufferings] we exult in God, through Jesus Christ 
 our Lord, by whom we have now received reconciliation with 
 God. 
 
 12 This, therefore, is like the easels when, 
 through one man [Adam], sin entered into 
 the world, and by sin death; and so death 
 spread to all mankind, because all commit- 
 
 13 ted sin. For before the Law was given [by 
 Moses], there was sin in the world; but sin 
 is not reckoned against the sinner, when 
 
 14 there is no law [forbidding it] ; neverthe- 
 less death reigned from Adam till Moses, 
 even over those whose sin [not being the 
 breach of law] did not resemble the sin of 
 Adam. Now, Adam is an image of Him 
 
 15 that was to come. But far greater is the 
 gift than was the transgression; for if by 
 the sin of the one man [Adam] death came 
 upon the many,79 much more in the grace 
 of the one man Jesus Christ has the f reeness 
 of God'sso bounty overflowed unto the many. 
 
 16 Moreover, the boon [of God] exceeds the 
 fruitsi of Adam's sin; for the doom came 
 out of one offence, a sentence of condemna- 
 tion ; but the gift comes, out of many of - 
 
 17 fences, a sentence of acquittal. For if the 
 reign of death was established by the one man [Adam], 
 through the sin of him alone; far more shall the reign of 
 life be established in those who receive the overflowing ful- 
 ness of the free gift of righteousness by the one man Jesus 
 
 18 Christ. Therefore, as the fruit of one offence reached to all 
 men, and brought upon them condemnation [the source of 
 death] ; so likewise the fruit of one acquittal shall reachsz 
 
 For Christ in 
 His own per- 
 son was the 
 representative 
 of all mankind 
 for salvation, 
 as Adam was 
 for condemna- 
 tion. The 
 Mosaic Law 
 was added to 
 the law of con- 
 science, in 
 order that sin 
 might be felt 
 to be a trans- 
 gression of 
 acknowledged 
 duty, and that 
 thus the gift 
 of spiritual life 
 in Christ might 
 be given to 
 men prepared 
 to feel their 
 need of it, so 
 tiiat man's sin 
 might be the 
 occasion of 
 God's mercy. 
 
 ■^^Much diflaculty has been 
 caused to interpreters here by 
 the "as" (which introduces the 
 first member of the parallel) 
 having no answering "so" (nor 
 any thing equivalent to it) to 
 introduce the second. The best 
 view of the passage is to con- 
 sider "as" as used elliptically 
 for \_the case is] as what fol- 
 lotos ; in which sense it is used 
 Matt. XXV. 14, where it is simi- 
 larly without any answering 
 "so." Another view is to sup- 
 pose the regular construction 
 lost sight of in the rapidity of 
 dictation : the second member 
 
 of the parallel being virtually 
 supplied in verses 15 to 20. 
 
 79Not "many" (A. V.), but 
 the many, nearly equivalent to 
 all. 
 
 ^°We take fir ace and (jift to- 
 gether. Compare the same ex- 
 pression below, in verse 37; 
 literally, the free gift and the 
 boon of God, an hendiadys foi 
 the freeness of God's bounty. 
 
 ^"Literally, the boon is not as 
 [that which was] wrought by 
 on^" vian n'ho sinned. 
 
 ^2We take Sucaiiatia here in 
 the same sense as in verse 1€, 
 becaii^^, first, it is diflicult t<i 
 
EPISTLE TO THE ROMANS. 
 
 107 
 
 20 
 
 21 
 
 to all, and shall bring justification, the sourcesa of life. For 
 as, -by the disobedience of the one, the many were made sin- 
 ners; so by the obedience of the one, the many, shall be made 
 righteous. And the Law was added, that sin might abound ;84 
 but where sin abounded, the gift of grace has overflowed be- 
 yond [the outbreak of sin] ; that as sin has reigned in death, 
 so grace might reign through righteousness unto life eternal, 
 by the work of Jesus Christ our Lord. 
 
 What shall we say then ? shall we^^ persist vi. 1 
 in sin that the gift of grace may be more 
 abundant ? God forbid ! We who have dieds" 
 to sin, how can we any longer live in sin? 3 
 or have you forgotten that all of us, when 
 we were baptized into fellowship with Christ 
 Jesus, were baptized into fellowship with 
 His death? With Him, therefore, we were 4 
 buried by the baptism wherein we shared His 
 death [when we sank beneath the waters] 87 
 that even as Christ was raised up from the 
 dead by the glory of the Father, so we like- 
 wise might walk in newness of life. For if 5 
 we have been graftedss into the likeness of 
 
 It is a self-con- 
 tradictory 
 perversion of 
 this truth to 
 conclude from 
 it that we 
 should persist 
 in sin in order 
 to call forth 
 a greater exhi- 
 bition of God's 
 grace ; for 
 spiritual life 
 (which is the 
 grace) cannot 
 co-exist with 
 spiritual death. 
 
 suppose the same words used 
 in the very same passage in 
 two such different meanings as 
 Recte factum, and Decretum 
 ahsolutorium (which Wahl and 
 most of the commentators sup- 
 pose it to be). And, secondly, 
 because otherwise it is neces- 
 sary to take "one" differently 
 in two parallel phrases (mascu- 
 line in the one, and neuter in 
 the other), which is unnatural. 
 
 ^Literally, appertaining to 
 life. 
 
 ^A light is thrown on this 
 very difficult expression by vii. 
 13 ; see note on that verse. 
 
 s^This was probably an ob- 
 jection made by Judaizing dis- 
 putants (as it has been made 
 by their successors in other 
 ages of the Church) against St. 
 Paul's doctrine. They argued 
 that if (as he said) the sin of 
 man called forth so glorious an 
 exhibition of the pardoning 
 grace of God, the necessary 
 conclusion must be, that the 
 more men sinned the more God 
 was glorified. Compare iii. 7- 
 8, and verse 15 below. We 
 know, also, that this inference 
 
 was actually deduced by the 
 Antinomian party at Corinth 
 and therefore it was the more 
 necessary for St. Paul to re- 
 fute it. 
 
 86The A. V. "are dead" does 
 not preserve the reference in 
 the original to a past transac- 
 tion. We might here keep the 
 aorist to its classical use, by 
 translating (as in our former 
 edition) who died to sin [when 
 we became followers of Christ] ; 
 but this rendering is less sim- 
 ple and natural than the other. 
 
 "This clause, which is here 
 left elliptical, is fully express- 
 ed in Col. ii. 12. This passage 
 cannot be understood unless it 
 be borne in mind that the prim- 
 itive baptism was by immer- 
 sion. 
 
 s^Literally, have become par- 
 takers of a vital union [as tHat 
 of a graft with the tree into 
 which it is grafted] of the rep- 
 resentation of his death [in 
 baptism]. The meaning ap- 
 pears to to be, if we have shar- 
 ed the reality of his death, 
 lohercof we have undergone the 
 likeness. 
 
108 THE \.IFE AND EPISTLES OF ST. PAUL. 
 
 10 
 11 
 
 12 
 13 
 
 14 
 
 15 
 
 16 
 
 17 
 
 18 
 19 
 
 His death, so shall we also share His resurrection. For we 
 know that our old man was crucifiedss with Christ, that 
 the sinful body [of the old man]9o might be destroyed, that 
 we might no longer be the slaves of sin ; (for he that is dead 
 is justifiedsi from sin). Now, if we have shared the death 
 of Christ, we believe that we shall also share His life; 
 knowing that Christ, being raised from the dead, can 
 die no more; death has no more dominion over Him. 
 For He died once, and once only, unto sin; but He lives 
 [forever] unto God. Likewise reckon ye also yourselves to 
 be dead indeed unto sin, but living unto God in Christ 
 Jesus.92 Let not sin therefore reign in your dying body, caus- 
 ing you to obey its lusts; nor give up your members to sin, 
 as instruments of unrighteousness; but give yourselves to 
 God, as being restored to life from the dead, and your mem- 
 bers to His service as instruments of righteousness; for sin 
 shall not have the mastery over you, since you are not under 
 the Law,93 but under grace. 
 
 What then? shall we sins* because we are 
 not under the Law, but under grace? God Tr^eldSm"from'' 
 forbid! Know ye not that He to whose the Law con- 
 service you give yourselves is your real mas- sists in living 
 ter, whether sin, whose end is death, or obe- J," the^aw/'^ 
 dience, whose end is righteousness? But God not from fear 
 be thanked that you, who were once the «f its penalties, 
 
 1 £ ' -u J \c 1, i. 4.U but as neces- 
 
 slaves of sin, obeyed from your hearts the 
 
 teaching whereby you were moulded anew;^^ 
 and when you were freed from the slavery 
 of sin, you became the bondsmen of right- 
 eousness. (I speak the language of com- 
 mon life, to show the weakness of your fleshly natures^ 
 [which must be in bondage either to the one, or to the other].) 
 
 sary fruits of 
 the spiritual 
 life whereof 
 Christians 
 partake. 
 
 8»0bserve the mis-translation 
 in the A. V. "is crucified." 
 
 ''"With "body of sin" compare 
 "body of flesh." Col. ii. 11. 
 
 »i7s justified, meaning that if 
 a criminal charge is brought 
 against a man who died be- 
 fore the perpetration of the 
 crime, he must be acquitted, 
 since he could not have com- 
 mitted the act charged against 
 him. 
 
 92The best MSS. omit "our 
 Lord." 
 
 »3To be "under the law," in 
 St. Paul's language, means to 
 avoid sin from fear of penal- 
 ties attached to sin by the law. 
 
 This principle of fear is not 
 strong enough to keep men in 
 the path of duty. Union with 
 Christ can alone give man the 
 mastery over sin. 
 
 '•^See note on first verse of 
 this chapter. - 
 
 ^^Literally, the mould of 
 teaching into tvhich you were 
 transmitted. The metaphor is 
 from the casting of metals. 
 
 »^There is a striking resem- 
 blance between this passage and 
 the words of Socrates recorded 
 by Xenophon Mem. I. 5. For 
 the apologetic phrase here, 
 compare Rom. iii. 5 and Gal. 
 iii. 15. 
 
EPISTLE TO THE ROMANS. 
 
 109 
 
 Hence the 
 slaves of sin 
 can have no 
 part in this 
 freedom from 
 the Law ; since 
 they are still 
 subject to the 
 penalties of 
 the Law, which 
 are the neces- 
 sary results 
 of sin. 
 
 20 
 
 21 
 
 22 
 
 23 
 
 Tot as once you gave up the members of 
 your body for slaves of uncleanness and li- 
 centiousness, to work the deeds of license; 
 so now must you give them up for slaves of 
 righteousness to work the deeds of holiness. 
 For when you were the slaves of sin, you 
 were free from the service of righteousness. 
 What fruit, then, had you97 in those times, 
 from the deeds whereof you are now asham- 
 ed? yea, the end of them is death. But now, 
 being freed from the bondage of sin, and en- 
 slaved to the service of God, your fruit is growth in holi- 
 ness,98 and its end is life eternal. For the wage of sin is 
 death; but the gift of God is eternal life in Christ Jesus our 
 Lord and Master.99 
 
 [I say that you are not under the Law] ; vii. 1 
 ori are you ignorant, brethren (for I speak 
 to those who know the Law), that the do- 
 minion of the Law over men lasts only dur- 
 ing their life? thus the married woman is 2 
 bound by the Law to her husband while he 
 lives, but if her husband be dead, the law 
 which bound her to him has lost its hold 
 upon her; so that while her husband is liv- 3 
 ing, if she be joined to another man, she will 
 be counted an adulteress; but if her hus- 
 
 As above said, 
 Christians are 
 not under the 
 Law ; for the 
 Law belongs to 
 that sinful 
 earthly nature 
 to which they 
 have died by 
 partaking in 
 Christ's death, 
 having been 
 
 "'It has been alleged that 
 "fruit" (in N. T.) always means 
 "actions; the fruit of a man 
 considered as a tree ;" and that 
 it never means "the fruit of his 
 actions." But in fact the meta- 
 phor-is used both ways: some- 
 times a man is considered as 
 producing fruit ; sometimes as 
 gathering or storing fruit. In 
 the former case "bear fruit," 
 in the latter "have fruit," is 
 appropriately used. Compare 
 Rom. i. 13, and also Rom. xv. 
 28; Phil. i. 22 ; 2 Tim. ii. 6. 
 
 »*Literally, the fruit which 
 you possess tends to produce 
 holiness. In other words, the 
 reward of serving God is growth 
 in holiness. 
 
 *®We must give "Lord" its 
 full meaning here. Sin was our 
 master (verses 16, 17) : Christ 
 is now our master. 
 
 ^Or are you ignorant? the or 
 (which is omitted in A. V.) re- 
 
 ferring to what has gone be- 
 fore, and implying, if you deny 
 what I have said, you must be 
 ignorant of, &c. ; or, in other 
 words,, you must acknowledge 
 what I say, or be ignorant of, 
 &c. The reference here is to 
 the assertion in verses 14 and 
 15 of the preceding chapter, 
 that Christians "are not under 
 the law." For the argument of 
 the present passage, see the 
 marginal summary. St. Paul's 
 view of the Christian life, 
 throughout the sixth, seventh, 
 and eighth chapters, is that it 
 consists of a death and a resur- 
 rection ; the new-made Chris- 
 tian dies to sin, to the world, to 
 the flesh, and to the Law ; this 
 death he undergoes at his first 
 entrance into communion with 
 Christ, and it is both typified 
 and realized when he is buried 
 beneath the baptismal waters. 
 But no sooner is he thus dead 
 
110 THE LIFE AND EPISTLES OF ST. PAUL 
 ii. 
 
 band be dead, she is free from the Law, so admitted to a 
 as to be no adulteress, although joined to better spirit- 
 
 4 another man. Wherefore you also, my rhii^inion ^^ 
 brethren, were made dead to the Law by with Christ's 
 [union with] the body of Christ; that you "/^' ^? ^^^^ ^^^ 
 might be married to another, even to Him tTeMw^'was 
 who was raised from the dead; that we formerly the 
 
 5 might bring forth fruit unto God For ^^^asion over- 
 when we were in the flesh, the sinful pas- So"'moref'" 
 sions occasioned by the Law wrought in our 
 
 6 members, leading us to bring forth fruit unto death. But 
 now that we have died [with Christ] 2 the Law wherein we 
 were formerly held fast has lost its hold upon us: so that 
 we are no longer in the old bondage of the letter, but in the 
 new service of the spirit. 
 
 7 What shall we say then ? that the Law is 
 Sin? That be far from us! But then I 
 should not have known what sin was, ex 
 
 10 
 
 11 
 
 The Law has 
 been above 
 said to be the 
 
 cept through the Law; thus I should not ociLion^'of 
 
 nil VP> IrnriTirn +Vm dr-, ^fi „„»,„i: i ji ,-,•„ t7< r 
 
 sin. For when 
 its precepts 
 awaken the 
 
 have known the sin of coveting, unless the 
 
 Law had said Thou shalt not covei.^ But „^ ^ 
 
 when sin had gained by the commandment a consc?e"nce to 
 
 vantage-ground [against me], it wrought in ^ ^^^^^ of 
 
 me all manner of coveting (for where there wh'ch'befo?e 
 
 is no law, sin is dead). And I felt* that I were done in 
 
 was alive before, when I knew no law; but ignorance are 
 
 when the commandment came, sin rose to spiTe "l^Tthi" 
 
 life, and I died; and the very command- resistance of 
 
 ment whose end is life was found to me the conscience, 
 
 cause of death; for sin, when it had gained nature of X 
 
 a vantage-ground by the commandment, de- natural man 
 
 eeived me to my fall, and slew me bys the iHlfl^ 1^^ ^^" 
 
 sentence of the Law. ^ which his spir- 
 
 with Christ than he rises with 
 Him ; he is made partaker of 
 Christ's resurrection ; he is 
 united to Christ's body ; he 
 lives in Christ, and to Christ ; 
 he is no longer "in the flesh," 
 but "in the spirit." 
 
 ^The best MSS. have the par- 
 ticiple in the nom. plural. It 
 is opposed to "when we were 
 in the flesh," of the preceding 
 verse. To make it clear, this 
 verse should have a comma 
 after the Greek participle. As 
 to the sense in which Chris- 
 tians are "dead," see the pre- 
 ceding note. 
 
 , ^Exod. XX. 17 (LXX.). This 
 illustration appears conclusive 
 against the view of Erasmus 
 and others who understood the 
 following statement {"without 
 the Law, sin is dead") to mean 
 that the Law irritates and pro- 
 vokes sin into action, on the 
 principle of "nitimur in veti- 
 tum." for the lust of concupis- 
 cence is quite as active in an 
 ignorant Heathen as in an in- 
 structed Pharisee. 
 
 *For this meaning of "live" 
 see 1 Thess. iii. 8. 
 
 ^Literally, by the command- 
 ment; which denounced death 
 
EPISTLE TO THE ROMANS. 
 
 Ill 
 
 itual nature 
 condemns. 
 Thus a struggle 
 is produced, in 
 which the 
 worse part in 
 man triumphs 
 over the bet- 
 ter, the l.w of 
 his flesh over 
 the law of his 
 mind. And 
 man in himself 
 (/ myself, v. 
 25), without 
 the help of 
 Christ's Spirit, 
 must continue 
 the slave of 
 his sinful 
 earthly nature. 
 
 VII. 
 
 12 
 
 Wherefore the Law indeed is holy, and its 
 commandments are holy and just and good. 
 Do I say, then, that Good became to me 13 
 Death ?6 Far be that from me! But I say 
 that sin wrought this; that so it might be 
 made manifest as sin, in working Death to 
 me through [the knowledge ofj Good; that 
 sin might become beyond measure/ sinful, 
 by the commandment. 
 
 For we know that the Law is spiritual ;8 14 
 but for me, I am carnal, 9 a slave sold into 
 the captivity of sin. What I do, I acknowl- 15 
 edge not; for I do not what I would, but 
 what I hate. But if my will is against my 16 
 deeds, I thereby acknowledge the goodness 
 of the Law. And now it is no more I myself ]7 
 who do the evil, but it is the sin which dwells 
 
 against its violators. See note 
 on 1 Cor. XV. 56. 
 
 •'Literally, is it tecome? 
 equivalent to do I say that it 
 became? If with several good 
 MSS. we replace the perfect by 
 the aorist, the difficulty is re- 
 moved. We must supply "be- 
 come death" again after "sin." 
 
 ^This explains Rom. v. 20. 
 In both passages, St. Paul 
 states the object of the law to 
 be lay down, as it were, a 
 boundary line which should 
 mark the limits of right and 
 wrong; so that sin, by trans- 
 gressing this line, might mani- 
 fest its real nature, and be 
 distinctly recognized for what 
 it is. The Law was not given 
 to provoke man to sin (as some 
 have understood, Rom. v. 20), 
 but to stimulate the conscience 
 into activity. 
 
 8It may be asked, how this is 
 consistent with many passages 
 where St. Paul speaks of the 
 Law as a carnal ordinance, 
 and opposes it as letter to spir- 
 it 7 The answer is, that here he 
 speaks of the Law under its 
 moral aspect, as is plain from 
 the whole context. 
 
 "Scarcely any thing in this 
 Epistle has caused more con- 
 troversy than the question 
 whether St. Paul, ia the fol- 
 lowing description of the strug- 
 
 gle between the flesh and the 
 spirit, wherein the flesh gains 
 the victory, meant to describe 
 his own actual state. The best 
 answer to this question is a 
 comparison between vi. 17 and 
 20 (where he tells the Roman 
 Christians that they are no 
 longer the slaves of sin), vii. 
 14 (where he says I am carnal, 
 a slave sold into the captivity 
 of sin), and viii. 4 (where he 
 includes himself among those 
 who live not the life of the 
 flesh, but the life of the spirit, 
 i. e. who are not carnal). It 
 is surely clear that these de- 
 scriptions cannot be meant to 
 belong to the same person at 
 the same time. The best com- 
 mentary on the whole passage 
 (vii. 7 to viii. 13) is to be 
 found in the condensed expres- 
 sion of the same truths con- 
 tained in Gal. x. 16-18 : Walk 
 in the spirit, and ye shall not 
 
 FULFIL THE DESIRE OF THE 
 
 FLESH ; for the desire of the 
 flesh fights against the spirit, 
 and the desire of the spirit 
 fights against the flesh ; and 
 this variance between the flesh 
 and the spirit would hinder 
 you from doing that which your 
 will prefers; 'but if you be led 
 by the spirit, you are not under 
 the Law. 
 
112 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 19 
 
 20 
 
 21 
 
 22 
 23 
 
 24 
 
 25 
 
 in me. For I know that in me, that is, in my flesh, good 
 abides not; for to "will is present with me, but to do the 
 right is absent; the good that I would, I do not; but the evil 
 which I would not, that I do. Now if my own^o will is against 
 my deeds, it is no more I myself who do them, but the sin 
 which dwells in me. I find, then, this law, that though my 
 will is to do good, yet evil is present with me; for I. consent 
 gladly to the law of God in my inner man; but I behold an- 
 other law in my members, warring against the law of my 
 mind, and making me captive to the law of sin which is in 
 my members. O wretched man that I am! who shall deliver 
 me from this body of death? 
 
 I thank God [that He has now delivered me] through Jesus 
 Christ our Lord. 
 
 So, then, in myself, n though I am subject in my mind to 
 the law of God, yet in my flesh 1 am subject to the law of sin. 
 
 lOThe "I" in I will is em- 
 phatic. 
 
 11 Auto? uiyu> I in myself, i. e. 
 without the help of God. This 
 expression is the key to the 
 whole passage, St. Paul, from 
 verse 14 to verse 24, has been 
 speaking of himself as he was 
 in himself, i. e. in his natural 
 state of helplessnes, with a 
 conscience enlightened, but a 
 will enslaved ; the better self 
 struggling vainly against the 
 worse. Every man must con- 
 tinue in this state, unless he be 
 redeemed from it by the Spirit 
 of God. Christians are (so far 
 as God is concerned) redeemed 
 already from this state ; but in 
 themselves, and so far as they 
 live to themselves, they are 
 still in bondage. The redemp- 
 tion which they (potentially, 
 if not actually) possess is the 
 subject of the 8th chapter. 
 Leighton (though his view of 
 the whole passage would not 
 have entirely coincided with 
 that given above) most beauti- 
 fully expresses the contrast 
 between these two states (of 
 bondage and deliverance) in 
 his sermon on Rom. viii. 35 : 
 "Is this he that so lately cried 
 out, O wretched man that I am ! 
 who shall deliver me? that now 
 triumphs, O happy man ! who 
 shall separate us from the love 
 Of Christ? Yes, it is the same. 
 
 Pained then with the thoughts 
 of that miserable conjunction 
 with a body of death, and so 
 crying out, who will deliver? 
 Now he hath found a deliverer 
 to do that for him, to whom 
 he is forever united. So vast a 
 difference is there betwixt a 
 Christian taken in himself and 
 in Christ." Against the above 
 view of verse 25, it may be said 
 that the more natural and ob- 
 vious meaning of vto? wym is 
 "I Paul myself," "I myself who 
 write this ;" as has lately been 
 urged with much force by Dean 
 Alford. He advocates the dis- 
 tinction between this verse and 
 viii. 4, which is maintained by 
 Olshausen and others, who 
 think the spiritual man is de- 
 scribed as "serving the flesh 
 by the law of sin," but yet as 
 "not walking after the flesh." 
 According to this interpreta- 
 tion. St. Paul here declares 
 that he himself is in bondage 
 to the law of sin, in his flesh; 
 but means only that "the flesh 
 is still, even in the spiritual 
 man, subject (essentially, not 
 practically) to the law of sin." 
 (Alford). We would not ven- 
 ture dogmatically to pronounce 
 this view untenable : yet its 
 advocates must acknowledge 
 that it js extremely diflScult to 
 reconcile it with the Slavery of 
 vi. 17-20. 
 
EPISTLE TO THE ROMANS. 
 
 113 
 
 But with that 
 help this sin 
 ful earthly 
 nature is van- 
 quished in the 
 Christian, and 
 he is enabled 
 to live, not ac- 
 cording to the 
 carnal part of 
 his nature, but 
 according to 
 the spiritual 
 part. God's 
 true children 
 are those only 
 who are thus 
 enabled by the 
 indwelling 
 Spirit of Christ 
 to conquer 
 their earthly 
 nature. 
 
 Now, therefore, there is no condemnation 
 to those who are in Christ Jesus; 12 for the 
 law of the Spirit of life in Christ Jesusi3 has 
 freed me from the law of sin and death. 
 For God (which was impossible to the Law, 
 because by the flesh it had no power), by 
 sending His own Son in the likeness of sinful 
 flesh, and on behalf of sin, overcamei* sin 
 in the flesh ;!•'» to the end that the decrees of 
 the Law might be fulfilled in us, who walk 
 not after the flesh, but after the Spirit. 10 
 For they who live after the flesh mind fleshly 
 things; but they who live after the Spirit 
 mind spiritual things: andi7 the fleshly 
 mind is death ; but the spiritual mind is life 
 and peace. Because the fleshly mind is en- 
 mity against God; for it is not subject to 
 the law of God, nor can be; and they whose 
 life is in the flesh cannot please God. But your life is not 
 in the flesh, but in the Spirit, if indeed the Spirit of God be 
 dwelling in you ; and if any man has not the Spirit of Christ, 
 he is not Christ 's. But if Christ be in you, though your body 
 be dead, because of sin [to which its nature tends], yet your 
 spirit is life,i8 because of righteousness [which dwells with- 
 
 vin. 
 1 
 
 10 
 
 i^The clause which follows, 
 from "who walk" to "Spirit," is 
 omitted in the best MSS., hav- 
 ing (it would seem) been intro- 
 duced by a clerical error from 
 verse 4, 
 
 "Winer wishes to join in 
 "Christ Jesus" with the verb 
 "freed," not with the preceding 
 words ; but there are so many 
 examples of a similar construc- 
 tion in St. Paul's style, that we 
 think his reasons insufficient 
 to justify a departure from the 
 more obvious view. 
 
 "Literally, condemned, i. e. 
 put it to rebuke, worsted it. 
 Compare Heb. xi. 7. 
 
 ^^"In the flesh," that is to 
 say, in the very seat of its 
 poxoer. 
 
 i"The contrast between the 
 victory thus obtained by the 
 spirit, with the previous sub- 
 jection of the soul to the flesh, 
 is thus beautifully described by 
 Tertullian : — "When the Soul 
 is wedded to the Spirit, the 
 Flesh follows — like the hand- 
 
 maid who follows her wedded 
 mistress to the husband's home 
 — being thenceforward no long- 
 er the servant of the Soul, but 
 of the Spirit." The whole pas- 
 sage forms an excellent com- 
 mentary on this part of the 
 Epistle. 
 
 i^Winer sneers at Tholuck's 
 remark (which the latter has 
 since modified), that the con- 
 junction {for, A. V.) is a mere 
 transition particle here ; but 
 yet what else is it, when it does 
 not introduce a reason for a 
 preceding proposition? In these 
 cases of successive clauses each 
 connected thus with the pre- 
 ceding, they all appear to refer 
 back to the first preceding 
 clause, and therefore all but 
 the first conjunction might be 
 represented by and. Just in 
 the same way as hut is used in 
 English ; as, for example, "But 
 ye are washed, but ye are sanc- 
 tified." 
 
 ^^The word here used is in 
 St. Paul's writings scarcely 
 
Vlll. 
 
 11 
 
 12 
 
 13 
 
 16 
 
 17 
 
 18 
 
 19 
 
 20 
 
 114 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 in it] ; yea, if the Spirit of Him who raised Jesus from the 
 dead be dwelling in you, He who raised Christ from the dead 
 shall endow with life also your dying bodies, by Hisis Spirit 
 which dwells within you. Therefore, brethren, we are debt- 
 ors bound not to the Flesh, that we should live after the 
 Flesh [but to the Spirit] ; for if you live after the Flesh, 
 you are doomed to die ; but if by the Spirit you destroy the 
 deeds of the body, in their deathso you will attain to life. 
 
 For all who are led by God's Spirit, and 
 they alone,2i are the sons of God. For you Such persons 
 have not received a Spirit of bondage, that ^ave an in- 
 you should go back again to the state of Susness of 
 slavish fear,2:2 -but you have received a Spirit child-like love 
 of adoption wherein we cry [unto God], say- \°.Pj°^ 
 ing, ''Father. "2^ The Spirit itself bears they anticipate 
 witness with our own spirit, that we are the a future and 
 children of God. And if children, then heirs, ^o[| when^ this 
 heirs of God, and joint heirs with Christ; relation to God 
 that if now we share His sufferings, we will have its 
 should hereafter share His glory. For I ^int^^""^^"^' 
 reckon that the sufferings of this present {SuroKaKv^i.^.) 
 time are nothing worth, when set against ^^^ their long- 
 the glory which shall soon24 be revealed fufure^p^erfec- 
 unto us. For the longing of the creation tion is shared 
 looks eagerly for the time when [the ^. ^^^ created 
 glory of] the sons of God shal' be re- earthf whose 
 vealed. For the creation was made sub- discontent at 
 ject to decay,25 not by its own will, but \lll^^^ ^^fS^ 
 because of Him who subjected it thereto,26 ^^ another state 
 
 represented adequately by life ; 
 it generally means more than 
 this, viz. life triumphant over 
 death. 
 
 i»The MSS. are divided here. 
 One reading must be translated 
 because of instead of by. This 
 will make the clause exactly 
 parallel with the end of verse 
 10. Tholuck gives an able 
 summary of the arguments in 
 favor of the accusative read- 
 ing. 
 
 2<*This translation is neces- 
 sary to represent the reference 
 to death as expressed in the 
 preceding verb (mortify, A. 
 
 v.). 
 
 ^^They and they alone, they 
 and not the carnal seed of Ab- 
 raham. 
 
 ^Back again. Compare Gal. 
 iv. 9. 
 
 "See note on Gal. iv. 6. 
 
 ^*Which is about to be reveal- 
 ed, v)hich shall soon be re- 
 vealed. 
 
 25The word used here (van- 
 ity, A. V.) means the transi- 
 tory nature which causes all 
 the animated creation so rapid- 
 ily to pass away. 
 
 '^^God is probably meant by 
 "him who subjected." The dif- 
 ficulties which have been felt 
 with regard to this expression 
 are resolvable (like all the dif- 
 ficulties of Theism) into the 
 permission of evil. This awful 
 mystery St. Paul leaves un- 
 solved ; but he tells us to wait 
 patiently for its solution, and 
 encourages us to do so by his 
 
EPISTLE TO THE ROMANS. 
 
 115 
 
 vui. 
 freed from evil, in hope: for27 the creation itself also shall 21 
 And this feel- ^jg delivered from its slavery to death, and 
 shall gain the freedom of the sons of God 
 when they are glorified.-s For we know that 22 
 the whole creation is groaning together, and 
 suffering the pangs of labor, which29 have 
 not yet brought forth the birth. And not 23 
 only they, but ourselves also, who have re- 
 ceived the Spirit for the first-f ruitsso [of our 
 inheritance], even we ourselves are groaning inwardly, long- 
 ing for the adoptionsi which shall ransom our body from its 
 bondage. For our salvation32 lies in hope; but hope pos- 24 
 
 ing is (26, 27) 
 implanted in 
 Christians by 
 the Spirit of 
 God, who sug- 
 gests their 
 prayers and 
 longings. 
 
 inspired declarations, in this 
 and other places (as 1 Cor. xv. 
 25, &c.), that the reign of evil 
 will not be eternal, but that 
 good will ultimately and com- 
 pletely triumph. It should be 
 observed that Evil is always 
 represented in Scripture as in 
 its nature opposed to God, not 
 as included necessarily in His 
 plan ; even where God is rep- 
 resented as subjecting His crea- 
 tures to its temporary domin- 
 ion. 
 
 "We agree with Dean Alford 
 that it is better here not to 
 render, as some do, "in hope 
 that;" for, were this correct, 
 the words "the creation itself" 
 would hot be so emphatically 
 repeated. See his commentary 
 on the passage. 
 
 2*Literally, the freedom which 
 belongs to the glorification of 
 the Sons of God. 
 
 2»Literally, continuing to suf- 
 fer the pangs of labor even un- 
 til now. St. Paul here suggests 
 an argument as original as it is 
 profound. The very struggles 
 which all animated beings make 
 against pain and death show 
 (he says) that pain and death 
 are not a part of the proper 
 laws of their nature, but rather 
 a bondage imposed upon them 
 from without. Thus every groan 
 and tear is an unconscious 
 prophecy of liberation from the 
 power of evil. St. Augustine 
 extends the same argument in 
 the Confessions (book xiii.) as 
 follows : — "Even in that miser- 
 able restlessness of the spirits, 
 who fell away and discovered 
 
 their own darkness when bared 
 of the clothing of Thy light, 
 dost Thou sufficiently reveal 
 how noble Thou madest the 
 reasonable creature ; to which 
 nothing will suffice to yield a 
 happy rest, less than Thee." 
 See also De Civ. Dei, 1. 22, c. 1 : 
 — "The nature which enjoyed 
 God shows that it was formed 
 good, even by its very defect, 
 in that it is therefore miser- 
 able because it enjoyeth not 
 God." (Oxford translation, Li- 
 brary of Fathers.) 
 
 3°See note on 1 Cor. i. 22. 
 
 ^^Adoption to sonship ; by 
 which a slave was emancipated, 
 and made "no longer a slave, 
 but a son." (Gal. iv. 7.) In 
 one sense St. Paul taught that 
 Christians had already receiv- 
 ed this adoption (compare 
 Rom. vii. 15, Gal. iv. 5, Eph. 
 i. 5) ; they were already made 
 the sons of God in Christ. 
 (Rom. viii. 16, Gal. iii. 26.) So, 
 in a yet lower sense, the Jews 
 under the old dispensation had 
 the adoption to sonship; see 
 ix 4. But in this passage he 
 teaches us that this adoption 
 is not perfect during the pres- 
 ent life ; there is still a higher 
 sense, in which it is future, and 
 the object of earnest longing to 
 those who are already in the 
 lower sense the sons of God. 
 
 s^Literally, we were saved, i. 
 e. at our conversion ; for the 
 context does not oblige us to 
 take the aorist here as a per- 
 fect. The exact translation 
 would be, "the salvation where- 
 to we were called lies in hope.'* 
 
116 THE LIFE AND EPISTLES OF ST. PAUL, 
 iii. 
 
 sessed is not hope, since a man cannot hope for what he sees 
 
 25 in his possession; but if we hope for things not seen, we 
 steadfastly33 endure the present, and long earnestly for the 
 
 26 future. And, even ass* we long for our redemption, so the 
 Spirit gives help to our weakness; for we know not what 
 we should pray for as we ought ; but the Spirit itself makes 
 intercession for us, with groans [for deliverance] which 
 
 27 words cannot utter. But He who searches our hearts knows 
 [though it be unspoken] what is the desire of the Spirit,35 
 because He intercedes for the saints according to the will 
 of God. 
 
 28 Moreover, we know that all thingss^ work Hence In the 
 together for good to those who love God, persecutions 
 who have been called according to His pur- Christians are 
 
 29 pose. For those whom He foreknew, He also ^nq^uerors ; 
 predestined to be made like37 to the pattern for they feel 
 of His Son, that many brethren might be Sgether ^o?^ 
 
 30 joined to Him, the first-bom. And those their good, 
 whom He predestined, them He also called; tij^g^j to^simre 
 and whom He called, them He also justified; in His glory, 
 and whom He justified, them He also glori- Jccusers^ o?'''' 
 
 31 fied. What shall we say, then, to these judges, no 
 things? If God be for us, who can be against earthly suf- 
 
 32 us? He that spared not His own Son, but powe?\°?he 
 gave Him up for us all, how shall He not whole creation, 
 with Him also freely give us all things? ^gjjf^f^o''*^® 
 
 33 What accuser can harm God's chosen? it His love. 
 
 *3The verb denotes, we long 
 earnestly for the future; the 
 prepositional phrase implies, 
 with steadfast endurance of the 
 present. 
 
 "♦After in like manner, we 
 must supply as we long from 
 the preceding clause ; and the 
 object of long is our redemption 
 (by verse 23). 
 
 35This passage is well ex- 
 plained by Archbishop Leigh- 
 ton, in the following beautiful 
 words : "The work of the Spir- 
 it is in exciting the heart, at 
 times of prayer, to break forth 
 in ardent desires to God, what- 
 soever the words be, whether 
 new or old, yea possibly with- 
 out words ; and then most 
 powerful when it words it least, 
 but vents in sighs and groans 
 that cannot be expressed. Our 
 Lord understands the language 
 
 of these perfectly, and likes it 
 best ; He knows and approves 
 the meaning of His own Spirit ; 
 He looks not to the outward 
 appearance, the shell of words, 
 as men do." Leighton's Expo- 
 sition of Lord's Prayer. 
 
 ^^AU things, viz. whether sad 
 or joyful. We must remember 
 that this was written In the 
 midst of persecution, and In 
 the expectation of bonds and 
 imprisonment. See verses 17, 
 18, and 35, and Acts xx. 23. 
 
 ^''Like in suffering seems 
 meant. Compare Phil. iii. 10 : 
 "The fellowship of His suffer- 
 ings, being made comfortable 
 to His death." [Does not this 
 limit it too much? Compare 2 
 Cor. iii. 18 : "We are gradually 
 transformed into the same like- 
 ness." And see also 1 Cor. xv. 
 49.— H.] 
 
EPISTLE TO THE ROMANS. 
 
 117 
 
 Vlll. 
 
 34 
 
 35 
 
 39 
 
 is God who justifies them. 38 What judge can doom us? It 
 is Christ who died, nay, rather, who is risen from the dead ; 
 yea, who is at the right hand of God, who also makes inter- 
 cession for us. Who can separate us from the love of Christ? 
 Can suffering, or straitness of distress, or persecution, or 
 famine, or nakedness, or the peril of our lives, or the swords 
 of our enemies? [though we may say], as it is written, "For 
 Thy sake we are killed all the day long; we are accounted 
 as sheep for the slaughter. "^^ Nay, in all these things we 
 are more than conquerors through Him that loved us. For I 
 am persuaded that neither death, nor life, nor all the*o Prin- 
 cipalities and Powers of Angels, nor things present, nor 
 things to come, nor things above, nor things below, nor any 
 power in the whole creation, shall be able to separate us from 
 the love of God which is in Christ Jesus our Lord. 
 
 I speak the truth in Christ — (and my con- ix. 1 
 science bears me witness, with the Holy 
 Spirit's testimony, that I lie not) — I have 2 
 great heaviness, and unceasing sorrow in my 
 heart; yea, I could wish that I myself were 3 
 cast out from Christ as an accursed thing, 
 for the sake of my brethren, my kinsmen ac- 
 cording to the flesh; who are the seed of 4 
 Israel, whom God adopted for His children, 
 whose were the glory of the Shechinah, and 
 the Covenants, and the Lawgiving, and the 
 service of the temple, and the promises of 
 blessing. Whose fathers were the Patri- 5 
 archs, and of whom (as to His flesh) was 
 born the Christ who is over all, God blessed 
 forever. Amen. 
 Tet I speak not as if the promise of God had fallen to the 6 
 ground; for not all are Israel who are of Israel; nor be- 7 
 cause all are the seed of Abraham, are they all the children 
 of Abraham; but "In Isaac shall thy seed be called.*'*^ 
 
 The fact that 
 God has adopt- 
 ed Christians 
 as His peculiar 
 people, and 
 rejected the 
 Jews from 
 their exclusive 
 privileges, is 
 in accordance 
 with His lormer 
 dealings. For 
 not all the de- 
 scendants of 
 Abraham, but 
 only a selected 
 portion of 
 them, were 
 chosen by God. 
 
 "•St. Paul is here writing and 
 thinking of his own case, and 
 that of his brethren, liable daily 
 to be dragged by their accusers 
 before the tribunals. No ac- 
 cusers could harm them, be- 
 cause God acquitted them ; no 
 judicial condemnation could in- 
 jure them, because Christ was 
 the assessor of that tribunal 
 before which they must be 
 tried. The beauty and elo- 
 quence of the passage (as well 
 as its personal reference to the 
 
 circumstances of its writer and 
 its readers) are much marred 
 by placing marks of interroga- 
 tion after justifies and died. 
 
 '">Ps. xliv. 22 (LXX.). 
 
 ^''The expressions principali- 
 ties and powers were terms ap- 
 plied in the Jewish theology to 
 divisions of the hierarchy of 
 anPTpls, and, as such, were fa- 
 miliar to St. Paul's Jewish read- 
 ers. Compare Eph. i. 21, and 
 Col. i. 16. 
 
 "Gen. xxi. 12 (LXX.). Com- 
 
118 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 10 
 
 11 
 
 14 
 
 15 
 
 16 
 
 17 
 
 18 
 
 19 
 
 20 
 
 That is, not the children of the flesh of Abraham are the 
 sons of God, but his children of the promise are counted for 
 his seed. For thus spake the word of promise, saying, "At 
 this time will I come, and SAB AH shall have a son"'^^ [so 
 that Ishmael, although the son of Abraham, had no part in 
 the promise]. And not only so, but [Esau likewise was shut 
 out; for] when Rebekah had conceived two sons by the 
 same husband, our forefather Isaac, yea, while they were 
 not yet born, and had done nothing either good or bad (that 
 God's purpose according to election might abide, coming 
 not from the works of the*^ called, but from the will of 
 The Caller), it was declared unto her, "The elder shall serve 
 the younger ;'i^ according to that which is written, "Jacob 
 I loved, but Esau I hated. "'^^ 
 
 What shall we say, then? Shall we call The Jews can- 
 God unjust [because He has cast off the not deny God's 
 
 right to reject 
 some and select 
 others accord- 
 ing to His will, 
 since it is as- 
 serted in their 
 own Scriptures 
 in the case of 
 Pharaoh. It 
 
 seed of Abraham]? That be far from us! 
 For to Moses He saith, "I will have mercy 
 on whom I will have mercy, and I will have 
 compassion on whom I will have compas- 
 sion.' ^"^^ So, then, the choice comes not 
 from man's will, nor from man's speed, but 
 from God's mercy. And thus the Scripture may'be"object 
 says to Pharaoh, "Even for this end did I ed that such a 
 raise thee up, that I might show my power God's '^wiU^^as^*^^ 
 in thee, and that my name might be de- the arbitrary 
 declared throughout all the earth. "^"^ Ac- 
 cording to His will, therefore. He has mercy 
 on one, and hardens another. Thou wilt 
 say to me, then,48 "Why does God still 
 blame us? for who can resist His will?" 
 Nay, rather, O man, who art thou that dis- may have de- 
 putest against God? "Shall the thing form- ^f^Q^^^is^^ 
 ed say to him that formed it, Why hast thou creator. 
 
 cause of man's 
 actions ; the 
 answer is, that 
 the created 
 being cannot 
 investigate the 
 causes which 
 
 pare Gal. iv. 22. The context 
 is, "Let it not be grievous in 
 thy sight, because of the lad 
 \Ishmael] and because of thy 
 bond-woman \_Hagar], for in 
 Isaac shall thy seed be called." 
 
 *2Gen. xviii. 10, from LXX.. 
 not verbatim, but apparently 
 from memory. 
 
 *3Literally, coming out from 
 works, but from the Caller. 
 
 "Gen. XXV. 23 (LXX.). The 
 context is, "The two nations 
 are in thy wom,b, and the elder 
 shall serve the younner." 
 
 «Mal. i. 2, 3 (LXX.). 
 
 "Exod. xxxiii. 19 (LXX.). 
 
 *"Exod. ix. 16, occording to 
 LXX., with two slight changes. 
 
 ^^"Thou wilt say." . . . Here 
 comes the great question — no 
 longer made from the standing- 
 point of the Jew, but proceed- 
 ing from the universal feeling 
 of justice. St. Paul answers 
 the question by treating the 
 subject as one above the com- 
 prehension of the human intel- 
 lect when considered in itself 
 objectively. If it be once ac- 
 knowledged that there is any 
 difference between the char- 
 acter and ultimate fate of a 
 good and a bad man, the intel- 
 
EPISTLE TO THE ROMANS. 
 
 119 
 
 made me thus?"*^ ''Hath not the potter power over the 
 clay,"'^o to make out of the same lump one vessel for honor, 
 and one for dishonor? But what if God (though willing to 
 show forth His wrath, and to make known His power) en- 
 dured with much long-suffering vessels of wrath, fitted for 
 destruction [and cast them not at once away] ? And what 
 if thus He purposed to make known the riches of His glory 
 bestowed upon vessels of mercy, which He had before pre- 
 pared for glory? And such are we, whom He has called 
 not only from among the Jews, but from among the Gentiles, 
 
 IX. 
 
 21 
 22 
 
 23 
 
 24 
 
 lect is logically led, step by- 
 step, to contemplate the will of 
 the Creator as the cause of this 
 difference. The question "why 
 hast thou made me thus?" will 
 equally occur and be equally 
 perplexing in any system of 
 religion, either natural or re- 
 vealed. It is in fact a difficulty 
 springing at once from the per- 
 mitted existence of evil. Scrip- 
 ture considers men under two 
 points of view ; first, as created 
 by God ; and secondly, as free 
 moral agents themselves. These 
 two points of view are, to the 
 intellect of man, irreconcilable ; 
 yet both must be true, since the 
 reason convinces us of one, and 
 the conscience of the other. St. 
 Paul here is considering men 
 under the first of these aspects, 
 as the creatures of God,, en- 
 tirely dependent on God's will. 
 It is to be observed that he 
 does not say that God's will is 
 arbitrary, but only that men 
 are entirely dependent on God's 
 will. The reasons by which 
 God's will itself is determined 
 are left in the inscrutable mys- 
 tery which conceals God's na- 
 ture from man. 
 
 The objection and the answer 
 given to it, partly here and 
 partly chap. iii. 6, may be 
 stated as follows : — 
 
 Objector. — If men are so en- 
 tirely dependent on God's will, 
 how can He with justice blame 
 their actions? 
 
 Ansiuer. — By the very con- 
 stitution of thy nature thou art 
 compelled to acknowledge the 
 blame-worthiness of certain ac- 
 tions and the justice of their 
 punishment (iii. 6) ; therefore 
 it is self -contradictory to say 
 
 that a certain intellectual view 
 of man's dependence on God 
 would make these actions inHO- 
 cent ; thou art forced to feel 
 them guilty whether thou wilt 
 or no, and (ix. 20) it is vain 
 to argue against the constitu- 
 tion of thy nature, or its Au- 
 thor. 
 
 The metaphysical questions 
 relating to this subject which 
 have divided the Christian 
 world are left unsolved by 
 Scripture, which does not at- 
 tempt to reconcile the apparent 
 inconsistency between the ob- 
 jective and subjective views of 
 man and his actions. Hence 
 many have been led to neglect 
 one side of the truth for the 
 sake of making a consistent 
 theory : thus the Pelagians 
 have denied the dependence of 
 man's will on God, and the 
 Fatalists have denied the free- 
 dom of man's moral agency. 
 
 We may further observe that 
 St. Paul does not here explicitly 
 refer to eternal happiness or 
 to its opposite. His main sub- 
 ject is the national rejection of 
 the .Jews, and the above more 
 general topics are only inci- 
 dentally introduced. 
 
 "Isaiah xlv. 9. Not literally 
 from either LXX. or Hebrew, 
 but apparently from memory 
 out of LXX. There is also a 
 very similar passage in Isaiah 
 xxix. 16, where, however, the 
 context has less bearing on St. 
 Paul's subject than in the place 
 above cited. 
 
 sojeremiah xviii. 6, not quot- 
 ed literally, but according to 
 the sense. In this and in other 
 similar references to the Old 
 Testament, a few words were 
 
120 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 IX. 
 
 25 
 26 
 
 27 
 
 28 
 
 29 
 
 30 
 
 31 
 
 32 
 
 Also the Jew- 
 ish Scriptures 
 speak of the 
 calling of the 
 Gentiles and 
 the rejection 
 of the disobe- 
 dient Jews. 
 
 as He saith also in Hosea, "J will call them 
 my people which were not my people, and 
 her beloved which was not beloved ;^^ and 
 it shall come to pass that in the place where 
 it was said unto them, Ye are not my people, 
 there shall they be called the sons of the 
 living God."^^ But Esaias cries concern- 
 ing Israel, saying, * ' Though the number of the sons of Israel 
 be as the sand of the sea [only] the remnant^^ shall be saved; 
 for He doth complete His reckoning, and cutteth it short in 
 righteousness ; yea, a short reckoning will the Lord make 
 upon the earthM And as Esaias had said before, "Except 
 the Lord of Sabaoth had left us a seed remaining, we had 
 been as Sodom, and had been made like unto Gomorrah."^^ 
 
 What shall we say, then ? We say that the 
 Gentiles, though they sought not after right- The cause of 
 eousness, have attained to righteousness, ^^ the^J^ews°" 
 even the righteousness of Faith; but that the was, that they 
 house of Israel, though they sought a law of Jlfg^e^dea^of^ 
 righteousness, have not attained thereto, righteousness. 
 And why? Because^^ they sought it not by as consisting 
 
 sufficient to recall the whole 
 passage to St. Paul's Jewish 
 readers (compare Rom. iv. 
 18) ; therefore, to comprehend 
 his argument, it is often neces- 
 sary to refer to the context of 
 the passage from which he 
 quotes. The passage in Jere- 
 miah referred to is as follows : 
 — Then I went doion to the pot- 
 ter's house, and behold he 
 wrought a loork on the wheels. 
 And the vessel that he made of 
 clay loas marred in the hands 
 of the potter: so he made it 
 again another vessel, as seemed 
 good to the potter to make it. 
 O house of Israel, cannot I do 
 with you as this potter? saith 
 the Lord. Behold, as the olay 
 is in the potter's hand, so are 
 ye in my hand, O house of Is- 
 rael. At xvhat instant I shall 
 speak concerning a nation ana 
 concerning a kingdom, to pluck 
 up and to pull doivn and to 
 destroy it; if that nation 
 against whom I have pro- 
 nounced turn from their evil, I 
 will repent of the evil that I 
 thought to do unto them. And 
 at what instant I shall speak 
 concerning a nation and con- 
 
 cerning a kingdom, to build 
 and to plant it; if it do evil in 
 my sight, that it obey not my 
 voice, then I will repent of the 
 good wherewith I said I would 
 benefit them. Similar passages 
 might be quoted from the Apoc- 
 ryphal books ; and it might be 
 said that the above-cited pas- 
 sage of Isaiah was referred to 
 here. Yet this from Jeremiah 
 is so opposite to St. Paul's ar- 
 gument, that he probably refers 
 especially to it. 
 
 "Hosea ii. 23 (LXX. almost 
 verbatim). 
 
 52Hosea i. 10 (LXX.). 
 
 ^Compare remnant, xi. 5, left 
 a remnant, xi. 4, and left a seed 
 remaining, ix. 29 ; all refer- 
 ring to the same subject, viz. 
 the exclusion of the majority 
 of the Israelites from God's 
 favor. 
 
 5*Isaiah x. 22, 23 (LXX. al- 
 most verbatim). 
 
 ssisaiah i. 9 (LXX.). 
 
 560bserve that in the preced- 
 ing part of the chapter God is 
 spoken of as rejecting the Jews 
 according to His own will ; 
 whereas here a moral reason is 
 given for their rejection. This 
 
EPISTLE TO THE ROMANS. 
 
 121 
 
 In outward 
 works and 
 rites, and re- 
 fused the true 
 righteousness 
 manifested to 
 them in Christ, 
 who was the 
 end of the Law 
 (X. 4). The 
 Jew considers 
 
 33 
 
 Faith, but thought to gain it by the works 
 of the Law; for they stumbled against the 
 stone of stumbling; as it is written, " Be- 
 Jiold I lay in Zion a stone of stumbling, and 
 a rocTc of offence; and no man that hath 
 faith in Him shall he confounded.''^'! 
 
 Brethren, my heart 's desire and my prayer x. 1 
 to God for Israel is, that they may be saved; 
 Jew consiaers for I bear them witness that they have a zeal 2 
 righteousness ^^^ Qq^ ygl; jjot guided by knowledge of 
 obedYen^ce'To'^ God ;58 for because they knew not the right- 3 
 eousness of God, and sought to establish their 
 own righteousness, therefore they submitted 
 not to the righteousness of God. For the end 4 
 of the Law is Christ, that all may attain 
 righteousness who have faith in Him. For 5 
 Moses writes concerning the righteousness of 
 the Law, saying, ' ' The man that hath done 
 these things shall live therein ;"^^ but the 6 
 righteousness of Faith speaks in this wise. 
 Say not in thine heart, ' ' Who shall ascend 
 into heaven? ''^^ that is, ''Who can bring 
 lown Christ from heaven?" nor say, ''Wha 7 
 
 certain enact- 
 ments (X. 
 5). The 
 Christian con- 
 •siders right- 
 eousness as 
 proceeding 
 from the in- 
 ward faith of 
 the heart. 
 Whoever has 
 this faith, 
 whether Jew 
 or Gentile, 
 shall be admit 
 ted into God's 
 favor. 
 
 HUVTIJ- \_/iaii^i' ^iv^»». ~- ■ ~ ^> ^ 
 
 shall descend into the abyss?" that is. 
 
 illustrates what was said in a 
 previous note of the difference 
 between the objective and sub- 
 jective points of view. 
 
 "Isaiah xxviii. 16, apparent- 
 ly from LXX.. but not verba- 
 tim, "stone of stumbling and 
 rock of offence" being interpo- 
 lated, and not found exactly 
 anywhere in Isaiah, though in 
 viii. 14 there are words nearly 
 similar. Compare also Matt. 
 xxi. 44. 
 
 ssThe word for knowledge 
 here is very forcible ; and is 
 the same which is used in 1 
 Cor. xiii. 12, Rom. i. 28, and 
 
 «»Levit. xviii. 5 (LXX.) ; 
 Quoted also Gal. iii. 12. 
 
 «oDeut. XXX. 12. St. Paul 
 here, though he quotes from 
 the LXX. (verse 8 is verbatim), 
 yet slightly alters it, so as to 
 adapt it better to illustrate his 
 meaning. His main statement 
 is "the Glad-tidings of salva- 
 tion is offered, and needs only 
 to be accepted ;" to this he 
 
 transfers the description which 
 Moses has given of the Law, 
 viz., "the Word is nigh thee," 
 &c. ; and the rest of the pas- 
 sage of Deuteronomy he applies 
 in a higher sense than that in 
 which Moses had written it 
 (according to the true Chris- 
 tian mode of using the Old Tes- 
 tament), not to the Mosaic 
 Law, but to the Gospel of 
 Christ. The passage in Deu- 
 teronomy is as follows : — "This 
 commandment which I com.' 
 mand thee this day is not hid- 
 den from thee, neither is it far 
 off. It is not in heaven, that 
 thou shouldst say, Who shall 
 go up for us to heaven and 
 bring it unto us, that we may 
 hear it and do it? Neither is 
 it beyond the sea, that thou 
 shouldest say, who shall go 
 over the sea for us and bring 
 it unto us, that we may hear it 
 and do it? But the word is 
 very nigh unto thee, in thy 
 mouth and in thy heart, that 
 thou mayest do it.*' 
 
122 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 X. 
 
 8 ' ' Who can raise up Christ from the dead? ' ' But how speaks 
 it? "The Word is nigh thee, even in thy mouth and in thy 
 heart;" — that is, the Word Faith which we proclaim, say- 
 
 9 ing, **If with thy mouth thou shalt confess Jesus for thy 
 lord, and shalt have faith in thy heart that God raised Him 
 
 10 from the dead, thou shalt be saved. ' ' For faith unto right- 
 eousness is in the heart, and confession unto salvation is 
 
 11 from the mouth. And so says the Scripture, ''NO MAN that 
 
 12 hath faith in Him shall be confounded ;"^^ for there is no 
 distinction 'between Jew and Gentile, because the same 
 [Jesus] i« Lord over all, and He gives richly to all who call 
 
 13 upon Him; for "EVERY MAN who shall call upon the 
 name of the Lord shall he saved. "^^ 
 
 14 How, then, shall they call on Him in whom j , , • 
 they have put no faith? And how shall they fore that air' 
 put faith in Him whom they never heard ? may' be so ad- 
 And how shall they hear of Him if no man J^^y^/f^^^'jo^^^Q 
 
 15 bear the tidings. And who shall bear the believe must 
 tidings if no messengers be sent forth ?63 As be universally 
 it is written, "How beautiful are the feet of "^"""^ 
 them that bear Glad-tidings of peace, that 
 
 16 bear Glad-tidings of good things !'^^^ Yet 
 some have not hearkened to the Glad-tidings ; 
 as saith Esaias, "Lord, who hath given faith excuse of igno- 
 
 17 to our teaching r '^'^ So, then, faith comes ranee, espe- 
 by teaching; 66 and our teaching comes by had received^ 
 
 18 the Word of God. But I say, have they not warnings of 
 heard [the voice of the teachers] ? Yea, ^g^^^^j"^ ^^^^j^ 
 "Their sound has gone forth into all the own Scriptures. 
 earth, and their words unto the ends of the 
 
 19 world."^'^ Again I say, did not Israel know [the purpose 
 
 proclaimed 
 and it -has al- 
 ready been 
 enough so to 
 deprive the 
 Jews of the 
 
 «Isaiah xxviii. 16 (LXX.). 
 See Ix. 33. 
 
 82 Joel ii. 32 (LXX.). 
 
 «3This is a justification of the 
 mission of the Apostles to the 
 Gentiles, which was an offence 
 to the Jews. See Acts xxii. 22. 
 
 «*Isaiah lii. 7, apparently 
 from the Hebrew, and not 
 LXX. 
 
 «5Isaiah liii. 1 (LXX.). 
 
 88There is no English word 
 which precisely represents a/cojj 
 in its subjective as well as ob- 
 jective meaning. See note on 
 1 Thess. ii. 13. 
 
 e^Ps. xix. 4 (LXX.). In the 
 psalm this is said of "the heav- 
 ens," which by their wonderful 
 
 phenomena declare the glory of 
 their Creator. There seems to 
 be no comparison in the psalm 
 (as some have thought) be- 
 tween the heavens and the word 
 of God. St. Paul here quotes 
 the Old Testament (as he so 
 often does), not in its primary 
 meaning, but applying it in a 
 higher sense, or perhaps only 
 as a poetical illustration. As 
 to the assertion of the uni- 
 versal preaching of the Gospel, 
 Dean Alford well observes that 
 it is not made in a geographi- 
 cal, but in a religious sense. 
 The Gospel was now preached 
 to all nations, and not to the 
 Jews alone. 
 
EPISTLE TO THE ROMANS. 
 
 123 
 
 20 
 
 21 
 
 of God]? yea, it is said first by Moses, *'/ will make you 
 jealous against them which are no people, against a Gentile 
 nation without understanding will I make you wroth. "^» 
 But Esaias speaks boldly, saying, "7 was found of them that 
 sought me not; I was made manifest unto them that asked 
 not after we. "69 But unto Israel he says, "All day long 
 have I spread forth my arms'^o unto a disobedient and gain- 
 saying people."T^ 
 
 I say, then, — must we72 think that God has xi. 1 
 The Jews, how- cast off His people ?73 That be far from 
 irf7eYc*ted°' "^' ^°^ ^ ^^ myself also an Israelite, of the 
 those^^who be- ^^^^ of Abraham, of the tribe of Benjamin. 
 Heve in Christ God has not cast off His people whom He 
 t. i---_ _- foreknew; Yea, know ye not what is said in 2 
 the Scriptures of Elias, how he intercedes 
 with God against Israel, saying, ' ' Lord, they 3 
 have killed Thy prophets, and digged down 
 Thine altars, and I only have been left, and 
 they seek my life also."^^ But what says 4 
 the answer of God to him ? " " /75 have yet left to myself a 
 remnant,^^ even seven thousand men, who have not bowed the 
 knee to Baal." So likewise at this present time there is a 5 
 remnant [of the house of Israel] chosen by gift of grace. 
 But if their choice be the gift of grace, it can no more be 6 
 deemed the wage of works ; for the gift that is earned is no 
 gift : or if it be gained by works, it is no longer the gift of 
 grace; for M^ork claims77 wages, and not gifts. What fol- 7 
 lows then ? That which Israel seeks, Israel has not won ; but 
 the chosen have won it, and the rest were blinded, as it is 8 
 written, "God hath given them a spirit of slumber, eyes that 
 they should not see, and ears that they should not hear, unto 
 this day.' '7& And David sajs, " Let their tabie be made a 9 
 
 have been se- 
 lected by God. 
 (exAoyrj) as His 
 people, and 
 only the unbe- 
 lieving portion 
 rejected. 
 
 «8Deut. xxxii. 21 (LXX.), 
 
 "Sis. Ixv. 1 (LXX. with trans- 
 position). 
 
 ^"The metaphor is of a mother 
 opening her arms to call back 
 her child to her embrace. In 
 this attitude the hands are 
 spread open, and hence the 
 "hands." 
 
 "Is. Ixv. 2 (LXX.). 
 
 "The particle here asks a 
 question expecting a negative 
 answer=is it true that? must 
 toe think that? Also see note 
 on Gal. iii. 21. 
 
 '^Alluding to Psalm xciv. 14 : 
 "Jehovah shall not utterly cast 
 out his people," (LXX.) No 
 
 doubt St. Paul's antagonists ac- 
 cused him of contradicting this 
 prophecy. 
 
 7*1 Kings xix. 10. (LXX., 
 but not verbatim.) 
 
 7^1 Kings xix. 18, more near- 
 ly according to the Hebrew 
 than LXX. 
 
 ■'^The verb corresponds to the 
 noun in the next verse and in 
 ix. 27. See note there. 
 
 "By work is here meant work 
 which earns wages. Compare 
 iv. 4-5. The latter clause of 
 this verse, however, is omitted 
 by the best MSS. 
 
 '^This quotation seems to be 
 compounded of Deut. xxix. 4, 
 
124 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 10 
 
 11 
 
 12 
 
 13 
 
 14 
 
 15 
 
 16 
 
 17 
 
 18 
 19 
 20 
 
 21 
 
 22 
 
 23 
 
 snare and a trap, and a stumbling -blocTc and a recompense 
 unto them. Let their eyes be darkened that they may not 
 see, and how down their back alwayJ^ 
 
 Shall we say,8o then, * ' they have stumbled 
 to the end that they might fall?" That be 
 far from us ; but rather their stumbling has 
 brought salvation to the Gentiles, "tosi pro- as to exclude 
 voke Israel to jealousy." Now if their descemiant?^^'' 
 stumbling enriches the world, and if the 
 lessening of their gain gives wealth to the 
 Gentiles, how much more must their ful- 
 ness do! 
 
 For to you who are Gentiles I say that, as 1^%%1 \lf^^i 
 Apostle of the Gentiles, I glorify my minis- been grafted 
 tration for this end, if perchance I might into the Chris- 
 '' provoke to jealousy" my kinsmen, and ^h?cl?^"The 
 save some among them. For if the casting same original 
 of them out is the reconciliation of the stock as the 
 world [to God], W'hat must the gathering of 
 them in be but life from the dead? 
 
 Now, if the first of the dough be hallow- 
 ed,^ the whole mass is thereby hallowed; 
 and if the root be hallowed, so are also the 
 branches. But if some of the branches were ^^^ ^^^^ 
 
 broken off, and thou being of the wild olive broken off. 
 stock wast grafted in amongst them, and 
 made to share the root and richness of the olive, yet boast 
 not over the branches: but — if thou art boastful — thou 
 bearest not the root, but the root thee. Thou wilt say then, 
 * ' The branches were broken off that I might be grafted in. ' ' 
 It is true, — for lack of faith they were broken off, and by 
 faith thou standest in their place: be not high-minded, but 
 fear ; for if God spared not the natural branches, take heed 
 lest He also spared not thee. Behold, therefore, the good- 
 ness and the severity of God ; towards them who fell, sever- 
 ity, but towards thee, goodness, if thou continue steadfast 
 to His goodness; for otherwise thou too shalt be cut off. 
 And they also, if they persist not in their faithlessness, shall 
 be grafted in: for God is able to graft them in where they 
 
 Nor is the re- 
 jection of the 
 unbelieving 
 Jews final, so 
 
 forever from 
 re-admission 
 into God's 
 Church. As 
 the Gentile un- 
 
 Jewish Church, 
 much more 
 would Jewish 
 unbelievers on 
 their belief be 
 grafted anew 
 into that stock 
 from which 
 
 and Isaiah xxix. 10 (LXX.), 
 though it does not correspond 
 verbatim with either. 
 
 Tops. Ixix. 23, 24 (LXX. near- 
 ly verbatim). 
 
 soLiterally, I say then, shall 
 we conclude that, &c. See note 
 on verse 1. 
 
 s^Deut.. xxxii. 21 (LXX.), 
 quoted above, ch. x. 19. 
 
 82St. Paul alludes to the 
 heave-offering prescribed Num- 
 bers XV. 20 : "Ye shall offer up 
 a cake of the first of your- 
 dough for a heave-offering." 
 
EPISTLE TO THE ROMANS. 
 
 125 
 
 XI. 
 
 24 
 
 were before. For if thou wast cut out from that which by 
 nature was the wild olive, and wast grafted against nature 
 into the fruitful olive, how much more shall these^ the nat- 
 ural branches, be grafted into the fruitful stock from whence 
 they sprang 1 
 
 For I would not have you ignorant, breth- 
 ren, of this mystery, lest you should be wise 
 in your own conceits; that blindness has 
 fallen upon a partes of Israel until the full 
 body of the Gentiles shall have come in. 
 And so all Israel shall be saved, as it is writ- 
 ten, "Out of Zion shall come the Deliverer, 
 and Ee shall turn away ungodliness from Ja- 
 cob. And this is my covenant with them."^^ 
 * * When I shall tale away their sins. ' 'ss In 
 respect of the Glad-tidings, [that it might be 
 borne to the Gentiles], they are God's ene- 
 mies for your sakes; but in respect of God's 
 choice, they are His beloved for their fa- 
 thers ' sake : for no change of purpose can an- 
 nul God 's gifts and call. And as in times past 
 you were yourselvess^ disobedient to God^ 
 but have now received mercy upon their dis- 
 obedience ; so in this present time they have 
 been disobedient, that upon your obtaining mercy they like- 
 wise might obtain mercy. For God has shut up87 all to- 
 gether under disobedience, that He might have mercy upon 
 all. O depth of the bounty, and the wisdom and the knowl- 
 edge of God! how unfathomable are His judgments, and how 
 unsearchable His paths ! Yea, * ' Who hath Icnown the mind 
 of the Lord, or who hath teen His counsellor? ''^^ Or, ' * Who 
 hath first given unto God, that he should deserve a recom- 
 pense?"^^ For from Him is the beginning, and by Him the 36 
 life, and in Him the end of all things. 
 Unto Him be glory forever. Amen. 
 
 Thus God's ob- 
 ject has been, 
 not to reject 
 any, but to 
 show mercy 
 upon all man- 
 kind. His pur- 
 pose has been 
 too make use 
 of the Jewish 
 unbelief to call 
 the Gentiles 
 into His 
 Church, and by 
 the admission 
 of the Gentiles 
 to rouse the 
 Jews to accept 
 His message, 
 that all might 
 at length re- 
 ceive His 
 mercy. 
 
 25 
 
 26 
 
 27 
 28 
 
 29 
 30 
 
 31 
 
 32 
 
 33 
 
 34 
 35 
 
 83For the phrase used here, 
 compare 2 Cor. i. 14, 2 Cor. ii. 
 5, Rom. XV. 15. 
 
 8*Isaiah lix. 20 (LXX. almost 
 verbatim). 
 
 8'Isaiah xxvii. 9 (LXX. near- 
 ly verbatim). 
 
 ^^Throughout this passage in 
 the A. v., the word for disobe- 
 dience is translated as if it 
 were equivalent to unbelief. 
 
 which it is not. Compare i. 
 30 : "disobedient to parents." 
 
 8^"Shut up." Compare Gal, 
 iii. 22. 
 
 s-'Isaiah xl. 13 (LXX. nearly 
 verbatim). Quoted also (omit- 
 ting the middle and adding the 
 end of the verse) 1 Cor. ii. 16. 
 
 *»Job xli. 11 (according to 
 the sense of the Hebrew, but 
 not LXX.). 
 
Xll. 
 
 1 
 
 126 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 I exhort you, therefore, brethren, as you Exhortations 
 would acknowledge the mercies of God, to to the content- 
 offer your bodies a living sacrifice, holy and ed and earnest 
 well-pleasing unto God, which is your reason- Sf '^the^Sies 
 able^o worship. And be not conformed to 
 the fashion of thissi world, but be trans- 
 formed by the renewing of your mind, that by 
 an unerring testes you may discern the will 
 of God, even that which is good, and accept- 
 able, and perfect. For through the grace be- 
 stowed upon me [as Christ's Apostle], I 
 warn every man among you not to think of ^rda^ned'^by 
 himself more highly than he ought to think, God. And 
 but to seek a sober mind, according to the |^?^^^l^^ (xiii, 
 measure of faithss which God has given him, ' ° °^^- 
 
 belonging to 
 their several 
 gifts and call- 
 ings, and to 
 forgiveness 
 of injuries. 
 Also (xiii. 1-7) 
 to obedience to 
 the civil 
 magistrates as 
 
 as comprehend- 
 ing all duties 
 to our neigh- 
 bor. All these 
 duties should 
 be performed 
 (xiii. 11-14) as 
 in the expecta- 
 tion of Christ's 
 
 For as we have many limbs, which are all 
 
 members of the same body, though they have 
 
 not all the same office; so we ourselves are 
 
 all9* one body in Christ, and fellow-members 
 
 one of another; but we have gifts differing 
 
 according to the grace which God has given 
 
 US.95 He that has the gift of prophecy, let speedy coming. 
 
 him exercise it^^ according to the proportion 
 
 of his faith. He that has the gift of ministration, let him 
 
 minister; let the teacher labor in teaching; the exhorter, in 
 
 exhortation. He who gives, let him give in singleness of 
 
 mind. He who rules, let him rule diligently. He who shows 
 
 ^Reasona'ble worship, as con- 
 trasted with the unreasonable 
 worship of those whose faith 
 rested only on outward forms. 
 See note on i. 9. 
 
 "See note on 1 Cor. i. 20. 
 
 82See note on ii. 18. 
 
 »3"Measure of faith" here 
 Beems (from the context of the 
 following verses) equivalent to 
 "charism" as Chrysostom takes 
 it. The particular talent given 
 by God may be called a meas^ 
 ure of faith, as being that by 
 the use of which each man's 
 faith will be tried. (Compare, 
 as to the verbal expressions, 2 
 Cor. X. 13.) This explanation 
 is, perhaps, not very satisfac- 
 tory ; but to understand meas- 
 ure as meaning amount is still 
 less so, for a double pift of 
 prophecy did not imply a dou- 
 ble faith. The expression is so 
 perplexing, that one is almost 
 
 tempted to conjecture that the 
 words crept into the text here 
 by mistake, having been origi- 
 nally a marginal explanation 
 of "the proportion of faith' 
 just below. 
 
 ®*Literally "the many." 
 »5The construction and the 
 parallel both seem to require 
 a comma at the end of verse 
 5, and a full stop in the middle 
 of verse 6. 
 
 »8We think it better to take 
 these elliptical clauses as all 
 imperative (with the A. V.) 
 rather than to consider them 
 (with De Wette and others) as 
 "descriptive of the sphere of 
 the gift's operation" up to a 
 certain point, and then passing 
 into the imperative. The par- 
 ticiples in verses 9. 16, and 17, 
 seem to refute De Wette's argu- 
 ments. 
 
EPISTLE TO THE ROMANS. 127 
 
 xii. 
 
 pity, let him show it gladly. Let your love be without feign- 9 
 ing. Abhor that which is evil; cleave to that which is good. 
 Be kindly affectioned one to another in brotherly love; in 10 
 honor let each set his neighbor above himself. Let your dill- 11 
 genee be free from sloth, let your spirit grow with zeal; be 
 true bondsmen of your Lord. In your hope be joyful; in 12 
 your sufferings be steadfast; in your prayers be unwearied. 
 Be liberal to the needs of the saints. And show hospitality 13 
 to the stranger. Bless your persecutors; yea, bless, and 14 
 curse not. Rejoice with them that rejoice, and weep with 15 
 them that weep. Be of one mind amongst yourselves. Set 16 
 not your heart on high things, but suffer yourselves to be 
 borne along97 with the lowly. Be not vrise in your own con- 
 ceits. Repay no man evil for evil. ''Be provident of good 17 
 report in the sight of all men."Q& If it be possible, as far 18 
 as lies in yourselves, keep peace with all men. Revenge not 19 
 yourselves, beloved, but give place to the wrath [of God] ;99 
 for it is written, "Vengeance is mine; I will repay, saith 
 the Lord. "'^ Therefore/' If thine enemy hunger, feed him ; 20 
 if he thirst, give him drink; for, in so doing, thou shalt heap 
 coals of fire upon his head."^ Be not overcome by evil, but 21 
 overcome evil with good. 
 
 Let every man submit himself to the authorities of govern- xiii. 1 
 ment ; for all authority comes from God, and the authorities 
 which now are have been set in their place by God; there- 2 
 fore, he who sets himself against the authority resists the 
 ordinance of God; and they who resist will bring judgment 
 upon themselves. For the magistrate is not terrible to good 3 
 works,3 but to evil. "Wilt thou be fearless of his authority? 
 do what is good, and thou shalt have its praise. For the 4 
 magistrate is God 's minister to thee for good. But if thou 
 art an evil doer, be afraid; for not by chance does he bear 
 the sword [of justice], being a minister of God, appointed to 
 
 »^This is the literal transla- can be little doubt that the 
 
 tion. metaphor is taken from the 
 
 °*This is a quotation nearly melting of metals. It is obvious 
 
 verbatim from Prov. iii. 4 that "thou shalt heap coals of 
 
 (LXX.). See note on 2 Cor. fire on his head" could never 
 
 viii. 21. have meant "thou shalt destroy 
 
 "^'Such is the interpretation of him ;" because to feed an ene- 
 
 Chrysostom, and is supported my could in no sense destroy 
 
 by the ablest modern inter- him. 
 
 preters. For "wrath" in this aWe must remember that this 
 
 sense, compare Rom. v. 9, 1 was written before the Imperial 
 
 Thess. ii. 16. Government had begun to perse- 
 
 iDeut. xxxii. 35 (LXX.. but cute Christianity. It is a testi- 
 
 not verbatim) ; see note on mony in favor of the general 
 
 Heb. X. 30, administration of the Roman 
 
 2Prov. XXV. 21 (LXX.). There criminal law. 
 
128 THE LIFE AND EPISTLES OF ST. PAUL, 
 riii. 
 
 5 do vengeance upon the guilty. Wherefore you must needs 
 
 6 submit, not only for fear, but also for conscience ' sake ; for 
 this also is the cause why you pay tribute, because the au- 
 thorities of government are ofl&cers of God 's will, and this is 
 
 7 the very end of their daily work. Pay, therefore, to all their 
 dues; tribute to whom tribute is due; customs to whom 
 
 8 customs; fear to whom fear; honor to whom honor. Owe 
 no debt to any man, save the debt of love alone ; for he who 
 
 9 loves his neighbor has fulfilled the law. For the law which 
 says, "Thou shalt not commit adultery; Thou shalt do no 
 murder; Thou shalt not steal; Thou shalt not bear false 
 witness; Thou shalt not covef^ (and whatsoever other 
 commandment there be), is all contained in this one saying, 
 
 10 ''Thou shalt love thy neighbor as thyself.''^ Love works no 
 ill to his neighbor; therefore Love is the fulfilment of the 
 Law. 
 
 11 This do, knowing the season wherein we stand, and that 
 for us it is high time to awake out of sleep, for our salva- 
 
 12 tion is already nearer than when we first believed. The night 
 is far spent, the day is at hand ; let us therefore cast off the 
 works of darkness, and let us put on the armor of light. 
 
 13 Let us walk (as in the light of day) in seemly guise; not in 
 rioting and drunkenness, not in dalliance and wantonness, 
 
 14 not in strife and envying. But clothe yourselves with the Lord 
 Jesus Christ, and take no thought to please your fleshly lusts. 
 
 xiv.l Him who is weak in his faith receive into 
 
 your fellowship, imposing no determinations Those Chris- 
 
 2 of doubtful questions.^ Some have faith tians who still 
 that they may eat all things; others, who ^g^rsfiUou^s^" 
 
 3 are weak/ eat herbs alone. Let not him who SfsUncUons be- 
 eats despise him who abstains, nor let him tween meats 
 who abstains judge him who eats, for God JhouM^bl treat- 
 
 4 has received him amongs His people. Who ed with in- 
 
 *Exod. XX. 13-17 (LXX.). gether. Thus Josephus (Life, 
 
 ^Levit. xix. (LXX.). § 3, quoted by Tholuck) men- 
 
 «Literally, not acting so as to tions some Jewish priests who, 
 
 make distinctions [or determi- from such conscientious scru- 
 
 nations] which belong to dispu- pies, abstained while prisoners 
 
 tatious reasonings The same in Rome from all animal food, 
 
 word is used in Phil. ii. 14. So Daniel and his fellow-cap- 
 
 ■^These were probably Chris- tives in Babylon refused the 
 
 tians of Jewish birth, who so king's meat and wine, and ate 
 
 feared lest they should (with- pulse alone, that they might not 
 
 out knowing it) eat meat which defile themselves (Dan. i. 8- 
 
 had been offered to idols or was 12). The tone and precepts of 
 
 otherwise ceremonially unclean this 14th chapter of the Epis- 
 
 (which might easily happen in tie correspond with 1 Cor. viii. 
 such a place as Rome), that ^Literally, received him unto 
 
 they abstained from meat alto- Himself. 
 
EPISTLE TO THE ROMANS. 
 
 129 
 
 dulgence by 
 the more en- 
 lightened, and 
 all should treat 
 each other 
 with charity, 
 and forbear 
 from condemn- 
 ing one an- 
 other, whether 
 Jews or Gen- 
 tiles, since 
 Christ had re- 
 ceived both 
 into His favor 
 as their com- 
 mon Lord. 
 
 art thou, that judgest another's servant? 
 To his own master he must stand or fall; 
 but he shall be made to stand, for God is able 
 to set him up. There are some who esteem 
 one day above another; and again there are 
 some who esteem all days alike ;» let each be 
 fully persuaded in his own mind. He who 
 regards the day regards it unto the Lord; 
 and he who regards it not, disregards it unto 
 the Lord.io He who eats, eats unto the Lord, 
 for he gives God thanks; and he who ab- 
 stains, abstains unto the Lord, and gives 
 thanks to God likewise. For not unto him- 
 self does any one of us either live or die ; but 
 whether we live, we live unto the Lord, or whether we die, we 
 die unto the Lord; therefore, living or dying, we are the 
 Lord's. For to this end Christ died, andu lived again that 
 He might be Lord both of the dead and of the living. But 
 thou, why judgest thou thy brother? Or thou, why despisest 
 thou thy brother? for we shall all stand before the judgment- 
 seat of Christ. And so it is written, " As I live, saith the 
 Lord, every knee shall how to me, and every tongue shall ac- 
 knowledge God."^2 So, then, every one of us shall give ac- 
 count to God [not of his brethren, but] of himself. Let us, 
 then, judge each other no more, but let this rather be your 
 judgment, to put no stumbling-block or cause of falling in 
 your brother 's way. I know and am persuaded in the Lord 
 Jesus, that nothing is in itself unclean ; but whatever a man 
 thinks unclean is unclean to him. And if for meat thou 
 grievest thy brother, thou hast ceased to walk by the rule of 
 love. Destroy not him with thy meat for whom Christ died. 
 
 I say, then, let not your good be evil spoken of,i3 For the 16, ] 
 kingdom of God is not meat and drink, but righteousness, 
 and peace, and joy in the Holy Spirit; and he who lives in 
 these things as Christ's bondsman is well-pleasing to God, 
 and cannot be eondemnedi* by men. Let us therefore follow 
 the things which make for peace, such as may build us up 
 
 14 
 
 ]5 
 
 18 
 
 19 
 
 "Compare Col. ii. 16. Dean 
 Alfqrd has an excellent note on 
 this verse. [Here, as at Gal. 
 Iv. 10, we may refer to the ad- 
 ditional note on Col. ii. 16. — 
 
 H.] 
 
 i^This negative clause is omit- 
 ted by the majority of MSS., but 
 is sanctioned by Chrysostom 
 and other fathers, and retain- 
 ed in the text by Tischendorf : 
 
 Griesbach and Lachmann omit 
 It. 
 
 ""Rose again" is omitted by 
 the best MSS. 
 
 i^Isaiah xlv. 23 (LXX. not 
 accurately, but apparently from 
 memory). 
 
 "Compare 1 Cor. x. 29. 
 
 i^Literally, is capable of 
 standing any test to which he 
 may be put. 
 
130 THE LIFE AND EPISTLES OF ST. PAUL, 
 iv. 
 
 20 together into one. Destroy not thou the work of God for 
 a meal of meat All things indeed [in themselves] are pure; 
 
 21 but to him that eats with stumbling all is evil. It is good 
 neither to eat flesh, nor to drinkis wine^ nor to do anyi^ 
 other thing, whereby thy brother is made to stumble.i^ 
 
 22 Hast thou faith [that nothing is unclean] ? keep it for thine 
 own comfort before God. Happy is he who condemns not 
 
 23 himself by his own judgment. is But he who doubts is 
 thereby condemned if he eats, because he has not faithio that 
 
 r. 1 he may eat ; and every faithless deed-" is sin. And we, 
 w^ho are strong,2i ought to bear the infirmities of the weak, 
 
 2 and not to please ourselves. Let each of us please his ueigh- 
 
 3 bor for good ends, to build him up. For so-'2 Christ pleased 
 not Himself, but in Him was fulfilled that which is written, 
 *'Tlie reproaches of them that reproached thee fell upon 
 
 4 Tnc. *'23 For our instruction is the end of all which was 
 written of old; that by steadfast endurance, and by the 
 
 5 counsel of the Scriptures, we may hold fast our hope. Now 
 may God, from whom both counsel and endurance come, 
 grant you to be of one mind together, according to the will 
 
 6 of Christ, that you may all [both strong and weak], with 
 one heart and voice, glorify the God and Father of our Lord 
 
 7 Jesus Christ. Wherefore, receive one another into the fel- 
 lowship, to the glory of God, even as Christ also received 
 you.24 
 
 8 For25 I say that Jesus Christ came to be a minister of 
 the circumcision, to maintain the truthfulness of God, and 
 
 9 confirm the promises made to our fathers; and that the 
 
 ^''This does not necessarily i^gee note on ii. 18. 
 
 imply that any of the weaker "Literally, he eats not from 
 
 brethren actually did scruple to faith. 
 
 drink wine ; it may be put only ^oLiterally, every deed which 
 
 hypothetically. But it is possi- springs not from faith [that it 
 
 ble that they may have feared is a right deed] is sin. 
 
 to taste wine, part of which had ^iLiterally, "We the strong." 
 
 been poured in libation to idols. St. Paul here addresses the 
 
 Daniel (in the passage above same party whom he so often 
 
 referred to) refused wine. exhorts to patience and forbear- 
 
 "It is strange that no critic ance ; those who called them- 
 
 has hitherto proposed the sim- selves "the spiritual" (Gal. vi. 
 
 pie emendation of reading eV 1, 1 Cor. iii, 1), and boasted of 
 
 instead of which avoids the their "knowledge" (1 Cor. viii. 
 
 extreme awkwardnes of the el- 1). 
 
 lipsis necessitated by the Re- "The "even" of A, V. is not 
 
 ceived Text. Compare John i. in the original. "For Christ 
 
 3. The construction of the last also" is the literal English, 
 
 clause is similar to that in Ix. ^aps. Ixix. 9 (LXX.). 
 
 32. 2*"You" (not "us") is the 
 
 • i^We adopt the reading sane- reading of the best MSS. 
 
 tioned by Tischendorf, which ^^The reading of the MSS. Is 
 
 omits one or two words. "for," not "but." 
 
EPISTLE TO THE ROMANS. 
 
 131 
 
 Gentiles should praise God for His mercy, as it is written, 
 "For this cause I will acknoivledge thee among the Gentiles, 
 and will sing unto thy name."-^ And again it is said, "Re- 
 joice, ye Gentiles, with His people ;2^ and again, "Praise 
 the Lord, all ye Gentiles, and laud Him, all ye peoples ;"'^^ 
 and again Esaias saith, "There shall come the root of Jesse, 
 and he that shall rise to reign over the Gentiles: in him shall 
 the Gentiles hope."^^ Now may the God of hope30 fill you 
 with all joy and peace in believing, that you may abound in 
 hope, through the mighty working of the Holy Spirit. 
 
 But I am persuaded, my brethren, not only 
 by the reports of others,3i but by my own 
 judgment, that you are already full of good- 
 ness, filled with all knowledge, and able, of 
 yourselves, to admonish one another. Yet I 
 have written to you somewhat boldly in 
 parts32 [of this letter], to remind you 
 [rather than to teach you], because of that 
 gift of grace which God bestowed upon me 
 that I should be a minister of Jesus Christ 
 to the Gentiles, serving in the Glad-tidings 
 of God, that I might present the Gentiles to 
 God, as a priest presents the offering,33 a 
 sacrifice well pleasing unto Him, hallowed 
 by the working of the Holy Spirit. I have 
 therefore the power of boasting in Christ 
 Jesus, concerning the things of God; for I 
 will not dare [as some do] to glorify myself 
 for the labors of others,^* but I will speak 
 only of the works which Christ has wrought 
 by me, to bring the Gentiles to obedience, 
 by word and deed, with the might of signs 
 
 St. Paul gives 
 these exhorta- 
 tions boldly to 
 the Roman 
 Christians, as 
 being the 
 Apostle of the 
 Gentiles, He 
 intends soon 
 to visit them 
 on his way to 
 Spain ; for he 
 had already 
 executed his 
 Apostolic com- 
 mission in the 
 eastern parts 
 of the empire, 
 so far as the 
 field was not 
 occupied by 
 other laborers. 
 First, however, 
 he must go to 
 Jerusalem to 
 convey the 
 Greek contri- 
 butions thither. 
 
 10 
 11 
 
 12 
 
 13 
 
 14 
 
 15 
 
 16 
 
 17 
 
 18 
 
 19 
 
 26ps. xviii. 49 (LXX.). 
 
 s'Deut. xxxii. 43 (LXX.). 
 See note on ix 25. 
 
 28Ps. cxvii. 1 (LXX). 
 
 »Isaiah xi. 10 (LXX.). 
 
 30The reference of this to the 
 preceding quotation is lost in 
 A. V. through the translation 
 of the verb and noun for "hope'* 
 by "hope" and "trust" respec- 
 tively, 
 
 siQbserve the force of the "I 
 myself also." 
 
 32For the meaning here, see 2 
 Cor. i. 14, 2 Cor. ii. 5. It might 
 here be translated in some 
 measure (as Neander proposes, 
 
 compare v. 24), but that this is 
 already expresed in "somewhat 
 boldly." The word "brethren" 
 is omitted in the best MSS. 
 
 *^Literally, "a minister of 
 Jesus Christ unto the Gentiles, 
 a priest presenting an offering 
 in respect of the Good-tidings 
 of God, that the Gentiles might 
 be offered up as an offering 
 well pleasing tinto Him." The 
 same thing is said under a 
 somewhat different metaphor, 2 
 Cor. xi. 2. 
 
 '^Compare 2 Cor. x. 15, the 
 whole of which passage is par- 
 allel to this. 
 
132 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 XV. 
 
 and wonders, the might of the Spirit of God ; j^ g .^^ ^j ^^^ 
 so that going forth from Jerusalem, and dangers which 
 round about as far as35 IHyricum, I have ^e expects to 
 fulfilled my task in bearing the Glad-tidings ^^^^ *^^'"®- 
 
 20 of Christ. And my ambition was to bear it according to this 
 rule, [that I should go], not where the name of Christ was 
 known (lest I should be building on another man's founda- 
 
 21 tion), but [where it was unheard]; as it is written, *'To 
 whom He was not spoleji of, they shall see; and the people 
 icho have not heard shall understand. "^^ 
 
 22 This is the cause why I have often been hindered from 
 
 23 coming to you. But now that I have no longer room enough 
 [for my labors] in these regions, and have had a great de- 
 
 24 sire to visit you these many years, so soon as I take my 
 journey into Spain I will come to you; 37 for I hope to see 
 you on my way, and to be set forward on my journey thither 
 by you, after I have in some meas.ure satisfied my desire of 
 
 25 your company. But now I am going to Jerusalem, being em- 
 
 26 ployed38 in a ministration to the saints. For the provinces 
 of Macedonia and Achaia have willingly undertaken to make 
 a certain contribution for the poor among the saints in 
 
 27 Jerusalem. Willingly, I say, they have done this; and in- 
 deed they are their debtors; for since the Gentiles have 
 shared in the spiritual goods of the brethren in Jerusalem, 
 they owe it in return to minister to them in their earthly 
 
 28 goods. When, therefore, I have finished this task, and have 
 given to them in safety the fruit of this collection, I will 
 
 29 come from thence, by you, into Spain. And I am sure that 
 when I come to you, my coming will receive the* fulnesses of 
 
 30 Christ 's*o blessing. But I beseech you, brethren, by our 
 Lord Jesus Christ, and by the love which the Spirit gives, 
 to help me in my conflict with your prayers to God on my 
 
 31 behalf, that I may be delivered from the disobedient in 
 Judaea, and that the service which I have undertaken for 
 
 32 Jerusalem may be favorably received by the Saints; that so 
 I may come to you in joy, by God's will, and may be re- 
 
 33 freshed in your companionship. The God of peace be with 
 you all. Amen. 
 
 vi. 1 I commend to you Phcebe our sister, who Commendation 
 is4i a ministering servant of the Church at of Phcebe, and 
 
 ^See the remarks on this in ^^The present participle, not 
 
 Chap. XVII., p. 514. (as in A. V.) the future. 
 
 3«Isaiah lii. 15 (LXX.). 39Literally, I shall come in 
 
 3^This "I will come to you" the fulness, &c. 
 
 is probably an interpolation, as ^''''Gospel" is not in any of 
 
 it is omitted by the best MSS. ; the best MSS. 
 
 but it makes no difference in " AtdKovov (Deaconess), 
 the sense. 
 
EPISTLE TO THE ROMANS. 
 
 133 
 
 salutations to 
 numerous Ro- 
 man Christians. 
 
 Cenchrea; that you may receive her in the 
 Lord, as the saints should receive one an- 
 other, and aid her in any business42 wherein 
 she needs your help; for she has herself aided many, and 
 me also among the rest. 
 
 Greet Priscilla and Aquila,43 my fellow-laborers in the 
 work of Christ Jesus, who, to save my life, laid down their 
 own necks; who are thanked, not by me alone, but by all the 
 Churches of the Gentiles. Greet likewise the Church which 
 assembles at their house. 
 
 Salute Epaenetus my dearly-beloved, who is the first-fruits 
 of Asia** unto Christ. 
 
 Salute Mary, who labored much for me. 
 
 Salute Andronicus and Junias, my kinsmen and fellow- 
 prisoners,*'* who are well known among the Apostles, and who 
 were also in Christ before me. 
 
 Salute Amplias, my dearly-beloved in the Lord. 
 
 *2prom the use of legal terms 
 here, it would seem that the 
 business on which Phoebe was 
 visiting Rome was connected 
 with some trial at. law. 
 
 "The most ancient MSS. read 
 Prisca for Priscilla here ; the 
 names being the same. Concern- 
 ing these distinguished Chris- 
 tians. When and where they 
 risked their lives for St. Paul, 
 we know not, but may conjec- 
 ture at Ephesus. We see here 
 that they had returned to Rome 
 (whence they had been driven 
 by the edict of Claudius) from 
 Ephesus, where we left them 
 last. It is curious to observe 
 the wife mentioned first, con- 
 trary to ancient usage. Through- 
 out this chapter we observe in- 
 stances of courtesy towards 
 women sufficient to refute the 
 calumnies of a recent infidel 
 writer, who accuses St. Paul of 
 speaking and feeling coarsely 
 In reference to women ; we can- 
 not but add our astonishment 
 that;, the same writer should 
 complain that the standard of 
 Sti Paul's ethics, in reference 
 tcf^the sexual relations, is not 
 sufficiently elevated, while at 
 tiie.sam.e time he considers the 
 instincts of the German race to 
 hare first introduced into the 
 world the true morality of 
 
 these relations. One is in- 
 clined to ask whether the pres- 
 ent facility of divorce in Ger- 
 many is a legitimate develop- 
 ment of the Teutonic instinct ; 
 and if so, whether the law of 
 Germany, or the law of our 
 Saviour (Mark x. 12), enforced 
 by St. Paul (1 Cor. vii. 10), 
 expresses the higher tone of 
 morality, and tends the more 
 to elevate the female sex. 
 
 "Asia, not Achaia, is the 
 reading of the best MSS. The 
 province of proconsular Asia is 
 of course meant. 
 
 *'When were they St. Paul's 
 fellow-prisoners? Probably in 
 some of those imprisonments 
 not recorded in the Acts, to 
 which he alludes 2 Cor. xi. 23. 
 It is doubtful whether in call- 
 ing them his "kinsmen" St. 
 Paul means that they were 
 really related to him, or only 
 that they were Jews. (Com- 
 pare Rom. ix. 3.) The latter 
 supposition seems improbable, 
 because Aquila and Priscilla, 
 and others in this chapter, men- 
 tioned without the epithet of 
 kinsmen, were certainly Jews ; 
 yet, on the other hand, it seems 
 unlikely that so many of SL 
 Paul's relations as are here 
 called "kinsmen" (verses 7, 
 11, 21) should be mentioned in 
 
134 THE LIFE AND EPISTLES OF ST. PAUL, 
 xvi. 
 
 9 Salute Urbanus, mj fellow- workman in Christ's service, 
 and Stachys my dearly-beloved. 
 
 10 Salute Apelles, who has been tried and found trustworthy 
 in Christ's work. 
 
 Salute those who are of the household of Aristobuius.48 
 
 11 Salute Herodion, my kinsman. 
 
 Salute those of the household of Narcissus*^ who are in 
 the Lord's fellowship. 
 
 12 Salute Tryphena and Tryphosa, the faithful laborers in 
 the Lord's service. 
 
 Salute Persis the dearly-beloved, who has labored much 
 in the Lord. 
 
 13 Salute Eufus,48 the chosen in the Lord and his mother, 
 who is also mine. 
 
 14 Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, 
 and the brethren who are with them. 
 
 15 Salute Philologus, and Julia, Nereus and his sister, and 
 Olympas, and all the saints who are with them. 
 
 16 Salute one another with the kiss of holiness.49 
 The Churches of Christ [in Achaia] salute you. 
 
 17 I exhort you, brethren, to keep your eyes 
 
 upon those who cause divisions, and cast Warning 
 stumbling-blocks in the way of others, con- fnter^este?^^" 
 trary to the teaching which you have learned, pardsans. 
 
 18 Shun them that are such; for the master 
 
 whom they serve is not our Lord Jesus Christ, but their own 
 belly: and by their fair speaking and flattery they deceive 
 
 a single chapter. Perhaps we d. 54, soon after the death of 
 may take a middle course, and Claudius, and therefore before 
 suppose the epithet to denote this Epistle was written : the 
 that the persons mentioned other was a favorite of Nero's 
 ^^L^S^ *^® *^"^® °^ Benjamin. and is probably the person here 
 «This Aristobulus was prob- named. Some of his slaves or 
 ?T ^ ^ *^® great-grandson of freedmen had become Chris- 
 Herod the Great, mentioned by tians. This Narcissus was put 
 Josephus and Tacitus, to whom to death by Galba (Dio Ixiv 
 Nero m a. d. 55 gave the gov- 3). 
 
 ernment of Lesser Armenia. «St. Mark (xv. 21) mentions 
 He had very likely lived previ- Simon of Cyrene as "the father 
 ously at Rome, and may still of Alexander and Rufus-" the 
 have kept up an establishment latter, therefore, was a Chris- 
 there, or perhaps had not yet tian well known to those for 
 gone to his government. See whom St. Mark wrote, and 
 Tac. Ann xui. 7, and Joseph. probably is the same here men- 
 47T^^;f ' ^^r. * • X tioned. It is gratifying to think 
 *^There were two eminent that she whom St. Paul men- 
 persons of the name of Narcis- tions here with such respectful 
 sus at Rome about this time; affection was the wife of that 
 one the well-known favorite of Simon who bore our Saviour's 
 Claudius (Suet. CZawd. 28, Tac. cross. 
 
 Ann. xii. 57, 65, xiii. I.), who «See note on 1 Thess. v. 26. 
 
 was put to death by Nero, a. 
 
EPISTLE TO THE ROMANS. 
 
 135 
 
 the hearts of the guileless. I say this, because the tidings of 
 your obedience have been told throughout the world. On 
 your own behalf, therefore, 1 rejoice: but I wish you not 
 only to be simple in respect of evil, but to be wise for good. 
 And the God of peace shall bruise Satan under your feet 
 speedily. 
 
 The grace of our Lord Jesus Christ be with you. 
 
 Timotheus, my fellow-laborer, and Lucius, 
 Salutations and Jason, •'''O and Sosipater,5i my kinsmen, 
 
 from Christians _„i,,^.„ ^on 
 
 at Corinth to ^^[^^^ y?."' , , •...,., .i. 
 
 those at Rome. I, Tertius, who have written this letter, sa- 
 lute you in the Lord. 
 Gaius,'''>2 who is the host, not of me alone, but also of the 
 whole Church, salutes you. 
 
 Erastus,"'3 the treasurer of the city, and the brother Quar- 
 tus, salute you. 
 
 The grace of our Lord Jesus Christ be 
 with you all. 
 
 Now 1 commend you'"** unto Him w^ho is 
 able to keep you steadfast, according to my Glad-tidings, 
 and the preaching^."' of Jesus Christ — whereby is unveiled 
 the mystery which was kept secret in eternal times^^ of old, 
 
 XVI. 
 
 .19 
 
 Autograph 
 conclusion. 
 
 20 
 
 21 
 
 22 
 
 23 
 
 24 
 
 25 
 
 ^Jason is mentioned as a 
 Thessalonian, Acts xvii. 5 ; he 
 had probably accompanied St. 
 Paul from Thessalonica to Cor- 
 inth. 
 
 siSosipater is mentioned as 
 leaving Corinth with St. Paul, 
 soon after this epistle was writ- 
 ten (Acts XX. 4). 
 
 ^-This Gaius (or Caius) is no 
 doubt the same mentioned (1 
 Cor. i. 14) as baptized at Cor- 
 inth by St. Paul with his own 
 hands. In Acts xx. 4 we find 
 "Gaius of Derbe" leaving Cor- 
 inth with St, Paul, soon after 
 the writing of this Epistle, but 
 this may perhaps have been a 
 different person ; although this 
 is not certain, considering how 
 the Jews migrated from one 
 place to another, of which 
 Aquila and Priscilla are an ob- 
 vious example. 
 
 '^Erastus is again mentioned 
 (as stopping at Corinth) in 2 
 Tim. iv. 20. Probably the same 
 Erastus who went with Timo- 
 theus from Ephesus to Macedo- 
 nia, on the way towards Cor- 
 inth (Acts xlx. 22.) 
 
 "If we retain the "to whom" 
 
 in verse 27 (with the great ma- 
 jority of MSS.) we must sup- 
 ply "I commend" or something 
 equivalent here, or else leave 
 the whole passage anacoluthi- 
 cal. Examples of a similar 
 commendation to God at the 
 conclusion of a letter or speech 
 are frequent in St. Paul. Com- 
 pare 1 Thess. V. 23, 2 Thess. ii. 
 16, and especially the conclu- 
 sion of the speech (so nearly 
 contemporaneous with this 
 Epistle) at Miletus, Acts xx. 32. 
 The complicated and involved 
 construction reminds us of the 
 Salutation commencing this 
 Epistle, and of Eph. i. 
 
 55Literally, proclamation. 
 
 ^'"'Meaning, probably, the times 
 of the Ancient Dispensation. 
 Compare the use of the same 
 expression. Tit. i. 2. There is 
 no inconsistency in saying that 
 this mystery was "kept secret" 
 under the Old Dispensation, 
 and yet confirmed by the Proph- 
 etical Scriptures ; for it was 
 hidden from the Gentiles alto- 
 gether, and the prophetical 
 Intimations of it were not un- 
 derstood by tb§ J§ws, 
 
XVI. 
 
 26 
 
 27 
 
 130 THE LIFE AND EPISTLES TO ST. PAUL, 
 
 but has now been brought to light, and made known to all the 
 Gentiles by the Scriptures of the Prophets, by command of 
 the eternal God; that the Gentiles might be led to the obedi- 
 ence of faith — unto Him, the only wise God,-''7 I commend 
 you through Jesus Christ to whom be glory forever. Amen.ss 
 
 "If we were (on the author- 
 ity of the Codex Vaticanus) to 
 omit the "to whom" in this 
 passage, the last three verses 
 would become a continuous dox- 
 ology. The translators of the 
 A. V. have tacitly omitted this 
 "to whom," although professing 
 to follow the Textus Receptus. 
 
 s*Some MSS. insert the verses 
 25, 26, 27, after xiv. 23, in- 
 stead of in this place ; but the 
 greater weight of MS. author- 
 
 ity is in favor of their present 
 position. A good refutation of 
 the objections which have been 
 made against the authenticity 
 of the last two chapters is giv- 
 en by De Wette and Neander.; 
 but, above all, by Paley's 
 HorcB Paulinas, inasmuch as 
 these very chapters furnish 
 four or five of the most strik- 
 ing undesigned coincidences 
 there mentioned. 
 
THE EPISTLE TO PHILEMON.i 
 
 Salutation. n^-^'^Y^' ^^,P"^^l^ ""^ S^^'J^ ^^'"'' ^°^ ^ 
 
 Timotheus the brother, To Philemon our 
 
 BELOVED FRIEND AND FELLOW-LABORER, AND TO ApPIA2 OUR BE- 2 
 LOVED SISTER,3 AND TO ARCHIPPUS* OUR FELL0W-S0LD2ER, AND 
 
 TO THE Church at thy house. 
 
 Grace be to you and peace, from God our Father and our 3 
 Lord Jesus Christ. 
 
 I thank my God, making mention of thee 4 
 Thanksgivings always in my prayers, because I hear of thy 5 
 for Phfiemon. ^^^^ ^°^ faith towards the Lord Jesus, and 
 
 towards all the saints; prayings that thy 6 
 faith may communicate itself to others, and may become 
 workful, in causing true knowledge of all the good which is 
 in us, for Christ's service. For I have great joy and conso- 7 
 lation in thy love, because the hearts of the saints have been 
 comforted by thee, brother. 
 
 Wherefore, although in the authority of 8 
 Request for Christ I might boldly enjoin upon thee that 
 
 receptkTn^of ^ which is befitting, yet for love 's sake I rather 9 
 Onesimus. beseech thee as Paul the aged, and now also 
 
 prisoner of Jesus Christ. I beseech thee for 10 
 my son, whom I have begotten in my chains, Onesimus; who 11 
 formerly was to thee unprofitable,^ but now is profitable both 
 
 iWlth respect to the date of seems to have lived In the 
 
 this epistle, the fact that it was house of Philemon, 
 
 conveyed by Onesimus (com- ^"That" is to be joined with 
 
 pare Col. iv. 9), and the per- verse 4, as stating the object of 
 
 sons mentioned as with St. Paul the prayer there mentioned, 
 
 at the time (Philem. 23, 24 while verse 5 gives the subject 
 
 compared with Col. iv. 12-14), of the thanksgiving. This is 
 
 prove that it was sent to Asia Chrysostom's view, against 
 
 Minor, together with the Epis- which Meyer's objections ap- 
 
 tle to the Colossians, the date pear inconclusive. The liter- 
 
 of which is discussed in a note al English of verse 6 is as 
 
 on the beginning of that epistle. follows, that the communica- 
 
 ^We are told by Chrysostom tion of thy faith may become 
 
 that she was the wife of Phile- toorkful, in true knowledge of 
 
 mon, which seems probable all good which is in us, for 
 
 from the juxtaposition of their Christ. The latter words are 
 
 names. very obscure, but the render- 
 
 *"Sister" is added in many of ing adopted in the text appears 
 
 the best MSS. to make the best sense. The 
 
 *Archippus was apparently a best MSS. are divided between 
 
 presbyter of the church at Co- Christ and Christ Jesus ; but 
 
 lossae, or perhaps an evangelist agree in reading "in us," not 
 
 resident there on a special mis- "in you." 
 
 slon (compare Col. iv. 17) , "Most modern commentators 
 
 fr9m the present passage, he suppose a play on the name 
 
 137 
 
138 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 14 
 
 15 
 
 16 
 
 17 
 
 18 
 19 
 
 20 
 
 21 
 
 22 
 
 23 
 24 
 
 25 
 
 to thee and me. Whom I have sent back to thee; 7 but do 
 thou receive him as my owns flesh and blood. For I would 
 gladlys retain him with myself, that he might render service 
 to me in thy stead, while I am a prisoner for declaring the 
 Glad-tidings; but I am unwilling to do any thing without 
 thy decision, that thy kindness may not be constrained, but 
 voluntary. For perhaps to this very end he was parted from 
 thee for a time, that thou mightest possess him forever; no 
 longer as a bondsman, but above a bondsman, a brother be- 
 loved; very dear to me, but how much more to thee, being 
 thine both in the flesh and in the Lord! If, then, thou 
 count me in fellowship with thee, receive him as myself. 
 But whatsoever he has wronged thee of, or owes thee, reckon 
 it to my account (I, Paul, write^o this with my own hand) ; 
 I will repay it; for I would not say to thee that thou owest 
 me even thine own self besides. Yea, brother, let me have 
 joy of thee in the Lord; comfort my heart in Christ.n 
 
 I write to thee with full confidence in thy 
 obedience, knowing that thou wilt do even Announcement 
 more than I say. But, moreover, prepare to re- of a visit from 
 ceive me as thy guest ; for I trust that through 
 your prayers! 2 I shall be given to you. 
 
 There salute thee Epaphras my fellow- 
 prisoneri3 in Christ Jesus, Marcus, Aris- 
 tarchus, Demas, and Luke, my fellow-laborers. 
 
 The grace of our Lord Jesus Christ be 
 with your spirits.^* 
 
 Paul to Asia 
 Minor on his 
 acquittal. 
 
 Salutations 
 from Rome. 
 
 Concluding 
 benediction. 
 
 Onesimus, which means useful, 
 but there seems scarcely suflB- 
 cient ground for this, and it 
 was never remarked by the 
 ancient Greek commentators, 
 whose judgment on such a point 
 would be entitled to most defer- 
 ence. 
 
 ^Many of the best MSS. add 
 to "thee." The omission of the 
 imperative makes no difference 
 in the sense ; but it is char- 
 acteristic of St. Paul's abrupt 
 and rapid dictation. [If, with 
 the best MSS., we omit the im- 
 perative, we find it in v. 17 : 
 and the intermediate matter is 
 practically parenthetic. — H.] 
 
 ^Children were called the 
 onKayxva of their parents. 
 
 "The imperfect here, and 
 aorist in the preceding and fol- 
 
 lowing verse, are used, accord- 
 ing to classical idiom, from the 
 position of the reader of the let- 
 ter. 
 
 "See the preceding note, 
 
 ""Christ" is the reading of 
 the best MSS. 
 
 i^Observe the change from 
 singular to plural here, and in 
 verse 25. 
 
 i3"Fellow-soldier," as we 
 have before remarked, perhaps 
 means only that Epaphras had 
 voluntarily shared Paul's im- 
 prisonment at Rome by taking 
 up his residence with him, in 
 the lodging where he was 
 guarded by the "soldier that 
 kept him." 
 
 "The Am^n as usual is inter- 
 polated. 
 
THE EPISTLE TO THE COLOSSIANS.i 
 
 PAUL, an apostle of Jesus Christ by the 
 Salutation. ^^ ^f q^j^ and Timotheus the brother, 
 
 To THE HOLY AND FAITHFUL BRETHREN IN CHRIST WHO ARE AT 
 C0L0SS^,2 
 
 Grace be to you, and peace from God our Pather.3 
 
 I4 give continual thanks to God^ the Fa- 
 Thanksgiving iiyQj. of our Lord Jesus Christ, in my prayers 
 version/ *^°''" for you (since I heard of your faith in Christ 
 Jesus, and your love to all the saints), be- 
 eause« of the hope laid up for you in the heavens, whereof 
 you heard the promise^ in the truthful Word of the Glad- 
 tidings; which is come to you, as it is through all the world; 
 and everywhere it bears fruit and^ grows, as it does also 
 among you, since the day when first you heard it, and learned 
 to know truly the grace of God. And thus you were taught 
 by Epaphras my beloved fellow-bondsman,9 who is a faithful 
 
 ^The following are the 
 grounds for the date assigned 
 to this Epistle : — 
 
 (1.) It was written in prison 
 at the same time as that to 
 Philemon, and sent by the same 
 messenger (iv. 7-9). 
 
 (2.) It was not written in 
 Caesarea, — 
 
 (a) Because while writing 
 
 St. Paul was labor- 
 ing for the Gospel 
 (iv. 3, 4), which he 
 did not at Caesarea 
 (Acts xxviii. 31). 
 
 (b) Because he could not 
 
 have expected at 
 Caesarea to be soon 
 coming to Phrygia 
 (Acts xxiii. 11, xix. 
 21; Rom. i. 13; 
 Acts XX. 25), where- 
 as while writing 
 this he expected 
 soon to visit Phry- 
 gia (Philem. 22). 
 (3.) The indications above 
 mentioned all correspond with 
 Rome. Moreover, Timotheus 
 was with him, as we know he 
 was at Rome, from Phil. i. 1. 
 
 "Many of the best MSS. have 
 Colassae; and this form is 
 
 found in some of the later 
 Greek writers. 
 
 ^The words "And our Lord 
 Jesus Christ," with which St. 
 Paul in all other cases con- 
 cludes this formula of bene- 
 diction, are omitted here in the 
 best MSS. Crysostom remarks 
 on the omission. 
 
 *See note on 1 Thess. i. 2. 
 
 5"And" is omitted by the best 
 MSS. 
 
 "It seems more natural to 
 take the preposition thus, as in 
 verse 9, than to connect it with 
 the preceding verse. 
 
 '^"Before." The information 
 regarding the hope had been 
 received by them here before 
 its fulfilment. Olshausen. 
 
 8The MSS. add this to the 
 T. R. 
 
 ^Epaphras is the same name 
 with Epaphroditus ; but this 
 can scarcely be the same per- 
 son with that Epaphroditus 
 who brought the contribution 
 from Philippi to Rome about 
 this time. This was a native 
 of Colossae (see iv. 12) : the 
 other was settled at Philippi, 
 and held office in the Philippian 
 Church. 
 
 139 
 
Prayers for 
 their perfec- 
 tion. 
 
 140 THE LIFE AND EPISTLES OF ST. PAUL, 
 i. 
 
 8 servant of Christ on your behalf. And it is he who has de- 
 clared to me your love for meio in the Spirit. 
 
 9 Wherefore I also, since the day when first 
 I heard it, cease not to pray for you, and to 
 ask of God that you may fully attain to the 
 knowledge of His will; thatu in all wis- 
 
 10 dom and spiritual understanding you may walk worthy of 
 the Lord, to please Him in all things; that you may bear 
 fruit in all good works, and grow continually in the knowl- 
 
 11 edge of God; that you may be strengthened to the utter- 
 most in the strength of His glorious power, to bear all suf- 
 
 12 ferings with steadfastness and Avith joy, giving thanksis to 
 the Father who has fitted us to share the portion of the 
 saints in the light. 
 
 13 For He has delivered us from the dominion 
 
 of darkness, and transplanted us into the Atonement and 
 
 14 kingdom of his beloved Son, m whom we 
 have our redemption,i3 the forgiveness of 
 
 15 our sins. Who is a visible^* image of the invisible God, the 
 
 16 first-born of all creation; for inis Him were all things cre- 
 ated, both in the heavens and on the earth, both visible and 
 invisible, whether they be Thrones, or Dominations, or Princi- 
 palities, or Powers; 18 by Him and for Himi7 were all cre- 
 
 sovereignty 
 of Christ. 
 
 lOThis interpretation (which 
 is Chrysostom's) seems the 
 most natural. Their love for 
 St. Paul was in the Spirit, be- 
 cause they had never seen him 
 in the flesh. 
 
 "The punctuation here adopt- 
 ed connects "in all wisdom," 
 &c., with the following verb. 
 
 i^The "giving thanks" here 
 seems parallel to the preceding 
 participles, and consequently 
 the "us" is used, not with ref- 
 erence to the writer, but gen- 
 erally as including both writer 
 and readers ; and the particu- 
 lar case of the readers (as for- 
 merly Heathens) referred to in 
 verse 21 ("and you"). 
 
 ""Through His blood" has 
 been introduced here by mis- 
 take from Eph. i. 7, and is not 
 found in the best MSS. 
 
 "It is important to observe 
 here that St. Paul says not 
 merely that our Lord was when 
 on earth the visible image of 
 God, but that he is so still. In 
 Him only God manifests him- 
 
 self to man, and He is still 
 visible to the eye of faith. 
 
 ""In" here must not be con- 
 founded with "through" or 
 "by." The existence of Christ, 
 the yoAo?, is the condition of 
 all creation ; in Him the God- 
 head is manifested. 
 
 i^St. Paul here appears to al- 
 lude to the doctrines of the Co- 
 lossian heretics, who taught a 
 system of angel-worship based 
 upon a systematic classification 
 of the angelic hierarchy (prob- 
 ably similar to that found in 
 the Cabala), and who seem to 
 have represented our Lord as 
 only one (and perhaps not the 
 highest) of this hierarchy. 
 Other allusions to a hierarchy 
 of angels) which was taught in 
 the Rabbinical theology) may 
 be found Rom. viii. 38, Eph. i. 
 21, ill. 10, 1 Pet. iii. 22, joined 
 with the assertion of their sub- 
 jection to Christ. 
 
 i^Compare Rom. xi. 36, where 
 exactly the same thing is said 
 concerning God; from which 
 the inference is plain. It ap- 
 
EPISTLE TO THE COLOSSIANS. 
 
 141 
 
 atetl. And lie is before all things, and in Him all things 
 subsist. 18 And He is the head of the body, the Church; 
 whereof He is the beginning, as first-born from the dead; 
 that in all things His place might be the first. 
 
 For He willed! 9 that in Himself all the Fulness of the 
 universe2o should dwell; and by Himself He willed to recon- 
 cile all things to Himself, having made peace by the blood 
 of His cross; by Himself (I say) to reconcile all things, 
 whether on the earth, or in the heavens.21 
 
 And you, likewise, who once were estranged 
 from Ilim, and with your mind at war with 
 Him, when you lived in wickedness, yet now 
 He has reconciled in the body of His flesh22 
 through death, that He might bring you to 
 His presence in holiness, without blemish 
 and without reproach; if, indeed, you be steadfast in your 
 faith, with your foundation firmly grounded and immovably 
 fixed, and not suffering yourselves to be shifted away from 
 
 The Colossians 
 had been called 
 from Heathen- 
 ism and recon- 
 ciled to God by 
 Christ. 
 
 19 
 
 20 
 
 21 
 
 22 
 
 23 
 
 pears evident that St. Paul in- 
 sists here thus strongly on the 
 creation by Jesus Christ, In 
 opposition to some erroneous 
 system which ascribed the crea- 
 tion to some other source ; and 
 this was the case with the early 
 Gnosticism, which ascribed the 
 creation of the world to a 
 Demiurge, who was distinct 
 from the man Jesus. 
 
 ^H. e. the life of the universe 
 is conditioned by His existence. 
 See the last note but two. 
 
 ""He willed." Most com- 
 mentators suppose an ellipsis of 
 "God," but the instances ad- 
 duced by De Wette and others 
 to justify this seem insuffi- 
 cient ; and there seemfe no rea- 
 son to seek a new subject for 
 the verb when there is one al- 
 ready expressed in the preced- 
 ing verse. 
 
 20The word Pleroma is here 
 used by St. Paul in a technical 
 sense, with a manifest allusion 
 to the errors against which he 
 is writing. The early Gnos- 
 tics used the same word to rep- 
 resent the assemblage of ema- 
 nations (conceived as angelic 
 powers) proceeding from the 
 Deity. St. Paul therefore ap- 
 pears to say, that the true Ful- 
 ness of the universe (or, as he 
 
 calls it, chap. ii. 9, Fulness of 
 the Godhead) is to be found, 
 not in any angelic hierarchy 
 but in Christ alone. 
 
 2iThis statement of the infi- 
 nite extent of the results of 
 Christ's redemption (which 
 may well fill us with reveren- 
 tial awe) has been a sore stum- 
 bling-block to many commenta- 
 tors, who have devised various 
 (and some very ingenious) 
 modes of explaining it away. 
 Into these this is not the place 
 to enter. It is sufficient to ob- 
 serve that St. Paul is still led 
 to set forth the true greatness 
 of Christ in opposition to the 
 angelolatry of the Colossian 
 heretics ; intimating that, far 
 from Christ being one only of 
 the angelic hierarchy, the 
 heavenly hosts themselves stood 
 in need of His atonement. Com- 
 pare Heb. ix. 23. 
 
 "Here again is perhaps a ref- 
 erence to the Gnostic element 
 in the Colossian theosophy. It 
 was Christ himself who suffered 
 death in the body of his flesh ; 
 He was perfect man, and not 
 (as the Docetae taught) an an- 
 gelic emanation, who withdrew 
 from the man Jesus before he 
 suffered. 
 
142 THE LIFE AND EPISTLES OF ST. PAL"L. 
 
 24 
 
 25 
 
 26 
 
 27 
 
 28 
 
 29 
 
 the hope of the Glad-tidings which you heard, which has 
 been published throughout all the earth,23 whereof I, Paul, 
 was made a ministering servant. 
 
 And even now I rejoice in the afflictions 
 which I bear for your24 sake, and I fill up misSoS^ to °rT' 
 what yet is lacking of the sufferings25 of veal the Chris- 
 Christ in my flesh, on behalf of His body, tian mystery 
 which is the Church; whereof I was made a sii^aUon.^^^ 
 servant, to minister in the stewardship 
 which God gave me for you [Gentiles], that I might fulfil 
 it by declaring the Word of God, the mystery which has been 
 hid for ages and generations,26 but has now been shown 
 openly to His saints; to whom God willed to manifest how 
 rich, among the Gentiles, is the glory of this mystery, whichsr 
 is Christ in you the hope of glory. 
 
 Him, therefore, I proclaim, warning every man, and teach- 
 ing every man, in all wisdon} ; 'that I may bring every man 
 into His presence full grown in Christ.28 And to this end I 
 labor in earnest conflict, according to His working which 
 works in me with mighty power. 
 
 For I would have you know how great29 a „ 
 conflict I sustain for you, and for those at they^ may *g?ow 
 Laodicea, and for allso who have not seen in true wisdom ; 
 
 23Literally, throughout all the 
 creation under the sky, which 
 is exactly equivalent to through- 
 out all the earth. St. Paul of 
 course speaks here hyperboli- 
 cally, meaning the teaching 
 which you heard from Epaph- 
 rus is the same xohich has been 
 published universally by the 
 Apostles. 
 
 2*St. Paul's sufferings were 
 caused by his zeal on behalf of 
 the Gentile converts. 
 
 25Compare 2 Cor. i. 5. "The 
 sufferings of Christ have come 
 upon me above measure;" and 
 also Acts ix. 4, "Why perse- 
 cutest thou me?" St, Paul 
 doubtless recollected those 
 words when he called his suf- 
 ferings "the sufferings of Christ 
 in his flesh." 
 
 2«Literally, from (i. e. since) 
 the ages and the generations, 
 meaning, from the remotest 
 times, with special reference to 
 the times of the Mosaic Dispen- 
 sation. Compare Rom. xvi. 25, 
 and Titus i. 2. 
 
 "The best MSS. are here di- 
 
 vided so as to leave it doubtful 
 whether the relative belongs to 
 mystery or riches; in either 
 case the sense is the same, the 
 riches are the rich abundance 
 contained in the mystery. 
 
 ^^Jesus is omitted here in the 
 best MSS. Perfect denotes 
 grown to the ripeness of ma- 
 turity. 
 
 28Alluding to what has just 
 preceded, 
 
 30Viz, all Christians. By the 
 plain natural sense of this pas- 
 sage, the Colossians are classed 
 among those personally un- 
 known to St, Paul. For the 
 "they" of verse 2 comprehends 
 and binds together the Colos- 
 sians, and the Laodiceans, with 
 the "all who," &, This view is 
 confirmed by i. 4 (where Paul 
 had heard of, not witnessed, 
 their faith), by i. 7 (where 
 Epaphras is described as their 
 founder), and by i. 8 (where 
 their love for Paul has been de- 
 clared to him by Epaphras, 
 not personally known by him- 
 self). 
 
EPISTLE TO THE COLOSSIANS. 
 
 143 
 
 my face in the flesh; that their hearts may be comforted, 
 and that they may be knit together in love, and may gain in 
 all its richness the full assurance of understanding ;3i truly 
 to know the mystery of God,32 wherein are all the treasures of 
 wisdom and of knowledges-'J hidden. 
 
 I say this, lest any man should mislead you 
 and warns them -with enticing words. For though I am ab- 
 Xo^would ^^ sent from you in the flesh, yet 1 am present 
 mislead them, with you in the spirit, rejoicing when 1 be- 
 hold your good order, and the firmness of 
 your faith in Christ. As, therefore, you first received Christ 
 Jesus the Lord, so walk in Him; having in Him your root, 
 and in Him the foundation whereon you are continually^* 
 built up ; persevering steadfastly in your faith, as you were 
 taught; and abounding35 in thanksgiving. 
 by a system of Beware3« lest there be any man who leads 
 misnamed phil- you captive37 by his pliilosophy, which is a 
 
 •^Compare "spiritual under- 
 standing" (i. 9). 
 
 32The reading of the MSS. 
 here is very doubtful. The 
 reading we have adopted is that 
 of Tischendorf's 2d edition. 
 
 33St. Paul here alludes, as 
 we see from the next verse, to 
 those who (like the Colossian 
 false teachers) professed to be 
 in possession of a higher Gno^ 
 sis. In opposition to them, he 
 asserts that the depths of Gnosis 
 are to be found only in the 
 "Mystery of God," viz. the Gos- 
 pel, or (as he defines it above) 
 "Christ in you." 
 
 3*0bserve the present tense, 
 and compare 1 Cor. iii. 10. 
 
 35"Therein" is omitted here, 
 as in Tischendorf's text. 
 
 3^The following paraphrase 
 of this part of the Epistle is 
 given by Neander : — "How can 
 you still fear evil spirits, when 
 the Father himself has deliver- 
 ed you from the kingdom of 
 darkness, and transplanted you 
 into the kingdom of his dear 
 Son, who has victoriously as- 
 cended to heaven to share the 
 divine might of his Father, with 
 whom he now works in man ; 
 when, moreover, he by his suf- 
 ferings has united you with the 
 Father, and freed you from the 
 dominion of all the powers of 
 darkness, whom he exhibits (as 
 
 it were) as captives in his tri- 
 umphal pomp, and shows their 
 impotence to harm his kingdom 
 established among men? How 
 can you still let the doubts 
 and fears of your conscience 
 bring you into slavery to su- 
 perstition, when Christ has 
 nailed to his cross and blotted 
 out the record of guilt which 
 testified against you in your 
 conscience, and has assured to 
 you the forgiveness of all your 
 sins? Again, how can you fear 
 to be polluted by outward 
 things, how can you suffer your- 
 selves to be in captivity to out- 
 ward ordinances, when you 
 have died with Christ to all 
 earthly things, and are risen 
 with Christ, and live (accord- 
 ing to your true, inward life) 
 with Christ in heaven? Your 
 faith must be fixed on things 
 above, where Christ is, at the 
 right hand of God. Your life is 
 hid with Christ in God, and be- 
 longs no more to earth." 
 
 ^"Literally, who drags you 
 away as his spoil. The peculiar 
 form of expression employed 
 (similar to "there are some 
 that trouble you," Gal. i. 7) 
 shows that St. Paul alludes to 
 some particular individual at 
 Colossae, who professed to teach 
 a "Philosophy." 
 
144 THE LIFE AND EPISTLES OF ST. PAUL, 
 ii. 
 
 vain deceit, following the tradition of men,38 ^^^^^y. ^^^^^ 
 the outward lessonssa of childhood, not the depreciates 
 9 teaching of Christ. For in Him dwells all Christ, 
 
 10 the Fulness^o of the Godhead in bodily form, and in Hlm*i 
 you have your fulness ; for He is the head of all the Princi- 
 
 11 palities and Powers. In Him, also, you were circumcised 
 with a circumcision not made by hands, even the offcasting 
 of the42 whole body of the flesh, the circumcision of Christ ; 
 
 12 for with Him you were buried in your baptism, wherein 
 also you were made partakers of His resurrection, through 
 the faith wrought in you by God, who raised Him from the 
 
 13 dead; and you also, when you were dead in the transgres- 
 sions and uncircumcision of your flesh, God raised to share 
 
 14 His life. For He forgave us*3 all our transgressions, and 
 blotted out the Writing against us which opposed us with 
 its decrees,** having taken it out of our way, and nailed it 
 
 15 to the cross. And He disarmed the Principalities and the 
 Pow^ers*^ [which fought against Him], and put them to 
 open shame, leading them captive in the triumph of Christ.^^ 
 
 16 Therefore, suffer not any man to condemn 
 
 you for what you eat or drink,47 nor in re- and unites 
 spect of feast-days, or new moons,*^ or sab- Jewish observ- 
 
 17 baths; for these are a shadow of things to angltwJfship 
 
 18 come, but the body is Christ's. Let no man and ascetism. 
 succeed in his wishes to defraud you of your 
 
 prize, persuading you to self-humiliation,^^ and worship of 
 
 38"The tradition of man" is **The parallel passage (Eph. 
 
 applied to the Rabbinical theol- ii. 15) is more explicit, "the 
 
 ogy (Mark vii. 8). law of enacted ordinances." 
 
 3»"Elements of the world' ^^cf. Eph. vi. 12 ; and see 
 
 (cf. Gal. iv. 3) referring to Neander's paraphrase quoted 
 
 the Jewish ordinances, as "a above. 
 
 shadow of things to come" (v. *8"In Him," i. e. "Christ," the 
 
 17). subject being "God." For the 
 
 if'See note on i. 19. metaphor, compare 2 Cor. ii. 
 
 *H. e. by union with Him 14. 
 
 alone, you can partake of the *^Compare Rom. xiv. 1-17. 
 
 Pleroma of the Godhead, and ^^The same three Mosaic ob- 
 
 not (as the Gnostics taught) servances are joined together, 1 
 
 by initiation into an esoteric Chron. xxiii. 31. Compare also 
 
 system of theosophy, whereby Gal. iv. 10. 
 
 men might attain to closer con- *^Let no man, though he 
 
 nection with some of the "Prin- wishes it; this seems the most 
 
 cipalities and Powers" of the natural explanation of this dif- 
 
 angelic hierarchy. ficult expression ; it is that 
 
 «The casting-off, not (as in adopted by Theodoret and Theo- 
 
 outward circumcision) of a phylact. We observe again the 
 
 part, but of the whole body of reference to some individual 
 
 the flesh, the whole carnal na- false teacher, 
 
 ture. Of the sins in the T. R. soprom the combination of 
 
 is an interpolation. this with "chastening of the 
 
 *s"Us" is the reading of the body," in. verse 23, it seems to 
 
 best MSS. mean an exaggerated self-hu- 
 
EPISTLE TO THE COLOSSIANS. 
 
 145 
 
 the angels,5i intruding^s rashly into things which he has not 
 seen, putfed up by his fleshly mind, and not holding fast the 
 Head, from whom^'S the whole body, by the joints which bind 
 it, draws full supplies^* for all its needs, and is knit together, 
 and increases in godly growth. 
 
 If, then,fi5 when you died with Christ, you put away the 
 childish lessons of outward things, why, as though you still 
 lived in outward things, do you submit yourselves to decrees 
 (*4iold5o not, taste not, touch not"— forbidding the use of 21, 22 
 things which are all made to 'be consumed in the using) ^7 
 founded on the precepts and doctrines of men? For these 
 precepts, though they have a show of wisdom, in a self- 
 chosen worship, and in humiliation, and chastening of the 
 body, are of no value to check^s the indulgence of fleshly 
 passions. 
 
 19 
 
 20 
 
 23 
 
 miliation, like that which has 
 often been joined with ascetic 
 practices, and has shown itself 
 by the devotee wearing rags, 
 exposing himself to insult, liv- 
 ing by beggary, &c. 
 
 "Mr. Hartley mentions a fact 
 in the later Christian history of 
 Colossae which is at least curi- 
 ous when considered in connec- 
 tion with St. Paul's warning 
 concerning angels, and the 
 statement of Herodotus regard- 
 ing the river Lycus. The mod- 
 ern Greeks have a legend to 
 this effect : — "An overwhelming 
 inundation threatened to de- 
 stroy the Christian population 
 of that city. They were fleeing 
 before it in the utmost conster- 
 nation, and imploring superior 
 succor for their deliverance. At 
 this critical moment, the Arch- 
 angel Michael descended from 
 heaven, opened the chasm in the 
 earth to xohich they still point, 
 and at this opening the waters 
 of the inundation were swallow- 
 ed up and the multitude was 
 saved." (Res. in Greece, p. 52.) 
 A church in honor of the arch- 
 angel was built at the entrance 
 of the chasm. A council held 
 at the neighboring town of Lao- 
 dicea, in the 4th century, con- 
 demned this Angel worship ; 
 and Theodoret speaks of it as 
 existing in the same region. 
 
 t^^We join vainly (rashly) 
 with what precedes. 
 
 ^From . whom, not from 
 which, as in A. V. 
 
 "Literally, furnished with all 
 things necessary to its support. 
 
 ^'^The reference is to verse 
 12. The literal translation is, 
 if you died with Christ, putting 
 away, dc. 
 
 '^^Hold is distinguished from 
 touch, the former conveying 
 (according to its original sense) 
 the notion of close contact and 
 retention, the latter of only 
 momentary contact; compare 1 
 Cor. vii. 1, and also John xx. 
 17, where the words should 
 probably be translated "hold 
 me not," or "cling not to me.'* 
 
 5^This appears to be the best 
 view of this very difficult pas- 
 sage, on a comparison with 1 
 Cor. vi. 13, and with St. Paul's 
 general use of this verb. 
 
 ^^Literally this is, in refer- 
 ence to the indulgence of the 
 flesh. The difficulty of this 
 verse is well known. The in- 
 terpretation, which leaves the 
 verse a mere statement of the 
 favorable side of this Collos- 
 sian asceticism, unbalanced by 
 any contrary conclusion, and 
 with nothing to answer to "hav- 
 ing a show," &c., appears very 
 untenable. We consider "in no 
 honor" here to be used as "of 
 no value." See Acts xx. 24, 
 Rev. xvii. 4, Since the first edi- 
 tion of this word was published, 
 we have ascertained that the 
 view above taken of this verse 
 was proposed by Archbishop 
 Sumner (Practical Expos, in 
 loco), who interprets it, "These 
 
Ul. 
 
 1 
 
 10 
 
 11 
 
 12 
 
 146 THE LIFE AND EPISTLES OE ST. PAUL. 
 
 If, then,59 you were partakers of Christ's Exhortation to 
 resurrection, seek those things which are heavenward 
 above, where Christ abides^o seated on the affections, 
 right hand of God. Set your heart on things above, not on 
 things earthly; for ye are dead,6i and your life is hid with 
 Christ in God. When Christ, who is our life, shall be made 
 manifest, then shall ye also be made manifest62 with Him 
 in glory. 
 
 Give, therefore, unto death your earthly ^ .^g^ 
 members; fornication, uncleanness,63 shame- Heathen im- 
 ful appetites, unnatural desires, and the lust purity and 
 of concupiscence^* which is idolatry. For °^^®^ ^^^®^- 
 these things bring the wrath of God upon the children of 
 disobedience among whom you also walked in former times, 
 when you lived therein, but now, with us,65 you likewise 
 must renounce them all. Anger, passion, 
 and malice must be cast away, evil-speak- fj^pu^on^JJ^e 
 ing and reviling put out of your mouth. Lie christian 
 not one to another, butes put off the old character in 
 man with his deeds, and put on the newer f^J^^^y^^^^';'''^ 
 man, who grows continually to a more per- 
 fect knowledge and likeness of his Creator.ss Wherein there 
 is not ''Greek and Jew," "circumcision and uncircum- 
 eision," ''barbarian,'' "Scythian," "bondsman," "free- 
 man ; " but Christ is all, and in all. Therefore, as God 's 
 
 things are of little honor or 
 value against the fulness of the 
 flesh, the motions of sin in the 
 members;" and quotes the 
 LXX. in illustration. 
 
 59The reference is to ii. 12. 
 
 fi^Stronger than "is seated." 
 
 "iLiterally, you have died; 
 for the aorist must here be used 
 for a perfect, since it is cou- 
 pled with a perfect following. 
 
 62So also in Rom. viii. 19 the 
 coming of Christ in glory is 
 identified with the manifesta- 
 tion of the sons of God. St. 
 Paul declares, that the real na- 
 ture and glory of Christ's peo- 
 ple (which is now hidden) will 
 be manifested to all mankind 
 when Christ shall come again, 
 and force the world to recog- 
 nize Him, by an open display 
 of His majesty. The Authoriz- 
 ed Version, though so beautiful 
 in this passage that it is im- 
 possible to deviate from it with- 
 out regret, yet does not ade- 
 quately represent the original. 
 
 ^Viz. of word as well as deed. 
 
 ^Liist of concupiscence, 
 whence the beforenamed special 
 sins spring, as branches from 
 the root. For the meaning of 
 the original word, see note on 
 1 Cor. V. 11. Lust is called 
 idolatry, either because impur- 
 ity was so closely connected 
 with the Heathen idol-worship, 
 or because it alienates the heart 
 from God. 
 
 ^^You also, — you as well as 
 other Christians. There should 
 be a comma after v. 7, and a 
 full stop in the middle of v. 8, 
 Then the exhortation beginning 
 anger, &c., follows abruptly, a 
 repetition of renounce being un- 
 derstood from the sense. 
 
 «8"Put off." The participle is 
 equivalent to the imperative. 
 Compare "put on," v. 12. 
 
 ^^For this use of new com- 
 pare Heb. xii. 24. 
 
 6*Literally, xvho is continually 
 renewed [present participle] to 
 the attainment of a true knowl- 
 
EPISTLE TO THE COLOSSIANS. 147 
 
 iii. 
 chosen people, holy and beloved, put on tenderness of heart, 
 kindness, self-liuniiliation,^'^ gentleness, long-suffering; for- 13 
 bearing one another, and forgiving one another, if any thinks 
 himself aggrieved by his neighbor; even as Christ forgave 
 you, so also do ye. And over all the rest put on the robe^o 14 
 of love, which binds together and completes the whole.^i Let 15 
 the peace of Christ^^ rule in your hearts, to which also you 
 were called in one body: and be thankful one^s to another. 
 Let the Word of Christ dwell in you richly. Teach and ad- 16 
 monish one another in all wisdom. 74 
 
 Let your singing be of psalms, and hymns, 
 Festive meet- and spiritual songSj^Ji sung in thanksgiving, 
 be^celeSratld. with your heart, unto76 God. And whatsoever 17 
 
 you do, in word or deed, do all in the name 
 of the Lord Jesus, giving thanks to God our Father through 
 Him. 
 
 Wives, submit yourselves to your husbands, 18 
 Exhortation .^. • ^^ • .u -r j 
 
 to the fulfil- ^^^} 1^ nt m tne i^ora. _ , , , , ,^ 
 
 ment of the Husbands, love your wives, and deal not 19 
 
 duties of do- harshly with them. 
 
 mestic life. Children, obey your parents in all things; 20 
 
 for this is acceptable in the Lord.77 
 
 Fathers, vex not your children, lest their spirit should be 21 
 broken. 
 
 Of slaves and Bondsmen, obey in all things your earthly 22 
 
 masters. masters ; not in eye-service, as men pleasers. 
 
 edge according to the likeness ciples are used imperatively, as 
 
 of his Creator. in Rom. xii. 9-16. 
 
 ^It is remarkable that the 'SThe reading adopted is 
 very same quality which is con- Tischendorf's, a stop being put 
 demned in the false teachers is after the preceding. St. Paul 
 here enjoined; showing that it appears to intend (as in Eph, 
 was not their self-humiliation v. 18, 19, which throws light 
 which was condemned, but their on the present passage) to con- 
 exaggerated way of showing it, trast the songs which the Chris- 
 and the false system on which tians were to employ at their 
 it was ingrafted. meetings with those impure or 
 
 ''"Above all in the sense of bacchanalian strains which they 
 
 over all. See Eph. vi. 16. formerly sang at their heathen 
 
 "Literally, which is the bond revels. It should be remember- 
 
 of completeness. ed that singing always formed 
 
 "The great majority of MSS. a part of the entertainment at 
 
 read Christ. the banquets of the Greeks. 
 
 73This is most naturally un- Compare also James v. 13, "Is 
 
 derstood of gratitude towards any man merry? Let him sing 
 
 one another, especially as the psalms." For the "Thanksgiv- 
 
 context treats of their love to- ing" see 1 Cor. x. 30, where the 
 
 wards their brethren ; for in- same word is used, 
 
 gratitude destroys mutual love. '"^Gnd is the reading of the 
 
 ''^The punctuation here adopt- best MSS. 
 
 ed connects "in all wisdom" ""Acceptable in the Lord" is 
 
 with what follows. The parti- the reading of the MSS. 
 
148 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 23 but in singleness of heart, fearing the Lordjs And whatso- 
 ever you do, do it heartily, as for the Lord, and not for men; 
 
 24 knowing that from the Lord you will receive the reward, of 
 the inheritance; for you are the bondsmen of Christ, our 
 
 25 Lord and Master.79 But he who wrongs another will be 
 requited for the wrong which he has done, and [in that judg- 
 ment] there is no respect of persons.so 
 
 v.l Masters, deal rightly and justly with your bondsmen, 
 knowing that you also have a Master m heaven. 
 
 2 Persevere in prayer, and join thanksgiving 
 
 3 with your watchfulness therein; and pray fj^ir players, 
 for me likewise, that God would open to me 
 
 a door of entrancesi for His Word, that 1 may declare the 
 mystery of Christ,82 which is the very cause of my impns- 
 
 4 onment; pray for me that I may declare it openly, as I 
 ought to speak. 
 
 5 Conduct yourselves with wisdom towards conduct to- 
 those without the Church,83 and forestall op- J^^^rds un- 
 
 6 portunity.8* Let your speech be always °« • 
 gracious, with a seasoning of salt,85 understanding how to 
 give to every man a fitting answer. 
 
 7 All that concerns me will be made known Mission of 
 to you by Tychicus, my beloved brother and Tychicus and 
 faithful servant and fellow-bondsman in the ^nesimus. 
 
 8 Lord, whom I have sent to you for this very end, that he 
 
 9 might learn your state, and comfort your hearts; with Ones- 
 imus, the faithful and beloved brother, your fellow-country- 
 man; they will tell you all which has happened here. 
 
 10 Aristarchus, my fellow-prisoner, salutes 
 
 you, and Marcus, the cousinse of Barnabas, gj«,^^i?g,^[r 
 concerning whom you received instructions Rome. 
 
 11 (if he come to you, receive him), and Jesus 
 
 surnamed Justus. Of the circumcisions? these only are my 
 fellow-laborers for the kingdom of God, who have been a 
 comfort to me. 
 
 78<'The Lord" is the reading tion. Like the English fore- 
 
 of the MSS stall, the verb means to buy up 
 
 T9The correlative meanings an article out of the market m 
 
 of Lord (Master) and Servant order to make the largest pos- 
 
 ( Slave) give a force to this in sible profit from it. 
 
 G?eek! which cannot be fully «=i. ^;, /|;^^ JrrifTeTiilous 
 
 -^.rr^li^efairmasters are s^K^r^ a^d ^.^s M- 
 
 ^Se^above i 2?: meaning of cousin (not neph- 
 
 «3Compa?I 1 Thess. iv. 12 e«;) both in classical and H^elle- 
 
 ar>f\ 1 Pnr V 12 nistic Greek. 
 ^This Is the literal transla- «^We adopt the punctuatioa 
 
EPISTLE TO THE COLOSSIANS. 149 
 
 iv. 
 
 Epaphras your fellow-countryman salutes you; a bonds- 12 
 man of Christ, who is ever contending on your behalf in his 
 prayers, that in ripeness of understanding, and full assurance 
 of belief ,88 you may abide steadfast in all the will of God; 13 
 for I bear him witness that he is filled with zealsa for you, 
 and for those in Laodicea and Hierapolis. 
 
 Luke, the beloved physician, and Demas, salute you. 14 
 
 Salute the brethren in Laodicea, and 15 
 Messages to Nymphas, with the Church at his house. And 16 
 
 LaodTceTn^''^ when this letter has been read among you. 
 Christians. provide that it be read also in the Church of 
 
 the Laodiceans, and that you also read the 
 letter from Laodicea. And say to Archippus, "Take heed to 17 
 the ministration which thou hast received in the Lord's serv- 
 ice, that thou fulfil it. ' ' 
 
 Autograph "^^^ salutation of me, Paul, with my own 18 
 
 salutation and hand. Remember my chains.^o Grace be 
 benedictiop. -^jth you.9i 
 
 of Lachmann and Meyer. Lit- toil here, it will not materially 
 erally, these, who are of the alter the sense, 
 circumcision, are alone fellow- »0We have before remarked 
 workers; i. e. alone among that the right hand, with which 
 those of the circumcision ; for he wrote these words, was fas- 
 other fellow-workers are men- tened by a chain to the left 
 tioned below. hand of the soldier who was on 
 
 «»We adopt Lachmann and guard over him. 
 
 Tischendorf's reading. For the »iThe Amen (as usual) was 
 
 meaning of the word, see Rom. added by the copyists, and is 
 
 iv. 21. absent from the best MSS. 
 
 «>If, with some MSS., we read 
 
THE EPISTLE TO THE EPHESIANS (SO CALLED ).i 
 
 i. 1 PAUL, an Apostle of Jesus Christ, by the 
 
 will of God, To THE SAINTS2 WHO ARE [iN Salutation. 
 Laodicea],3 and who have faith in Christ Jesus. 
 
 2 Grace be to you and peace, from God our Father, aad from 
 our Lord Jesus Christ. 
 
 3 Blessed be God, the Father of our Lord Thanksgiving 
 Jesus Christ, who has given us* in Christ ^""d kn'J)^?dge'' 
 
 4 all spiritual blessings in the heavens.^ Even of the Chris- 
 
 ^It is assumed that this Epis- 
 tle was contemporary with that 
 to the Colossians, which is 
 stated in the Epistle* itself 
 (vi. 21; compare Col. iv. 7). 
 We may here shortly notice the 
 arguments which have been ad- 
 vanced by some German crit- 
 ics for rejecting the Epistle al- 
 together as a forgery.. Their 
 objections against its authen- 
 ticity are principally the fol- 
 lowing. First, the difficulties 
 respecting its destination, which 
 have been already noticed. 
 Secondly, The want of origi- 
 nality in its matter, the sub- 
 stance of its contents being 
 found also in the Colossians, 
 or others of St. Paul's Epis- 
 tles. This phenomenon is well 
 explained by Paley (Horce 
 Paulince). Thirdly, Certain 
 portions of the doctrinal con- 
 tents are thought to indicate a 
 later origin, e. g. the Demon- 
 ology (ii. 2, andvi. 12). Fourth- 
 ly, Some portions of the style 
 are considered un-Pauline. 
 Fifthly, Several words are used 
 in a sense different from that 
 which they bear in St. Paul's 
 other writings. These three 
 last classes of difficulties we 
 cannot pretend fully to explain, 
 nor is this the place for their 
 discussion ; but as a general 
 answer to them we may re- 
 mark : First, That if we=had a 
 fuller knowledge of the persons 
 to whom, and especially of the 
 amanuensis by whom, the letter 
 
 150 
 
 was written, they would proba- 
 bly vanish. Secondly, That no 
 objector has yet suggested a 
 satisfactory explanation of the 
 origin of the Epistle, if it were 
 a forgery ; no motive for forg- 
 ery can be detected in it ; it 
 contains no attack on post- 
 apostolic forms of heresy, no 
 indication of a later develop- 
 ment of church government. 
 'The very want of originality 
 alleged against it would not 
 leave any motive for its forg- 
 ery. Thirdly, It was unani- 
 mously received as St. Paul's 
 Epistle by the early church, and 
 is quoted by Polycarp and 
 Irenasus ; and, as appears by 
 the lately discovered work of 
 Hippolytus against heresies 
 (which has appeared since this 
 was first published), it is also 
 quoted most distinctly by Val- 
 entinus (about 120 a. d.), who 
 cites Eph. iii. 14, 16, 17, and 
 18, verbatim. 
 
 2For the translation here, see 
 note on 1 Cor. i. 2. 
 
 ^See the preceding remarks. 
 
 *"Us" (here) includes both 
 the writer and (apparently) 
 the other Apostles ; while "you 
 likewise" (v. 13) addresses the 
 readers as distinguished from 
 the writer. 
 
 ^Literally, in the heavenly 
 places. This expression is pe- 
 culiar to the present Epistle, in 
 which it occurs five times. 
 
EPISTLE TO THE EPHESIANS (SO CALLED). 151 
 
 tian mystery ^^ He chose us in Him, before the founda- 
 glven to the tion of the world, that we should be holy and 
 
 Apostles. spotless in His sight. For in His loves He 5 
 
 predestined us to be adopted among His children through 
 Jesus Christ, according to the good pleasure of His will, 6 
 that we might praise and glorify His grace, wherewith He 
 favored? us in His beloved. For in Him we have our re- 7 
 demption through His blood, even the forgiveness of our 
 sins, in the richness of His grace,^ which He bestowed upon 8 
 us above measure; and He made knowns to us, in the fulness 
 of wisdom and understanding, the mystery of His will, ac- 9 
 cording to His good pleasure, which He had purposed in 
 Himself, to fulfil, that it should be dispensedio in the fulness 10 
 of time;ii to make all things onei2 in Christ as head, yea, 
 both things in heaven and things on earth in Him ; in whom 11 
 we also receive the portion of our lot,i3 having been pre- 
 destined thereto according to His purpose, whose working 
 makes all fulfil the counsel of His own will; that unto His 12 
 praise and gloryi* we might live, who have hoped in Christ 
 beforei5 you. 
 
 And you, likewise, have hoped in Him, 13 
 since you heard the message of the truth, the 
 Glad-tidings of your salvation; and you be- 
 lieved in Him, and received His seal, the holy 
 Spirit of promise; who is ani6 earnest of 14 
 
 Thanks for 
 their conver- 
 sion and 
 prayer for 
 their enlight 
 enment. 
 
 'We join "in love" with v, 5. 
 
 'The verbal connection would 
 be more literally given thus : 
 His favor wherewith He favor- 
 ed ns. 
 
 ^Comma at the end of verse 
 7, colon in the middle of v. 8, 
 and no stop at the end of v. 8, 
 taking the verb transitively. 
 
 »This is referred to in iii. 3. 
 Compare "made known to us 
 the mystery, &c.," with "made 
 known to me the mystery," 
 which proves "us" here to cor- 
 respond with "me" there. 
 
 ^''Dispensation. According to 
 most interpreters this expres- 
 sion is used in this Epistle in 
 the sense of adjustment, or 
 preparation ; but as the mean- 
 ing it bears elsewhere in St. 
 Paul's writings (viz. the office 
 of a steward in dispensing his 
 master's goods : see 1 Cor. ix. 
 17, and cf. Col. 1. 25) gives a 
 very intelligible sense to the 
 passages in this Epistle, it 
 seems needless to depart from 
 
 it. The meaning of the present 
 passage is best illustrated by 
 iii, 2, 3. 
 
 i^Literally, for a dispensation 
 [of it] which belongs to the 
 fulness of time. 
 
 i^Literally, to unite all things 
 under one head, in union with 
 Christ : so Chrysostom explains 
 it. For the doctrine compare 
 1 Cor. XV. 24. 
 
 ^^Literally, were portioned 
 with our lot. 
 
 "The original may be con- 
 sidered as a Hebraism ; literal- 
 ly, that we should be for the 
 glory-praise of Him; compare 
 verse 6. 
 
 ^^This might mean, as somei 
 take it, to look forioard with 
 hope: but the other meaning 
 appears most obvious, and best 
 suits the context. Compare 
 "went before to ship," Acts xx. 
 13. 
 
 ^"Compare Rom, viii. 23 ; and 
 note on 1 Cor. 1. 22. 
 
152 THE LIFE AND EPISTLES OF ST. PAUL, 
 i. 
 
 our inheritance, given toi7 redeem that which He hath pur- 
 chased,! 8 to the praise of His glory. 
 
 15 Wherefore I, also, since I heard of your faith in our Lord 
 
 16 Jesus, and your love to all the saints, give thanks for you 
 "without ceasing, and make mention of you in my prayers, 
 
 17 beseeching the God. of our Lord Jesus Christ, the Father of 
 glory, to give you a spirit of wisdom and of insight, in the 
 
 18 knowledge of Himself; the eyes of your understandingi^ 
 being filled with light, that you may know what is the hope 
 of His calling, and how rich is the glory of His inheritance 
 
 19 among the saints, and how surpassing is the power which He 
 has shown toward us who believe; [for He has dealt with 
 
 20 us] in the strength of that might wherewith 
 
 He wrought in Christ, when He raised Him ^ky ^of^Chrilu" 
 from the dead; and set Him on His own 
 
 21 right hand in the heavens, far above everyso Principality 
 and Power, and Might, and Domination, and every name which 
 is named, not only in this world, but also in that which is 
 
 22 to come. And "ffe put all things under His feet,' '21 and 
 
 23 gave Him to be sovereign head of the Church, which is His 
 body; the22 Fulness of Him who fills all 
 
 ii. 1 things everywhere with Himself. And you, awlkened ^^^^ 
 likewise. He raised from deathss to life, from Heathen- 
 when you were dead in transgressions and ism by God's 
 
 2 sins; wherein once you walked according srace, 
 
 to the course of this24 world, and obeyed the Euler of the 
 Powers of the Air,25 even the Spirit who is now working in 
 
 3 the children of disobedience; amongst whom we also, in 
 
 "Not until (A. v.). teachers as in Col. ii. 9, 10. St. 
 
 "Used in the same sense here Paul there asserts, that not the 
 
 as "the church which He pur- angelic hierarchy, but Christ 
 
 chased" (Acts xx. 28). The himself, is the true fulness of 
 
 metaphor is, that the gift of the the Godhead; and here that the 
 
 Holy Spirit was an earnest Church is the fulness of Christ, 
 
 (that is, a part payment in ad- that is, the full manifestation 
 
 vance) of the price required of His being, because pene- 
 
 for the full deliverance of those trated by His life, and living 
 
 who had been slaves of sin, but only in Him. It should be ob- 
 
 now were purchased for the served that the Church is here 
 
 service of God. spoken of so far forth as it 
 
 "The majority of MSS. read corresponds to its ideal, 
 "heart," which would give the ^sfjjg sentence (in the origi- 
 
 less usual sense, the eyes of nal) is left unfinished in the 
 
 your heart. rapidity of dictation ; but the 
 
 2"See Col. i. 16, and note. verb is easily supplied for the 
 
 »iPs. viii. 6 (LXX.), quoted context. 
 in the same Messianic sense, 1 ^''Compare 2 Cor. iv. 4, 1 Cor. 
 
 Cor. XV. 27, and Heb. ii. 8. i, 20, &c. 
 Compare also Ps. ex. 1. 25In the Rabbinical theology 
 
 22We see here again the same evil spirits were designated as 
 
 allusion to the technical use of the "Powers of the Air." St. 
 
 the word Pleroma by false Paul is here again probably al- 
 
EPISTLE TO THE EPHESIANS (SO CALLED). 153 
 
 ii. 
 times past, lived, all of us, in fleshly lusts, fulfilling the de- 
 sires of our flesh and of our imagination, and were by nature 
 children of wrath, no less than others.20 But God, who is 4 
 rich in mercy, because of the great love wherewith He loved 
 us, even when we were dead in sin, called us to share th^ 5 
 life of Christ (by grace you are saved) ; and in27 Christ 6 
 Jesus He raised us up with Him from the dead, and seated 
 us with Him in the heavens; that, in the ages which are 7 
 coming,28 He might manifest the surpassing riches of His 
 grace, showing kindness toward us in Christ Jesus. For by 8 
 grace you are saved, through faith; and that not of your- 
 selves, it is the gift of God; not won by works, lest any man 9 
 should boast. For we are His workmanship, created in Christ 10 
 Jesus to do good works, which. God has prepared29 that we 
 should walk therein. 
 
 Wherefore remember that you, who once 11 
 and incorpo- were reckoned among carnal Gentiles, who 
 GkHi's Israel ^^® called the Uncircumcision by that which 
 
 calls itself the Circumcision (a circumcision 
 of the flesli,30 made by the hands of man) — that in those 12 
 times were shut out from Christ, aliens from the common- 
 wealth of Israel, and strangers from the covenants^i of the 
 promise, having no hope, and without God in the world. But 13 
 now, in Christ Jesus, ye, who were once far off, have been 
 
 brought near through the blood of Christ. 
 The Law which For He is our peace, who has made both 14 
 from'cenUl'el ^°^'^^ ^"'^ ^^^ broken down thess wall which 
 abolished. parted us; for, in His^^ flesh, He destroyed 15 
 
 the ground of our enmity, the law of enacted 
 ordinances; that so, making peace between us, out of both 
 He might create^s in himself one new man ; and that, by His 
 
 luding to the language of those the flesh, not of the spirit, — 
 
 teachers against whom he wrote made by man's hands, not ty 
 
 to the Colossians. God's. 
 
 20Literally, the rest of man- ^^Covenants of the promise, 
 
 kind, i. e. unbelievers. Com- Compare Gal. iii. 16, Rom. ix. 4. 
 
 pare 1 Thess. iv. 13. ^Both, viz. Jews and Gen- 
 
 2'The meaning is, that Chris- tiles, 
 
 tians share in their Lord's ^sThe allusion is evidently to 
 
 glorification, and dwell with that "balustrade of stone" de- 
 
 Him in heaven, in so far as scribed by Josephus, which 
 
 they are united with Him. separated the Court of the Gen- 
 
 2sviz. the time of Christ's tiles from the holier portion of 
 perfect triumph over evil, al- the Temple, and which it was 
 ways contemplated in the New death for a Gentile to pass. 
 Testament as near at hand. ^H. e. by His death as ex- 
 ' ^i e.. God, by the laws of His plained by the parallel pas- 
 Providence, has prepared op- sage, Col. i. 22. 
 portunities of doing good for sscj^risjians ^j.^ created in 
 every Christian. Christ (see above, v. 10), i. e. 
 *°Meaning a circumcision of their union with Christ is the 
 
11. 
 ]G 
 17 
 
 18 
 
 19 
 
 20 
 
 21 
 
 22 
 
 154 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 cross, He might reconcile both, in one body, unto God, hav- 
 ing slain their enmity thereby. And when He came. He 
 published the Glad-tidings of peace to you that were far off, 
 and to them that were near. For through Him we both 
 have power to approach the Father in the f ellowshipse of one 
 Spirit. Now, therefore, you are no more strangers and 
 sojourners, but fellow-citizens of the saints, 
 and members of God's household. You are They are built 
 built upon the foundation of the Apostles p°e%f^God!°^" 
 and Prophets, Jesus Christ himself being 
 the chief corner-stone ; in whom all the building, fitly framed 
 together, grows into a temple hallowed by the37 indwelling 
 of the Lord. And in Him, not others only,38 but you also, 
 are built up together, to make a house wherein God may 
 dwell by thess presence of His Spirit. 
 
 Wherefore I, Paul, who, for maintaining 
 the cause of you Gentiles, am the prisoner of 
 Jesus Christ^o — for^i I suppose that you 
 have heard of the stewardship of God's 
 grace, which was given me for you; and 
 how, iDy revelation, was^s made known to me 
 the mystery (as I have already shortly^s written to you; so 
 that, when you read, you may perceive my understanding in 
 the mystery of Christ), which, in the generations of old, was 
 not made known to the sons of men, as it has now been re- 
 vealed by the indwelling** of the Spirit, to His holy Apostles 
 and Prophets ; to wit, that the Gentiles are heirs of the same 
 inheritance, and members of the same body, and partakers 
 of the*^ same promise in Christ, by means of the Glad-tidings. 
 
 And of this Glad-tidings I was made a ministering servant, 
 according to the gift of the grace of God, which was given 
 me in the full measure of His mighty working; to me, I say, 
 who am less than the. least of all the saints, this grace was 
 
 The mystery ot 
 universal sal- 
 vation pro- 
 claimed by 
 Paul, a pris- 
 oner for it. 
 
 essential condition of their 
 Christian existence. 
 
 ^^"In one spirit." It is some- 
 times impossible to translate 
 such expressions accurately, 
 except by periphrasis. 
 
 37"Holy in the Lord." See the 
 preceding note. 
 
 ^Wou as well as others. 
 
 *>Compare 1 Cor. iii. 16 ; and 
 see note 1. "In the spirit" 
 might, however, be taken (with 
 Olshausen and others) merely 
 as an antithesis to "in the 
 flesh." 
 
 *0The sentence is abruptly 
 broken off here, but carried on 
 
 again at v. 13. The whole pas- 
 sage bears evident marks of 
 the rapidity of dictation. 
 
 *iLiterally, if, as I suppose 
 you have heard of the office 
 of dispensing (see note on i. 
 10) the grace of God which was 
 given me for you. 
 
 <2in the MSS. the verb is pas- 
 sive. 
 
 "The reference is to chap. i. 
 9, 10. 
 
 **See notes on verses 18 and 
 21 above. 
 
 *5"His" is omitted by the best 
 MSS. 
 
EPISTLE TO THE EPHESIANS (SO CALLED). 155 
 
 iii. 
 given, to bear among the Gentiles the Glad-tidings of the un- 
 searchable riches of Christ, and to bring light to all, that they 9 
 might behold what is the stewardship4« of the mystery which, 
 from the ages of old, has been hid in God, the maker of all 
 things; 47 that now, by the Church,48 the manifold wisdom of 10 
 God might be made known to the Principalities and Powers 
 in the heavens, according to His eternal purpose, which He 11 
 wrought in Christ Jesus our Lord; in whom we can ap- 12 
 proach without fear to God, in trustful confidence, through 
 faith in Him. 
 
 Wherefore I pray that I may not faint 13 
 himseS^and^ under my sufferings for you, which are your 
 them, that glory. For this cause I bend my knees be- ]4 
 
 they ^ay^^^ foj-g the Father,49 whose children^'O all are 15 
 s reng ene called in heaven and in earth, beseeching 16 
 
 Him, that, in the richness of His glory. He would grant you 
 
 strength by the entrance of His Spirit into 
 and enlight- your inner man, that Christ may dwell in 17 
 
 your hearts by faith; that having your root 
 and your foundation in love, you may be enabled, with all the 18 
 saints, to comprehend the breadth and length, and depth and 
 height thereof; and to know the love of Christ, which pass- 19 
 eth knowledge,5i that you may be filled therewith, even to 
 the measure of 52 the fulness of God. Now unto Him who is 20 
 Doxoloey ^^^® *^ ^^ exceeding abundantly, above all 
 
 that we ask or think, in the power of his 
 might which works within us, — unto Him, in Christ Jesus, 21 
 be glory in the Church, even to all the generations of the 
 age of ages. Amen. 
 
 "The best MSS. have stew- i^OThe sense depends on a 
 ardship, not fellowship. See paronomasia, the word for 
 note on i 10. St. Paul display- "family" (A. V.) meaning a 
 ed the nature of his "steward- race descended from a corn- 
 ship" by the manner in which mon ancestor. Compare Luke 
 he discharged its duties. Com- ii. 4. If fatherhood had this 
 pare 1 Cor. ix. 17, and 2 Cor. meaning in English (as it 
 iv. and v. might have had, according to 
 
 *^"By Jesus Christ" is not in the analogy of "a brother- 
 
 the best MSS. hood"), the verse might be lit- 
 
 *H. e. by the union of all erally rendered from whom 
 
 mankind in the Church. That every fatherhood in heaven and 
 
 which calls forth the expres- earth is named; i. e. the very 
 
 sions of rapturous admiration name of fatherhood refers us 
 
 here, and in the similar pas- back to God as the father of 
 
 sage in Romans (xi. 33), is the all. The A. V. is incorrect, and 
 
 divine plan of including all would require the definite arti- 
 
 mankind in a universal redemp- cle. 
 
 tion. s^Again we observe an appar- 
 
 *»The words "of our Lord Je- ent allusion to the technical 
 
 sus Christ," are not in the best employment of the words Gno- 
 
 MSS. sis and Pleroma. 
 
 ^^Vnto, not with (A. V.). 
 
156 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 IV 
 
 1 I, therefore, the Lord's prisoner, exhort Exhortation to 
 you to walk Avorthy of the calling wherewith unity. Differ- 
 
 2 you were called; with all lowliness,53 and ent gifts and 
 gentleness, and long-suffering, forbearing combin™to 
 
 3 one another in love, striving to maintain the build up tne 
 unity of the Spirit, bound together with the Church. 
 
 4 bond of peace. You are one body and one spirit, even as 
 
 5 you were called to share one common hope; you have one 
 
 6 Lord, you have one faith, you have one baptism; you have 
 one God and Father of all, who is over all, and works 
 
 7 through all, and dwells in all.^* But each one of us re- 
 ceived the gift of grace which he possesses according to 
 
 8 the measures^ wherein it was given by Christ. Wherefore 
 it is>'>6 written : * * When He went up on high, He led cap- 
 
 9 tivity captive, and gave gifts unto men." Now that word 
 "He went up,'' what saith it, but that He first came down 
 
 10 to the earth below? Yea, He who came down is the same 
 who is gone up, far above all the heavens, that He might 
 
 11 fill all things.57 And He gave some to be apostles, and 
 some prophets, and some evangelists, and some -pastors and 
 
 12 teachers; for the perfecting of the saints, to labor^^ in their 
 
 13 appointed service, to build up the body of Christ; till we 
 all attain the same^o faith and knowledge of the Son of 
 God, and reach the stature of manhood,6i and be of ripe age 
 
 14 to receive the fulness of Christ; 62 that we should no longer 
 be children, tossed to and fro, and blown round by every 
 shifting current of teaching, tricked by the sleight of men, 
 
 15 and led astray into the snarescs of the cunning; but that 
 we should live in truth and love, and should grow up in every 
 part64 to the measure of His^s growth, who is our head, even 
 
 ^See note on Col. lii. 12. that St. Paul quoted from some 
 
 ^You omitted in best MSS. o^^J^ reading. 
 
 „_,, . . ,, , a. "Agam we remark an allu- 
 
 "^This verse as parallel to ^^^^ ^^ the doctrine of the 
 
 Rom. xii. 6 having gifts dif- pieroma. Compare i. 23. 
 fering according to the grace 59The word does not mean 
 
 which God has given us. The u^^^ ministry" (A. V.). 
 whole context of the two pas- eoLiterally. the oneness of the 
 
 sages also throws light on both. ^^^^^^ „„^ o^ ^j^^ knowledge. 
 
 5«Literally, it says, i. e. the ^iLiterally, a man of mature 
 
 Scripture says. The quotation age. 
 
 is from Ps. Ixviii. 18, but slight- ' 62See again note on iii. 19. 
 ly altered, so as to correspond ^^Literally, cunningly toward 
 
 neither with the Hebrew nor the snares of misleading error. 
 with the Septuagint. Our two ''^"In every part." See fol-> 
 
 authorized versions of the lowing verse. 
 Psalms have here departed ^^To grow into Him is to groiju 
 
 from the original, in order to to the standard of His growth. 
 follow the present passage ; 
 probably on the supposition 
 
• EPISTLE TO THE EPHESIANS (SO-CALLED). 157 
 
 iv. 
 
 Christ. From whomoo the whole body (being knit together, 16 
 and compacted by all its joints) derives its continued growth 
 in the working of His bounty, which supplies its needs, ac- 
 cording to the measure of each several part, that it may build 
 itself up in love. 
 
 This I say, therefore, and adjure you in 17 
 Exhortation to the Lord, to live no longer like other Gen- 
 the rejection of tiles, whose minds are filled with folly, whose 18 
 and\^o^moraf Understanding is darkened, who are estranged 
 renewal. from the life of God because of the ignorance 
 
 which is in them, through the blindness of 
 their hearts; who, being past feeling, have given them- 19 
 selves over to lasciviousness, to work all uncleanness in lust.^^ 
 But you have not so learned Christ; if, indeed, you have 20, 21 
 heard His voice, and been taught in Him, as the truth is in 
 Jesus; to forsake your former life, and put off the old man, 22 
 whose way is^s destruction, following the desires which de- 
 ceive; and to be renewed in the spirit of your mind, and to 23, 24 
 put on the new man, created after God's likeness, in the 
 
 rightousness and holiness of the Truth. 
 fp?cmedvTcfs Wherefore, putting away lying, speak every 25 
 
 man truth with his neighbor; for we are 
 members one of another. "Be ye angry, and sin not,"^9 26 
 Let not the sun go down upon your wrath, nor give away to 27 
 the Devil. Let the robber7o rob no more, but rather let him 28 
 labor, working to good purpose with his hands, that he may 
 have somewhat to share with the needy. From your mouth 29 
 let no filthy words come forth, but such as may build up^i 
 the Church according to its need, and give a blessing to the 
 hearers. And grieve not the Holy Spirit of God, who was 30 
 
 8«Literally rendered, this is e»Ps. iv. 4 (LXX.). 
 
 from whom all the body (being ^oHim that steals (present). 
 
 knit together and compacted by The A, V, would require the 
 
 every joint), according to the aorist. It should be remem- 
 
 xoorking of his bounteous pro- bered that the stealers (klephts) 
 
 viding in the measure of each of the N. T. were not what we 
 
 several part, continues the should now call thieves (as the 
 
 growth of the body. Compare word is generally rendered in 
 
 the parallel passage, Col. ii. 19, A. V.), but bandits; and there 
 
 from whom the whole body, by is nothing strange in finding 
 
 the joints which bind it, draws such persons numerous in the 
 
 full stipplies for its needs, and provincial towns among the 
 
 is knit together and increases mountains of Asia Minor. 
 
 in godly growth. A child de- "Literally such as is good for 
 
 rives its life from its father, needful building up ("build- 
 
 and grows up to the standard of ing" always Implies "the 
 
 its father's growth. church" or something equlva- 
 
 ^FoT this see note on 1 Cor. lent), that it may give a blesa- 
 
 V. 11 ; and compare chap. v. 3. ing to the hearers. 
 
 «8Not "corrupt." (A. V.), but 
 going on in the way of ruin. 
 
IV. 
 
 31 
 32 
 
 Exhortation 
 to Christ-like 
 forgiveness 
 and love. 
 
 10 
 11 
 
 158 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 given to seal you72 for the day of redemption. Let all bit- 
 terness, and passion, and anger, and clamor, and evil-speak- 
 ing, be put away from you, with all malice; and be73 kind 
 one to another, tender-hearted, forgiving 
 one another, even as God in Christ has for- 
 given you. Therefore be followers of God's 
 example, as the children of His love. And 
 walk in love, as Christ also loved us, and 
 gave Himself for us, an offering and a sacrifice unto God, 
 for ''an odor of sweetness."'^ 
 
 But, as befits the saints, let not fornica- a • x . 
 tion or any kind of uncleanness or lust75 be ity^'and 'S/" 
 so much as named among you ; nor filthiness, sins of Heathen 
 nor buffoonery, nor ribald jesting, for such <iarkness; 
 speech beseems you not, but rather thanksgiving. Yea, this 
 you know; for you have learned that no fornicator, or im- 
 pure or lustful man, who is nothing better than an76 idolater, 
 has any inheritance in the kingdom of Christ and God. 
 Let no man mislead you by empty77 words; for these are the 
 deeds78 which bring the wrath of God upon the children of 
 disobedience. Be not ye, therefore, partakers with them; 
 for you once were darkness, but now are light in the Lord. 
 Walk as children of light; for the fruits of light79 are in 
 all goodness, and righteousness, and truth. ... 
 Examine well what is acceptable to the rS)uke™"by 
 Lord, and have no fellowship with the un- the example 
 
 72The tense is mistranslated 
 in A. V. Literally, in whom 
 you were sealed. The meaning 
 is rendered evident by i. 13, 14. 
 It is the constant doctrine of 
 St. Paul that the gift of the 
 Holy Spirit is a seal or mark 
 of Christ's redeemed, which was 
 given them at their conversion 
 and reception into the Church, 
 as a foretaste of their full re- 
 demption. Compare Rom. viii. 
 23. 
 
 '^Literally, "become ye." This 
 word is sometimes used as sim- 
 ply equivalent to "be ye." Com- 
 pare V. 17. 
 
 7*Gen. viii. 21 (LXX.) : see 
 Phil. iv. 18, where it is also 
 quoted. 
 
 T^It has been before remarked 
 that this passage is conclusive 
 as to the use of this particular 
 Greek word by St. Paul ; for 
 what intelligible sense is there 
 in saying that "covetousness" 
 
 must not be so much as named? 
 See note on 1 Cor. v. 11. It 
 was there remarked that the 
 use of concupiscence in English 
 is an analogous case ; it might 
 be added that the word lust it- 
 self is likewise used in both 
 senses ; e. g. "the lust of gold." 
 [Since our First Edition, we 
 are glad to see that this old 
 view of the Pauline usage of 
 the word has been adopted by 
 Prof. Jowett and Prof. Stanley, 
 in their notes on Rom. i. 29, 
 and 1 Cor. v. 11, respectively, 
 and by Dean Trench in his 
 Synonymes. ] 
 
 "See note on Col. iii. 5. 
 
 77Namely, reasonings to prove 
 the sins of impurity innocent. 
 See 1 Cor. vi. 12-20, and the 
 note. 
 
 "Viz., the sins of impurity. 
 Compare Rom. i. 24-27. 
 
 "^^Light, not Spirit, is the 
 reading of the best MSS. 
 
EPISTLE TO THE EPHESIANS (SO CALLED). 159 
 
 tchful fruitful works of darkness, yea, rather ex- 
 nesso? Chris- pose their foulness.so For, concerning the 
 tians. secret deeds of the IIeathen,8i it is shameful 
 
 even to speak; yet all these things, when exposed, are made 
 manifest by the shining of the light ; for whatsoever is made 
 manifest becomes light.82 Wherefore it is written,83 
 "Awake, thoii that sleepest, and arise from the dead, and 
 Christ shall shine upon thee. ' '«* 
 
 See, then, that you walks^ without stumbling, not in folly, 
 but in wisdom, forestallings^ opportunity, because the times 
 are evil. Therefore, be not without understanding, but learn 
 to know what the will of the Lord is. 
 
 Be not drunk with wine, like those^^ who 
 Festive meet- live riotously ; but be filled with the indwell- 
 cefebrat^d.^" ^^ i^^g of the Spirit, when you speak one to an- 
 other.88 Let your singing be of psalms and 
 hymns and spiritual songs ; and make melody with the music 
 of your hearts, to the Lord.89 And at all times, for all things 
 which befall you, give thanks to our God and Father, in the 
 name of our Lord Jesus Christ. 
 
 Submit yourselves one to another in the 
 ?nd'lfusbandl!^ fear of Christ.^o Wives, submit yourselves 
 
 12 
 
 13 
 
 14 
 
 15 
 16 
 17 
 
 18 
 
 19 
 
 20 
 
 21 
 22 
 
 ®0The verb means to lay hare 
 the real character of a thing 
 by exposing it to open scrutiny. 
 
 8i"What is done by them," i. 
 e. the Heathen. 
 
 s^Such appears to be the 
 meaning of this difficult verse, 
 viz., that, when the light falls 
 on any object, the object itself 
 reflects the rays ; implying 
 that moral evil will be recog- 
 nized as evil by the conscience, 
 if it is shown in its true colors 
 tiy being brought into contrast 
 with the laws of pure morality. 
 The preceding "is made mani- 
 fest" does not allow us to trans- 
 late the same form immediately 
 following as active (as A. V.). 
 
 *3See note on iv. 8. 
 s^There is no verse exactly 
 corresponding with this in the 
 O. T. But Isaiah Ix. 1 is per- 
 haps referred to. We must re- 
 member, however, that there is 
 no proof that St. Paul intends 
 (either here or 1 Cor. ii. 9) to 
 quote the Old Testament. Some 
 have supposed that he is quot- 
 ing a Christian hymn ; others, 
 a saying of our Lord (as at 
 Acts XX. 35). 
 
 s'Dean Ellicott's translation, 
 "See then how ye walk with ex- 
 actness," is literally accurate, 
 though scarcely intelligible to 
 an English reader. 
 
 '^''See Col. iv. 5, and note. 
 
 "Literally, in doing which is 
 riotous living. 
 
 8*We put a full stop after to 
 one another (here), as Col. iii. 
 16. 
 
 s^Throughout the whole pas- 
 sage there is a contrast im- 
 plied between the Heathen and 
 the Christian practice, q. d. 
 When you meet, let your enjoy- 
 ment consist, not in fulness of 
 wine, but fulness of the Spirit; 
 let your songs be, not the drink- 
 ing-songs of heathen feasts, but 
 psalms and hymns; and their 
 accompaniment, not the music 
 of the lyre, but the melody of 
 the heart; while you sing them 
 to the praise, not of Bacchus 
 or Venus, but of the Lord Jesus 
 Christ. For the construction 
 and punctuation, see Col. iii. 
 16. 
 
 ''^Christ is the reading of the 
 best MSS. That this compre- 
 hends all the special relations 
 
160 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 to your husbands, as unto the Lord ; for the husband is head 
 of the wife, even as Christ is head of the Church,9i His 
 body, which He saves.92 But,93 as the Church submits itself 
 to Christ so let the wives submit themselves to their hus- 
 bands in all things. 
 
 Husbands, love your wives, as Christ also loved the Church, 
 and gave Himself for it, that, having purified it by the water 
 wherein it is washed,94 He might hallow it by the indwelling 
 of the word of God; that He might Himself 95 present unto 
 Himself96 the Church in stainless glory, not having spot or 
 wrinkle, or any such thing; but that it should be holy and 
 unblemished. In like manner, husbands ought to love their 
 wives as they love their own bodies ; for he that loves his wife 
 does but love himself : and a man never hated his own flesh, 
 but nourishes and cherishes it, as Christ97 also the Church; 
 30, 31 for we are members of His body.98 ''For this cause shall a 
 man leave his father and his mother, and shall cleave unto 
 32 his wife, and they two shall be one flesh.* '^^ This mystery 
 is great, but Ii speak of Christ and of the Church. Never- 
 theless, let every one of you individuallys so love his wife 
 
 24 
 
 25 
 
 26 
 
 27 
 
 28 
 
 29 
 
 of subjection which follow (and 
 should be joined with what fel- 
 lows) is shown by the omission 
 of submit yourselves (in the 
 next verse) by the best MSS. ; 
 an omission to which Jerome 
 testifies. The transition of 
 participial into imperative 
 clauses is according to the anal- 
 ogy of the similar hortatory 
 passage, Rom. xii. 8 to 19. 
 
 "This statement occurs 1 
 Cor. ii. 3 almost verbatim. 
 
 »2The literal English is, he is 
 the deliverer of his body; and 
 an analogy is implied to the 
 conjugal relation, in which the 
 husband maintains and cher- 
 ishes the wife. 
 
 »3Ttie conjunction cannot be 
 translated "therefore" (A. V.). 
 
 ""The water" (not simply 
 "water") ; literally, by the 
 laver of the water, equivalent 
 to laver of regeneration (Titus 
 iii. 5). The following in the 
 word is exceedingly difficult. 
 Chrysostom and the patristic 
 commentators generally explain 
 it of the formula of baptism ; 
 De Wette takes the same view. 
 But see St. Paul's use of the 
 same expression elsewhere, 
 Rom. X, 8, X. 17, also Eph. vi. 
 
 17 ; and moreover, as Winer 
 and Meyer have remarked, the 
 junction of "in the word" with 
 the verb better suits the Greek. 
 On this view, the meaning is 
 that the Church, having been 
 purified by the waters of bap- 
 tism, is hallowed by the revela- 
 tion of the mind of God impart- 
 ed to it, whether mediately or 
 immediately. Compare Heb. iv. 
 12, 13. 
 
 e^The best MSS. read thus. 
 
 »*'The Church is compared to 
 a bride, as 2 Cor. xi. 2. 
 
 »^The best MSS. read Christ. 
 
 »sThe words "of his flesh and 
 of his bones" are not found in 
 the MSS. of highest authority 
 (A. and B.). They may have 
 easily been introduced from the 
 Septuagint, where they occur 
 immediately before the follow- 
 ing quotation, viz. at Gen. ii. 23. 
 
 »9Gen. ii. 24 (LXX.). 
 
 ^The pronoun is emphatic : 
 but I, while I quote these words 
 out of the Scriptures, icse them 
 in a higher sense. 
 
 'In your individual capacity, 
 contrasted with the previous 
 collective view of the members 
 of the Church as the bride of 
 Christ. 
 
EPISTLE TO THE EPHESIANS (SO CALLED). 161 
 
 V. 
 
 even as himself, and let the wife see that she reverence her 
 < husband. 
 
 Children, obey your parents in the Lord ; vi. 1 
 
 ?hiMren'and ^^^ *^'^ '^ ^^S^*- " ^^nor thy father and 2 
 parents. thy mother, "^ which is the first command- 
 
 ment with-i promise: "That it may be well 3 
 \ with thee, and thou shalt live long upon the earth. ' 's 
 
 And ye, fathers, vex not your children; but bring them 4 
 up in such training and correction as befits the servants of 
 the Lord.« 
 
 ! Bondsmen, obey your earthly masters with 5 
 
 and ^mastersT^^ anxiety and self-distrust,7 in singleness of 
 
 ! heart, as unto Christ; not with eye-service, 6 
 
 as men-pleasers, but as bondsmen of Christ, doing the will 
 of God from the soul. With good will fulfilling your service, 7 
 as to the Lord our master,8 and not to men. For you know 8 
 that whatever good any man does, the same shall he receive 
 from the Lord, whether he be bond or free. 
 
 And ye, masters, do in like manner by them, and abstain 9 
 from threats ; knov/ing that your owns Master is in heaven, 
 and that with Him is no respect of persons. 
 
 Finally, my brethren, let your hearts be 10 
 Exhortation strengthened in the Lord,io and in the con- 
 
 Chriltiai° quering power of His might. Put on the 11 
 
 armor. whole armor of God, that you may be able to 
 
 stand firm against the wiles of the Devil. 
 For the adversaries with whom we wrestle are not flesh and 12 
 blood, but they aren the Principalities, the Powers, and the 
 Sovereigns of thisis present darkness, the spirits of evil in the 
 heavens. Wherefore, take up with you to the battlei3 the 13 
 whole armor of God, that you may be able to withstand them 
 in the evil day, and, havingi* overthrown them all, to stand 
 unshaken. Stand, therefore, girt with the belt of truth, 14 
 and wearing the breastplate of righteousness, and shod as 15 
 ready messengers of the Glad-tidings of peace : and take up 16 
 
 3Ex. XX. 12, and Deut. v. 16 »Some of the best MSS. read 
 
 (LXX.). "both their and your," whicb 
 
 ♦Literally, in a promise. The brings out still more forcibly 
 
 command being (as it were) set the equality of slaves and mas- 
 
 in a promise. ters in the sight of Christ. 
 
 5Ex. XX. 12, and Deut. v. 16 i^This is the literal meaning. 
 
 (LXX. not exactly verbatim). "Compare Col. ii. 15, and 
 
 6The word lord implies the the note ; also John xii. 31. 
 
 idea of servants. ^^"This world" is omitted in 
 
 '"With fear and trembling" the best MSS. 
 
 has this meaning in St. Paul's ""-paj^g ^p .» literally, 
 
 language. Compare 1 Cor. ii, 3. i*Not "done" (A. V.), but 
 
 8See note on Col. iii. 25. "ov&rthrovm." 
 
162 THE LIFE AND EPISTLES OF ST. PAUL, 
 vi. 
 
 to cover youis the shield of faith, wherewith you shall be 
 
 17 able to quench all the fiery darts of the Evil One. Take, 
 likewise, the helmet of salvation,i6 and the sword of the 
 Spirit, which is the word of God.i^ 
 
 18 Continue to pray at every season with all .p^ ^^.^^ ^^j. 
 earnestness of supplication in the Spirit; others and for 
 and to this end be watchful with all perse- Paul. 
 
 19 verance in prayer for all the saints ; and for me, that utter- 
 ance may be given me, to open my mouth and make known. 
 
 20 with boldness the mystery of the Glad-tidings, for which I 
 am an ambassador in fetters.is Pray that I may declare it 
 boldly, as I ought to speak. 
 
 21 But that you, as well asis others, may be 
 
 informed of my concerns, and how I fare, ^essenger^^ 
 Tychicus, my2o beloved brother, and faithful 
 
 22 servant in the Lord, will make all known to you. And I have 
 sent him to you for this very end, that you may learn what 
 concerns me, and that he may comfort your hearts. 
 
 23 Peace be to the brethren, and love with 
 
 faith, from God our Father, and our Lord ^^^^^iSfon. 
 Jesus Christ. 
 
 24 Grace be with you all who love our Lord Jesus Christ insi 
 sincerity.22 
 
 ^^To cover all. If it meant ^^See Paley's observations 
 
 in addition to all (EUicott), it (Horce Paulines, in loco), and 
 
 would surely have come last our preceding remarks on Cus- 
 
 in the list. todia Militaris. 
 
 i«The head of the Christian is i8"You also." 
 
 defended against hostile weap- ^ogee the parallel passage, 
 
 ons by his knowledge of the Col. iv. 7. 
 
 salvation won for him by -^The difficulty of the con- 
 Christ, eluding words is well known : 
 
 "For the meaning of "word the phrase might also be trans- 
 of God," see note on chap. v. lated in immortality, with the 
 26. It is here represented as meaning whose love endures 
 the only offensive weapon of immortality. Olshausen sup- 
 Christian warfare. The Roman pose? the expression elliptical, 
 pilum (Joh. xix. 34) is not for "that they may have life in 
 mentioned. For a commentary immortality;" but this can 
 on this military imagery, and scarcely be justified. 
 the circumstances which natu- ^^"Amen," as u^ual, is omit- 
 rally suggested it, see the be- ted in the best MSS. 
 ginning of the next chapter. 
 
THE EPISTLE TO THE PHILIPPIANS.i 
 
 Salutation. PAUL, and Timotheus, bondsmen of Jesus 
 
 Christ, To all the saintss in Christ Jesus 
 
 WHO ARE AT PhILJPPI, WITH THE BISHOPSS AND DEACONS.* 
 
 Grace be to you, and peace, from God our Father, and 
 from our Lord Jesus Christ. 
 
 I^ thank God upon every remembrance of 
 InS°prfyIrs^' 5^°" (continually in all my prayers making 
 for them. ^7 supplication for you alio with joy), for 
 
 your fellowship in forwardingr the Glad-ti- 
 dings, from the first day until now. And I am confident 
 accordingly,8 that He who has begun a good work in you will 
 perfect it, even until the day of Jesus Christ. And it is just 
 
 ^The following are the grounds 
 of the date assigned to this 
 Epistle : — 
 
 (1.) It was written during 
 an imprisonment at Rome, be- 
 cause (A) the Prcetorium (i. 
 
 13) was at Rome; (b) So was 
 the Emperor's household (iv. 
 22) ; (c) He expects the im- 
 mediate decision of his cause 
 (i. 19, ii. 24), which could only 
 have been given at Rome. 
 
 (2.) It was written during 
 the first imprisonment at Rome, 
 because (a) the mention of the 
 Praetorium agrees with the fact, 
 that, during his first imprison- 
 ment, he was in the custody of 
 the Praetorian Prefect; (b) 
 His situation described (i. 12- 
 
 14) agrees with his situation 
 in the first two years of his 
 imprisonment (Acts xxviii. 30. 
 31). 
 
 (3.) It was written towards 
 the conclusion of this first im- 
 prisonment, because (a) he ex- 
 pects the immediate decision of 
 his cause; (b) Enough time 
 had elapsed for the Philippians 
 to hear of his imprisonment, 
 send Epaphroditus to him, hear 
 of Epaphroditus's arrival and 
 sickness, and send back word 
 to Rome of their distress (ii. 
 26). 
 
 (4.) It was written after Co- 
 
 lossians and Philemon ; both 
 for the preceding reason, and 
 because Luke was no longer at 
 Rome, as he was when those 
 were written ; otherwise he 
 would have saluted a Church 
 in which he had labored, and 
 would have "cared in earnest 
 for their concerns" (see ii. 20). 
 ^For Saints, see note on 1 
 Cor. i. 2. 
 
 ^Bishops. This term was at 
 this early period applied to all 
 the presbyters. 
 
 *Deacons: It is singular that 
 the presbyters and deacons 
 should be mentioned separately 
 in the address of this Epistle 
 only. It has been suggested 
 that they had collected and for- 
 warded the contribution sent by 
 Epaphroditus. 
 
 ^Observe "Paul and Timo- 
 theus" followed immediately by 
 "I," in confirmation of the re- 
 marks in the note on 1 Thess. 
 i. 2. 
 
 ♦"The constant repetition of 
 "all" in connection with "you" 
 in this Epistle is remarkable. 
 It seems as if St. Paul implied 
 that he (at least) would not 
 recognize any divisions among 
 them. See above. 
 
 ^Not "in the Gospel" (A. V.). 
 
 ^Accordingly : compare 2 Cor. 
 ii. 3, and Gal. ii. 10. 
 
 163 
 
164 THE LIFE AND EPISTLES OF ST. PAUL, 
 i. 
 
 that I should be thus mindful^ of you all, because you have 
 me in your hearts, and, both in my imprisonment and in my 
 defence and confirmationio of the Glad-tidings, you all share 
 
 8 in the graced bestowed upon me. God is my witness how 
 I long after you all, is the tender affection of Christ Jesus. 
 
 9 And this I pray, that your love may abound yet more and 
 more, in true knowledge, and in all understanding, teaching 
 
 10 you to distinguish goodi2 from evil; that you may be pure, 
 and may walk withoutis stumbling until the day of Christ; 
 
 11 being filled with the fruits of righteousness which are by 
 Jesus Christ, unto the glory and praise of God. 
 
 12 I would have you know, brethren, that the 
 
 things which have befallen me have tended Intelligence of 
 rather to the furtherance than hinderance of arRome.^*^^°° 
 
 13 the Glad-tidings. So that my chains have 
 
 become well known in the name of Christ, throughout the 
 
 14 whole Praetorium,i4 and to all the rest.is And thus mostis 
 of the brethren in the Lord, rendered confident by my chains, 
 are very much emboldened to speak the Word fearlessly. 
 
 15 Some, indeed, proclaim Christie even out of envy and con- 
 
 16 tention;i8 but some, also, out^a of good will. These do it 
 from love,2o knowing that I am appointed to defend the 
 
 17 Glad-tidings; but those announce Christ from a spirit of 
 
 ^Mindful, <S:c. This refers to the Proetorian soldiers who 
 
 the preceding mention of his guard mCj and to all the rest of 
 
 prayers for them. those who visit me; or to all 
 
 i«St. Paul defended his doc- ^J^^ V^«* of the Prcstorian 
 
 trine by his words, and confirm- 5i"°^v5«v ^^^ ^^"^^ ^^^^ Sives 
 
 ed it by his life. t^e best sense. 
 
 "The grace or gift bestowed ^ \'"Most/' not ''many" (A. 
 
 on St. Paul, and also on the 
 
 v.). 
 
 Philippians, was the power of ""Christ" has the article, 
 confirming the Gospel by their which perhaps may indicate 
 sufferings : the corresponding that they were Jews, who pro- 
 verb is used in v. 29. claimed Jesus as the Messiah. 
 i^Compare Rom. ii. 18. The verb in v. 15 denotes fo 
 ,„,„,., ^ ^ „ proclaxm {as a herald); that 
 13 Without offence seems }„ y n^ ^q declare tidings of 
 used here mtransitively ; at 1 t^s a messenger). 
 
 Cor. X. 32, the same word is ,„_, ^ i.„vi„ t„.i„ 
 
 active ^^These were probably Juda- 
 
 ■ ^*Prcetorium. We have seen izers. 
 
 that St. Paul was committed to i»We can by no means assent 
 
 the custody of the Prcefectus to Professor Jowett's proposal 
 
 Prcetorio, and guarded by dif- to translate the preposition 
 
 ferent Praetorian soldiers, who here "amid." See his note on 
 
 relieved one another. Hence Gal. iv. 13. 
 
 his condition would be soon ^oThe order of verses 16 and 
 
 known throughout the Prae- 17 (as given in the best MSS.) 
 
 torian quarters. is transposed in the Received 
 
 "This expression is very ob- Text. 
 scure; it may mean either to 
 
EPISTLE TO THE PHILIPPIANS. 
 
 165 
 
 iiitrigue,2i not sincerely, thinking to stir22 up persecution 
 against me in my imprisonment. What then? nevertheless, 
 every way, whether in pretence or in truth, Christ is an- 
 nounced; and herein I rejoice now, yea, and I shall rejoice 
 hereafter. Por I know that ''these things-^ shall fall out 
 to my salvation/'2'i through your prayers, and through the 
 supply of all my needs-'s by the Spirit of Jesus Christ; ac- 
 cording to my earnest expectation and hope, that I shall in 
 no wise be put to shame,-^ but that with all boldness, as at 
 all other times, so now also, Christ will be magnified in my 
 body, whether by my life or by my death. For to me life is 
 Christ, and death is gain. But whether this lif e27 in the 
 flesh shall be the fruit of my labor, and what I should choose, 
 I know not. But28 between the two I am in perplexity; 
 having the desire to depart and be with Christ, which is far 
 better; yet to remain in the flesh is more needful, for your 
 sake. And in this confidence I know that I shall remain,29 
 and shall continue with you all, to your furtherance and joy 
 in faith; that you may have more abundant cause for your 
 boasting3o in Christ Jesus on my account, by my presence 
 again among you. 
 
 18 
 
 19 
 
 20 
 
 21 
 22 
 
 23 
 
 24 
 25 
 
 26 
 
 -iSee note on Rom. ii. 8. 
 
 22Such is the reading of the 
 best MSS. The Judaizers prob- 
 ably, by professing to teach the 
 true version of Christianity, 
 and accusing Paul of teaching 
 a false and anti-national doc- 
 trine, excited odium against 
 him among the Christians of 
 Jewish birth at Rome. 
 
 "^These things, viz. the suf- 
 ferings resulting from the con- 
 duct of these Judaizers. 
 
 2*The words are quoted ver- 
 batim from Job xiii : 16 
 (LXX.). Yet perhaps St. Paul 
 did not so much deliberately 
 quote them, as use an expres- 
 sion which floated in his mem- 
 ory. 
 
 ^^^The words literally applied 
 would mean the supplying of 
 all needs [of the chorus] hy 
 the Choregus. So the words 
 here mean the supplying of all 
 needs [of the Christian] by the 
 . Spirit. Compare Eph. iv. 16, 
 and Col. ii. 19. 
 
 ?«St. Paul was confident that 
 his faith and hope would not 
 fail him in the day of trial. 
 
 Compare Rom. v. 5, "our hope 
 cannot shame us," He was 
 looking forward to his final 
 hearing, as we have already 
 seen. 
 
 27We punctuate this very dif- 
 ficult verse so that the mean- 
 ing is literally, hut lohether 
 this life in the flesh (compare 
 this mortal, 1 Cor. xv. 54, and 
 my present life in the flesh. 
 Gal. ii. 20) be my labor's fruit, 
 and what I shall choose, I know 
 not. The A. V. assumes an el- 
 lipsis, and gives no intelligible 
 meaning to fruit of my labor. 
 On the other hand, De Wette's 
 translation, if life in the flesh, 
 — if this be my labor's fruit, 
 what I shall choose I know not, 
 causes a redundancy, and is 
 otherwise objectionable. Beza's 
 translation, "an vero vivere In 
 carno mihi operse pretium sit, 
 et quid eligam ignoro," comes 
 nearest to that which we adopt. 
 
 2SThe MSS. read "but," and 
 not "for," here. 
 
 '^Shall remain, 1. e. alive. 
 
 ^''''Whose boasting is in 
 Christ." Compare iii. 3. 
 
166 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 27 
 
 28 
 
 29 
 
 30 
 
 ii. 1 
 
 Only live3i worthy of the Glad-tidings of 
 
 Christ, that whether I come and see you, or f^\°Zi^}}?f,^ 
 T_ 1 ' . T 1 . . , to steadfast 
 
 be absent, I may hear concerning you, that endurance, 
 you stand firmly in one spirit, contending concord, and 
 together with one mind for the faith of the ^o^^^^ess. 
 Glad-tidings, and nowise terrified by its enemies; 32 for 
 their enmity is to them an evidence of perdition, but to you 
 of salvation, and that from God. For to you it has been 
 given, on behalf of Christ, not only to believe on Him, but 
 also to suffer for His sake; having the same conflict which 
 once you saw33 in me, and which now you hear that I endure. 
 . If, then, you can be entreated34 in Christ, if you can be 
 persuaded, by love^ if you have any fellowship in the Spirit, 
 if you have any tenderness or compassion, I pray you make 
 ™y joy full,35 \)Q of one accord, filled with the same love, of 
 one soul, of one mind. Do nothing in a spirit of in- 
 trigue46 or vanity, but in lowliness of mind let each ac- 
 count others above himself. Seek not your private ends 
 alone, but let every man seek likewise his neighbor's good. 
 Let this mind be in you, which was also in Christ Jesus, 
 who, being in the form of God, thought it not robbery37 to 
 be equal with God, but stripped 38Himself [of His glory] 
 and took upon Him the form of a slave,39 being changed*© 
 
 "See note on iii. 20. 
 
 32Compare "many adversa- 
 ries," — 1 Cor. xvi. 9. 
 
 ^^They had seen him sent to 
 prison, Acts xvi. 23. 
 
 s*The first word means to en- 
 treat, see Matt, xviii. 32 ; the 
 second, to urge by persuasion 
 or entreaty, see 1 Thess. ii. 11. 
 
 3SThe extreme earnestness of 
 this exhortation to unity shows 
 that the Philippians were guilty 
 of dissension ; perhaps Euodia 
 and Syntyche, whose opposition 
 to each other is mentioned iv. 
 2, had partisans who shared 
 their quarrel. 
 
 36See above, i. 17. 
 
 "This very difficult expres- 
 sion admits of the translation 
 adopted in the Authorized Ver- 
 sion ; from which, therefore, 
 we have not thought it right 
 to deviate. The majority of 
 modem interpreters, however, 
 take it as meaning to reckon a 
 thing as a 'booty, to look on a 
 thing as a robber would look on 
 spoil. It is a considerable 
 (though not a fatal) objection 
 
 to this view, that it makes a 
 word denoting the act of seiz- 
 ing identical with one denoting 
 the thing seised. The Author- 
 ized Version is free from this 
 objection ; but it is liable to 
 the charge of rendering the 
 connection with the following 
 verse less natural than the 
 other interpretation. If the 
 latter be correct, the transla- 
 tion would be. He thought not 
 equality with God a thing to be 
 seized upon; i. e. though, es- 
 sentially, even v)hile on earth, 
 He was in the form of God, yet 
 He did not think fit to claim 
 equality with God until He had 
 accomplished His mission. 
 
 ssLiterally, emptied Himself. 
 
 3»The likeness of man was 
 the form of a slave to Him, 
 contrasted with the form of 
 God which essentially belonged 
 to Him. 
 
 ^•'Literally, having become in 
 the likeness, which in English 
 is expressed by being changed 
 into the likeness. 
 
EPISTLE TO THE PHILIPPIANS. 
 
 167 
 
 into the likeness of man. And having appeared in the guise 
 of men, He abased Himself and showed obedience,*^ even 
 unto death, yea, death upon the cross. Wherefore God also 
 exalted Him above measure, and gave Him the*2 name which 
 is above every name; that in the name of Jesus "every 
 knee should bow,"^^ of all who dwell in heaven, in earth, or 
 under the earth, and every tongue should confess that Jesus 
 Christ is Lord, to the glory of God the Father. 
 
 Wherefore, my beloved, as you have always obeyed me, 
 not as in my presence only, but now much more in my ab- 
 sence, work out your own salvation with fear and trem- 
 bling; 44 for it is God who works in you both will and deed. 
 Do all things for the sake of good will, 45 without murmur- 
 ings and disputings, that you may be blameless and guileless, 
 the sons of God without rebuke, in the midst of " a crooled 
 and perverse generation,^ ''^^ among whom ye shine like stars47 
 in the world; holding fast the Word of Life; that you may 
 
 10 
 
 11 
 
 12 
 
 16 
 
 "He "showed obedience" to 
 the laws of human society, to 
 His parents, and to the civil 
 magistrate ; and carried that 
 self-humiliating obedience even 
 to the point of submitting to 
 death, when He might have 
 summoned "twelve legions of 
 angels" to His rescue. 
 
 «The best MSS. have "the 
 name." 
 
 "Isaiah xlv. 23 (LXX.), 
 quoted Rom. xiv. 11. It is 
 strange that this verse should 
 often have been quoted as com- 
 manding the practice of how- 
 ■ing the head at the name of 
 Jesus ; a practice most proper 
 in itself, but not here referred 
 to : what it really prescribes 
 is kneeling in adoration of Him. 
 
 "We have already remarked 
 that xoith anxiety and self-dis- 
 trust is a nearer representa- 
 tion of this Pauline phrase than 
 the literal English, as appears 
 by the use of the same phrase 
 1 Cor. ii. 3; 2 Cor. vii. 15; 
 Eph. vi. 5. The "fear" is a 
 fear of failure, the "trembling" 
 an eager anxiety. 
 
 *5This phrase has perplexed 
 the interpreters, because they 
 have all joined it with the pre- 
 ceding words. We put a stop 
 after the preceding verb, and 
 take the noun in the same 
 $en.se as at i. 15 above, and 
 
 Luke ii. 14. It is strange that 
 so clear and simple a construc- 
 tion, involving no alteration in 
 the text, should not have been 
 before suggested. 
 
 Since the above was first 
 published, it has been objected 
 that the position of the Greek 
 article negatives the above ren- 
 dering ; because the insertion 
 of the article (where it is gen- 
 erally omitted) between a 
 preposition and an abstract 
 noun, gives to the latter a re- 
 flective sense ; so that the 
 phrase would mean "your good 
 will," not good will in the ab- 
 stract. This grammatical state- 
 ment is not universally true ; 
 but even if the objection were 
 valid, it would not negative the 
 construction proposed, nor ma- 
 terially alter the meaning. 
 The translation would then 
 stand : — "Do all things for the 
 sake of maintaining your mu- 
 tual good icill." 
 
 [It seems very doubtful 
 whether this view is tenable : 
 and the ordinary rendering 
 gives a very forcible sense. — 
 
 H.] 
 
 *«Deut. xxxii. 5 (LXX.). 
 The preceding "without re- 
 buke" calls up a corresponding 
 word in the Greek context of 
 the LXX. 
 
 *7Compare Gen. i. 14 (LXXOi 
 
168 THE LIFE AND EPISTLES OF ST. PAUL, 
 ii. 
 
 give me ground of boasting, even to the day of Christ, that 
 I have not run in vain, nor labored in vain. 
 
 17 But^s though my blood-^s be poured forth 
 
 upon the ministration of the sacrifice of your ^t. Paul's ex- ^ 
 j> .,1 T • • J? 1^ 1 • • -ii pectations and 
 
 laith, i rejoice tor myseli, and rejoice with intentions, 
 
 18 you all; and do ye likewise rejoice, both for 
 
 19 yourselves and with me. But I hope in the Lord Jesus to 
 send Timotheus to you^o shortly, that I also may be cheered, 
 
 20 by learning your state; for I have no other like-minded 
 
 21 with me, who would care in earnest for your concerns; for 
 
 22 all seek their own, not the things of Jesus Christ. But you 
 know5i the trials which have proved his worth, and that, as 
 a son with a father, he has shared my servitude, to proclaim 
 
 23 the Glad-tidings. Him, then, I hope to send without delay, 
 
 24 as soon as I see how it will go with me; but I trust in the 
 Lord that I also myself shall come shortly. 
 
 25 Epaphroditus, who is my brother and 
 
 companion in labor and fellow-soldier, and 5-^^"^" ^^^ 
 
 ^ . ' • . ^„ . . T Epaphroditus. 
 
 your messenger to ministerss to my wants, I 
 
 26 have thought it needful to send to you. For he was filled 
 with longing for you all, and with sadness, because 
 
 27 you had heard that he was sick. And, indeed, he had a 
 sickness which brought him almost to death, but God had 
 compassion on him; and not on him only, but on me, that 
 
 28 I might not have sorrow upon sorrow. Therefore I have 
 been53 the more anxious to send him, that you may have the 
 joy of seeing him again, and that I may have one sorrow 
 
 29 the less. Eeceive him, therefore, in the Lord, with all glad- 
 
 30 ness, and hold such men in honor; because his labor in the 
 cause of Christ brought him near to death; for he hazarded^* 
 his life that he might supply all which you could not do,55 
 in ministering to me. 
 
 i. 1 Finally, my brethren, rejoice in the Lord. 
 
 *sThis T)ut seems to connect ^'^Minister. We have the cor^ 
 
 what follows with i. 25, 26. responding abstract noun in v. 
 
 *»Literally, J be powred /or«?i. ^^:,^^ ., , ^ 
 The metaphor is probably from ^The aorist used from the 
 the Jewish drink-offerings position of the reader, accord- 
 Numb, xxviii. 7) rather than ^°f ^^ classical usage, 
 from the Heathen libations. '*This is the meaning of the 
 The Heathen converts are spo- ^^fiji"? ^^ ^^^ ^^^^ ^^^: 
 ken of as a sacrifice offered up /'The same expression is used 
 by St. Paul as the ministering °M¥ messengers of the Co- 
 priest, in Rom. XV. 16. ^1°*^^^^? ^J?"^f.\ ^ ?°^- ^^^: 
 „_,, „ ■, . ^. . 17. The English reader must 
 JoThe Greek construction is ^ot understand the A. V. "lack 
 the same as in 1 Cor. iv. 17. of service" to convey a re- 
 
 ^^Timotheus had labored proach. From this verse we 
 
 among them at- the first. See learn that the illness of Epaph- 
 
 Acts xvi. ro^itus was caused by some 
 
EPISTLE TO THE PHILIPPIANS. 
 
 169 
 
 Warning 
 against Juda- 
 izers, and 
 exhortation to 
 perseverance 
 in the Chris- 
 tian race. 
 
 To repeat the same^s warnings is not 
 wearisome to me, and it is safe for you. 
 Beware of the Dogs,^^ beware of the Evil 2 
 Workmen, beware of the Concision. For we 3 
 are the Circumcision, who worship God^s with 
 the spirit, whose boastingss is in Christ 
 Jesus, and whose confidence is not in the flesh. Although I 4 
 might have confidence in the flesh also. If any other man 
 thinks that he has ground of confidence in the flesh, I have 
 more. Circumcised the eighth day, of the stock of Israel, of 5 
 the tribe of Benjamin, a Hebrew of the Hebrews; as to 
 the Law, a Pharisee; as to zeal, a persecutor of the Church; 6 
 as to righteousness of the Law, unblamable. But what once 7 
 was gain to me, that I have counted loss for Christ. Yea, 8 
 doubtless, and I count all things but loss, because all are 
 nothing-worth in comparison^o with the knowledge of Christ 
 Jesus my Lord; for whom I have suffered the loss of all 
 things, and count them but as dung that I may gain Christ, 
 and be found in Him ; not having my own righteousness of 9 
 the Law, but the righteousness of faith in Christ, the right- 
 ousness which God bestows on Faith ;6i that I may know 10 
 Him, and the power of His resurrection, and the fellowship 
 of His sufferings, sharing the likeness of His death; if by 11 
 any means I might attain to the resurrection from the dead. 
 
 Not that I have already won,62 or am already perfect; but 12 
 I press onward, if indeed I might lay hold on that for which 
 
 casualty of his journey, or per- 
 haps by over-fatigue. 
 
 ''^Literally, to write the 
 same things to you, St. Paul 
 must here refer either to some 
 previous Epistle to the Philip- 
 pians (now lost), or to his for- 
 mer conversations with them. 
 
 ^'^The Judaizers are here de- 
 scribed by three epithets : "the 
 dogs," because of their un- 
 cleanness (of which that ani- 
 mal was the type ; compare 2 
 Pet. ii. 22) ; "the evil work- 
 men" (not equivalent to "evil 
 workers"), for the same reason 
 that they are called "deceitful 
 workmen" in 2 Cor. xi. 13; 
 and "the concision," to dis- 
 tinguish them from the true 
 circumcision, the spiritual Is- 
 rael. 
 
 6sWe retain "God" here, with 
 the Textus Receptus, and a mi- 
 nority of MSS., because of the 
 analogy of Rois, i, 9 (see note 
 
 there). The true Christians 
 are here described by contrast 
 with the Judaizers, whose wor- 
 ship was the carnal worship of 
 the Temple, whose boasting was 
 in the law, and whose confi- 
 dence was in the circumcision 
 of their flesh. 
 
 s^Apparently alluding to Jer. 
 ix. 24, "He that boasteth let 
 him boast in the Lord," which 
 is quoted 1 Cor. i. 31 and 2 Cor. 
 X. 7. 
 
 «°Literally, because of the 
 supereminence of the knowledge 
 of Christ, i. e. because the 
 knoxoledge of Christ surpasses 
 all things else. 
 
 °^0f God (i. e. which He be- 
 stows) on condition of faith. 
 Compare Acts iii. 16. 
 
 62"Won," i. e. "the prize" (v. 
 14). Compare 1 Cor. ix. 24, 
 "So run that ye may win." It 
 is unfortunate that in A. V. 
 this is translated by the same, 
 
170 THE LIFE AND EPISTLES OF ST. PAUL, 
 iii. 
 
 13 Christ also laid hold on me.ss Brethren, I count not myself 
 to have laid hold thereon; but this one thing I do — forget- 
 ting that which is behind, and reaching64 forth to that which 
 
 14 is before, I press onward towards the mark, for the prize 
 of God's heavenly calling in Christ Jesus. 
 
 15 Let us all, then, who are ripens in understanding, be thus 
 minded ; and if in any thing you are otherwise minded, that 
 
 16 also shall be revealed to you by God [in due time]. Never- 
 theless, let us walk according to that which we have at- 
 tained.66 
 
 17 Brethren, be imitators of me with one consent, and mark 
 
 18 those who walk according to my example. For many walk, 
 of whom I told you often in times^T past, and now tell you 
 even weeping, that they are the enemieses of the cross of 
 
 19 Christ; whose end is destruction, whose God is their bel]y,69 
 and whose glory is in their shame; whose mind is set on 
 
 20 earthly things. For my^o life7i abides in heaven; from 
 
 verb attain, which is used for 
 another verb in the preceding 
 verse, so as to make it seem to 
 refer to that. 
 
 630ur Lord had "laid hold 
 on" Paul, in order to bring him 
 to the attainment of "the prize 
 of God's heavenly calling." 
 "Jesus" is omitted by the best 
 MSS. 
 
 **The image is that of the 
 runner in a foot-race, whose 
 body is bent forwards in the 
 direction towards which he 
 runs. 
 
 85The translation in A. V. 
 (here and in v. 12) by the 
 same word makes St. Paul seem 
 to contradict himself. "Per- 
 fect" is the antithesis of 
 "babe." Compare 1 Cor. xiv. 
 20. 
 
 ^^The precept is the same 
 given Rom. xiv. 5. The words 
 "think the same thing" are 
 omitted in the best MSS. 
 
 ^"Literally, T used to tell you. 
 
 ^For the construction, com- 
 pare 1 John ii. 25. The per- 
 sons meant were men who led 
 licentious lives (like the Co- 
 rinthian freethinkers), and 
 they are called "enemies of the 
 cros$" because the cross was 
 the symbol of mortification. 
 
 88Cf. Rom. xvi. 18. 
 
 ■^oQn St. Paul's use of "we" 
 see DOte on 1 Thess. i. 3. An 
 objection has been made to 
 
 translating it in the singular 
 in this passage, on the ground 
 that this seems to limit St. 
 Paul's expression of Christian 
 hope and faith to himself ; but 
 a very little consideration will 
 suffice to show the futility of 
 such an objection. Where St. 
 Paul speaks of his hopes and 
 faith as a Christian, his words 
 are necessarily applicable to 
 other Christians as well as to 
 himself. And, in fact, some of 
 the passages to which Chris- 
 tians in general have ever 
 turned with the most fervent 
 sympathy, and which they have 
 most undoubtingly appropri- 
 ated, are those very passages 
 where St. Paul uses the "singu- 
 lar:" as, for example, "for 
 me," Gal. ii. 20. 
 
 ^^This noun must not be 
 translated citizenship (as has 
 been proposed), which would 
 be a different word (cf. Acts 
 xxii. 28). The corresponding 
 verb means to perform the 
 functions of civil life, and is 
 used simply for to live; see 
 Acts xxiii. 1, and Phil. i. 27. 
 Hence the noun means the tenor 
 of life. It should be also ob- 
 served that the verb here means 
 more than simply "is," though 
 it is difficult here to express 
 the sbade of difference in Eng- 
 lish. 
 
EPISTLE TO THE PHILIPPIANS. 
 
 171 
 
 Euodia and 
 Syntyche must 
 be reconciled. 
 
 whence also I took for a Saviour, the Lord Jesus Christ; who 21 
 shall change my vile^s body into the likeness of His glorious 
 body ; according to the working whereby He is able even to 
 subdue all things unto Himself. Therefore, my brethren, iv. 1 
 dearly beloved and longed for, my joy and crown, so stand 
 fast in the Lord, my dearly beloved. 
 
 I exhort Euodia, and I exhort Syntyehe,73 2 
 to be of one mind in the Lord. Yea,' and I 3 
 beseech thee also, my true yokefellow,^* to 
 help them [to be reconciled] ; for they 
 strove earnestly in the work of the Glad-tidings with me, 
 together with Clemens^s and my other fellow-laborers, whose 
 names are in the Bookie of Life. 
 
 Eejoice in the Lord at all times. Again 4 
 Exhortation to will77 I say, rejoice. Let your forbearance 5 
 rejoice in^tHb- ]^q known to all men. The78 Lord is at hand, 
 love' a^'d^follow ^^^t no care trouble you, but in all things, by 6 
 goodness. prayer and supplication with thanksgiving, 
 
 let your requests be made known to God. 
 And the peace of God, which passeth all understanding, shall 7 
 keep79 your hearts and minds in Christ Jesus. Finally, breth- 8 
 ren, whatsoever is true, whatsoever is venerable, whatsoever 
 is just, whatsoever is pure, whatsoever is endearing, what- 
 soever is of good report, — if there be any virtue, and if there 
 be any praise, — be such your treasures.so That which you 9 
 
 "Literally, the body of my 
 hu7niliation. 
 
 "These were two women (the 
 pronoun is feminine in v. 3, 
 which is mistranslated in A. 
 V. ) who were at variance. 
 
 ^*We have no means of know- 
 ing who was the person thus 
 addressed. Apparently some 
 eminent Christian at Philippi, 
 to whom the Epistle was to be 
 presented in the first instance. 
 The old hypothesis (mentioned 
 by Chrysostom), that the word 
 is a proper name, is not with- 
 out plausibility ; "who are 
 Syzygus in name and in fact," 
 as a commentator says. 
 
 "We learn from Origen 
 (Comm. on John i. 29) that 
 this Clemens (commonly called 
 Clement) was the same who 
 was afterwards Bishop of 
 Rome, and who wrote the 
 Epistles to the Corinthians 
 which we have before referred 
 to. Eusebius quoted the fol- 
 
 lowing statement concerning 
 him from Irenaeus : "In the 
 third place after the Apostles 
 the episcopal oflBce was held by 
 Clemens, who also saw the 
 blessed Apostles, and lived with 
 them." — Hist. Eccl. v. 6. It 
 appears from the present pas- 
 sage that he had formerly la- 
 bored successfully at Philippi. 
 
 ''^Compare "Book of the liv- 
 ing," Ps. Ixix. 28 (LXX.), and 
 also Luke x. 20, and Heb. xii. 
 23. 
 
 "The verb is future. He re- 
 fers to iii, 1. 
 
 ''^They are exhorted to be 
 joyful under persecution, and 
 show gentleness to their perse- 
 cutors, because the Lord's 
 coming would soon deliver 
 them from all their afflictions. 
 Compare note on 1 Cor. xvi. 22. 
 
 ''^Literally, garrison. 
 
 ^''Literally, reckon these 
 things in account. Compare 1 
 Cor. xiii. 5. 
 
172 THE LIFE AND EPISTLES OF ST. PAUL, 
 iv. 
 
 were taught and learned, and which you heard and saw in 
 me, — be that your practice. So shall the God of peace be 
 with you. 
 
 10 I rejoiced in the Lord greatly when I Liberality of 
 found that now, after so long a time, your the Philippian 
 care for me had borne fruit again; si though Church. 
 
 your care indeed never failed, but you lacked opportunity. 
 
 11 Not that I speak as if I were in want; for 1^2 have learned, 
 
 12 in whatsoever state I am, to be content. I can bear either 
 abasement or abundance. In all things, and amongst all 
 men, I have been taught the secret,83 to be full or to be hun- 
 
 1 3 gry, to want or to abound. I can do all things in Hims* who 
 
 14 strengthens me. Nevertheless, you have done well, in con- 
 
 15 tributing to the help of my affliction. And you know your- 
 selves, Philippians, that, in the beginning of the Glad-tidings, 
 after I had left Macedonia,^^ no Church communicated with 
 
 16 me on account of giving and receiving, but you alone. For 
 even while I was [still] in Thessalonica,86 you sent once and 
 
 17 again to relieve my need. Not that I seek your gifts, but 
 I seek the fruit which accrues therefrom to your account. 
 
 18 But I have all which I require, and more than I require. I 
 am fully supplied, having received from Epaphroditus your 
 gifts, "an odor of sweetness, "^"^ an acceptable sacrifice well 
 
 19 pleasing to God. And your o'^ti needs^s shall be all supplied 
 by my God, in the fulness of His glorious riches in Christ 
 
 20 Jesus. Now to our God and Father be glory unto the ages 
 of ages. Amen. 
 
 21 Salute every saint in Christ Jesus. The „ , . . 
 brethren who are with me89 salute you. Salutations. 
 
 22 All the saints here salute you, especially those who be- 
 long to the house of Caesar.so 
 
 23 The grace of our Lord Jesus Christ be Autograph 
 with your spirits.9i benediction. 
 
 s^The literal meaning is to ants, such as Aristarchus, 
 
 put forth fresh shoots. Epaphras, Demas, Timotheus, 
 
 82this "I" is emphatic. &c. Cf. Gal. i. 2. 
 
 s^Literally, "I have been init- ^oThese members of the Im- 
 
 iated." perial household were probably 
 
 »*"Christ" is omitted in the slaves ; so the same expression 
 
 best MSS. For "strengthen," is used by Josephus {Ant. xviii. 
 
 cf. Rom. iv. 20, 5. 8). If St. Paul was at this 
 
 85Compare 2 Cor. xi. 9, and time confined in the neighbor- 
 
 p. 338. hood of the Praetorian quarters 
 
 *«See p. 284. attached to the palace, we can 
 
 8'^Gen. viii, 21 (LXX.). Com- more readily account for the 
 
 pare also Levit. i. 9, and Eph. conversion of some of those 
 
 V. 2. who lived in the buildings Im- 
 
 88The your is emphatic. mediately contiguous. 
 
 89This brethren with me, dis- »iThe majority of uncial 
 
 tinguished from all the saints MSS. read "spirit," and omit 
 
 in the next verse, seems to de- the "amen." 
 note St, Paul's special attend- 
 
THE FIKST EPISTLE TO TIMOTHEUS. 
 
 PAUL, an Apostle of Jesus Christ, by 
 command of God our Saviour and Christ 
 .Tesus2 our hope, To Timotheus my true son in3 faith. 
 
 Grace, mercy, and peace, from God our Father, and Christ 
 Jesus our Lord. 
 
 As I desired thee to remain in Ephesus,* 
 when I was setting out for Macedonia, that 
 thou mightest command certain persons not 
 to teach^ falsely, nor to regard fables and 
 endless^ genealogies, which furnish ground 
 for disputation rather than for the exercising 
 of the stewardship7 of God in faith. 
 
 Now the end of the commandment is love, proceeding from 
 a pure heart, and good conscience, and undissembled faith. 
 Which some have missed, and have turned aside to vain 
 babbling, desiring to be teachers of the Law,8 understanding 
 neither what they say nor whereof they affirm. But we know 
 that the Law is good if a man use it lawfully ; knowing this, 
 that the9 Law is not made for a^o righteous man, but for 
 the lawless and disobedient, for the impious and sinful, for 
 
 Salutation. 
 
 Timotheus Is 
 reminded of the 
 commission 
 given to him 
 to oppose the 
 false teachers. 
 
 2"Lord" is omitted in the 
 best MSS. 
 
 3Not "the faith" (A. V.), 
 which would require the defi- 
 nite article. 
 
 *This sentence is left incom- 
 plete. Probably St. Paul meant 
 to complete it by "so I still 
 desire thee," or something to 
 that effect ; but forgot to ex- 
 press this, as he continued to 
 dictate the subjects of his 
 charge to Timotheus. 
 
 °This Greek word occurs no- 
 where but in this Epistle. 
 
 «See Titus iii. 9. 
 
 '"Stewardship" (not "edify- 
 ing") is the reading of the 
 MSS. Compare 1 Cor. ix. 17. 
 It would seem from this ex- 
 pression that the false teachers 
 in Ephesus were among the 
 number of the presbyters, 
 which would agree with the 
 anticipation expresed in Acts 
 XX. 30. 
 
 ^We must observe that this 
 expression may be taken in two 
 ways ; either to denote Juda- 
 izers, who insisted on the per- 
 manent obligation of the Mosaic 
 Law (which seems to suit the 
 context best), or to denote Pla- 
 tonizing expounders of the 
 Law, like Philo, who professed 
 to teach the true and deep view 
 of the Law. To suppose (with 
 Baur) that a Gnostic like Mar- 
 cion, who rejected the Law al- 
 together, could be called "a 
 teacher of the Law," is (to say 
 the least of it) a very unnatr 
 ural hypothesis. 
 
 "The noun in the original is 
 without the article here, as 
 often when thus used. Com- 
 pare Rom. ii. 12, iii. 31, v. 13, 
 &c. 
 
 "Compare Gal. v. 18, "If ye 
 are led by the Spirit, ye are 
 not under the Law," and the 
 note on that passage. 
 
 173 
 
174 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 i. 
 
 10 the unholy and profane, for parricidesn and murderers, for 
 fornicators, sodomites, slave-dealers,i2 liars, perjurers, and 
 
 11 whatsoever else is contrary to sound doctrine. Such is the 
 glorious Glad-tidings of the blessed God, which was com- 
 mitted to my trust. 
 
 12 And I thank Him who has given me rj^^^ commis- 
 strength, Christ Jesus our Lord, that He ac- sion and call- 
 counted me faithful, and appointed me to ing of Paul. 
 
 13 minister unto His service, who was before a blasphemer and 
 persecutor, and doer of outrage; but I received mercy be- 
 
 14 cause I acted ignorantly, in unbelief. And the grace of our 
 Lord abounded beyond^s measure, with faith and love which 
 
 15 is in Christ Jesus. Faithful is the saying,i4 and worthy of 
 all acceptation, '* Christ Jesus came into the world to save 
 
 16 sinners;" of whom I am first. But for this cause I received 
 mercy, that in me first Jesus Christ might show forth all 
 His long-suffering, for a pattern of those who should here- 
 
 17 after believe on Him unto life everlasting. Now to the 
 King eternal,i5 immortal, invisible, the onlyic God, be honor 
 and glory unto the ages of ages. Amen. 
 
 18 This charge I commit unto thee, son Timo- 
 
 theus, according to the former propheciesi^ e^jo^ned \o 
 concerning thee; that in the strength there- fulfil his com- 
 
 19 of thou mayest fight the good fight, holding mission, 
 faith and a good conscience, which some have cast away, 
 
 20 and made shipwreck concerning the faith. • Among whom 
 are Hymenaeusis and Alexander, whom I delivered over unto 
 
 i^This word in English in- i^These are probably the same 
 
 eludes parricides and matri- mentioned in the second Epis- 
 
 cides, both of which are ex- tie (2 Tim. ii. 17, and iv. 14). 
 
 pressed in the original. Baur and De Wette argue that 
 
 "This is the literal transla- this passage is inconsistent 
 
 tion. with the hypothesis that 2 Tim. 
 
 "Compare Rom. v. 20, "the was written after 1 Tim. ; be- 
 
 gift of grace overflowed be- cause Hymenaeus (who in this 
 
 yond." place is described as excom- 
 
 "See note on iii. 16. municated and cut off from the 
 
 i^This seems the best inter- Church) appears in 2 Tim. as 
 
 pretation of "king of the ages ;" a false teacher still active in 
 
 compare Apoc. xi. 15. the Church. But there is noth- 
 
 i'^"Wise" is omitted in the ing at all inconsistent in this ; 
 
 best MSS. for example, the incestuous 
 
 "These prophecies were prob- man at Corinth, who had the 
 
 ably made at the time when very same sentence passed on 
 
 Timotheus was first called to him (1 Cor. v. 5), was re- 
 
 the service of Christ. Compare stored to the Church in a few 
 
 Acts xiii. 1, 2, when the will of months, on his repentance. De 
 
 God for the mission of Paul Wette also says, that, in 2 Tim. 
 
 and Barnabas was indicated by ii. 17, Hymenaeus appears to be 
 
 the Prophets of the Church of mentioned to Timotheus for the 
 
 Antioch. first time; but this (we think) 
 
FIRST EPISTLE TO TIMOTHEUS. 
 
 175 
 
 Directions for 
 public worship, 
 and the be- 
 havior of men 
 and women 
 thereat. 
 
 Satani9 that they might be taught by2o punishment not to 
 blaspheme. 
 
 I exhort, therefore, that, first of all,2i sup- ii. 
 plications, prayers, intercessions, and thanks- 
 givings be made for all men; for kings22 
 and all that are in authority, that we may 
 lead a quiet and peaceable life in all godli- 
 ness23 and gravity. For this is good and ac- 
 ceptable in the sight of God our Saviour, who wills that all 
 men should be saved, and should come to the knowledges* of 
 the truth. For [over all] there is butss one God, and one 
 mediator between God and men, the manse Christ Jesus, who 
 gave Himself a ransom for all men, to be testified in due 
 time. And of this testimony I was appointed herald and 
 apostle (I speak the truth in Christ, I lie not), a teacher of 
 the Gentiles, in faith and truth. I desire, then, that in every 
 place27 the men28 should offer up prayers, lifting up their 
 hands29 in holiness, putting away anger and disputation. 
 Likewise, also, that the women should comedo in seemly ap- 
 parel, and adorn themselves with modesty and self-re- 
 straint ;3i not in braided hair, or gold, or pearls, or costly 
 
 will not be the opinion of any 
 one who takes an unprejudiced 
 view of that passage. 
 
 i^On this expression, see the 
 note on 1 Cor. v. 5. 
 
 20The Greek verb has this 
 meaning. Cf. Luke xxiii. 16, 
 and 2 Cor. vi. 9. 
 
 ""First of all," namely, be- 
 fore the other prayers. This 
 explanation, which is Chyrsos- 
 tom's, seems preferable to that 
 adopted by De Wette, Huther, 
 and others, who take it to mean 
 "above all things." It is clear 
 from what follows (v. 8) that 
 St. Paul is speaking of public 
 prayer, which he here directs 
 to be commenced by interces- 
 sory prayer. 
 
 22Here we see a precept di- 
 rected against the seditious 
 temper which prevailed among 
 some of the early heretics. 
 Compare Jude 8, and 2 Pet. ii. 
 9, and Rom. xiii. 1. 
 
 23This term for Christian 
 piety is not used by St. Paul, 
 except in the Pastoral Epistles. 
 See note on Tit. i. 9. It is used 
 by St. Peter (2 Pet. i. 6) and 
 
 by Clemens Romanus in the 
 same sense. 
 
 2*For the meaning of this, 
 compare 2 Tim. lii. 7, and Rom. 
 x. 2, and 1 Cor. xiii. 12. 
 
 25This is the same sentiment 
 as Rom. iii. 29, 30. 
 
 =«The manhood of our Lord is 
 here insisted on, because there- 
 on rests His mediation. Com- 
 pare Heb. ii. 14, and iv. 15. 
 
 "Chrysostom thinks that 
 there is a contrast between 
 Christian worship, which could 
 be offered in every place, and 
 the Jewish sacrifices, which 
 could only be offered in the 
 Temple. 
 
 2SThe men, not the women, 
 were to officiate. 
 
 20This was the Jewish atti- 
 tude in prayer. Cf. Ps. Ixiii. 4. 
 
 soAfter women we must sup- 
 ply pray (as Chrysostom does), 
 or something equivalent {to 
 take part in the loorship, &c.), 
 from the preceding context. 
 
 3' It is a peculiarity of the 
 Pastoral Epistles to dwell very 
 frequently on this virtue of 
 self-restraint. 
 
176 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 11. 
 10 
 11 
 12 
 
 garments, but (as 'befits womeii professing godliness) with. 
 
 the ornament of good works. Let women learn in silence, 
 
 with entire submission. But I permit not a woman to teach^ 
 
 r.or to claim authority, over the man, but to keep silence. 
 13, 14 (For Adam was first formed, then Eve. And Adam was not 
 
 deceived; but the woman was deceived, and became a trans- 
 15 gressor.) But women will be savedss by the bearing of 
 
 children; if they continue in faith and love and holiness, 
 
 with self-restraint, 
 iii. 1 Faithful is the saying, ** If a man seelcs 
 
 the office of a Bishop,^^ he desires a good 
 
 2 worTc." A Bishop,34 then, must be free from 
 reproach, the husband^s of one wife, sober, 
 self -restrained, orderly, hospitable,36 skilled in teaching; 
 
 3 not given to wine or brawls,37 but gentle, peaceable, and 
 
 4 liberal; ruling his own household well, keeping his children 
 
 5 in subjection with all gravity — (but if a man knows not how 
 to rule his own household, how can he take charge of the 
 
 6 Church of God?) — not a novice, lest he be blinded with 
 
 7 pride, and fall into the condemnation of the Devil. More- 
 over, he ought to have a good reputation among those who 
 
 Directions for 
 the appoint- 
 ment of Pres- 
 byters. 
 
 ^^Ttie Greek liere cannot mean 
 "in child-bearing" (A. v.). The 
 Apostle's meaning is, that wom- 
 en are to be kept in the path 
 of safety, not by talcing upon 
 themselves the office of the man 
 (by taking a public part in the 
 assemblies of the Church, &c.), 
 but by the performance of the 
 peculiar functions which God 
 has assigned to their sex. 
 
 33It should not be forgotten 
 that the word enia-Kono^ is used 
 in the Pastoral Epistles as 
 synonymous with wpea-^urepos 
 See p. 378, and Tit. 1. 5, com- 
 pared with i. 7. 
 
 3*Rightly translated in A. V. 
 "a bishop," not "the bishop," 
 in spite of the article. See note 
 on Tit. i. 7. 
 
 35"Husband of one wife." 
 Compare iii. 12, v. 9, and Tit. 
 i. 6. Many different interpre- 
 tations have been given to this 
 precept. It has been supposed 
 (1) to prescribe marriage, (2) 
 to forbid polygamy, (3) to for- 
 bid second marriages. The 
 true interpretation seems to be 
 as follows : — In the corrupt fa- 
 cility of divorce allowed both 
 
 by the Greek and Roman law, 
 it was very common for man 
 and wife to separate, and marry 
 other parties, during the life 
 of one another. Thus a man 
 might have three or four liv- 
 ing wives ; or, rather, women 
 who had all successively been 
 his wives. An example of the 
 operation of a similiar code is 
 unhappily to be found in our 
 own colony of Mauritius : there 
 the French Revolutionary law 
 of divorce has been suffered by 
 the English government to re- 
 main unrepealed ; and it is not 
 uncommon to meet in society 
 three or four women who have 
 all been the wives of the same 
 man, and three or four men 
 who have all been the husbands 
 of the same woman. We be- 
 lieve it is this kind of success- 
 ive polygamy, rather than si- 
 multaneous polygamy, which is 
 here spoken of as disqualifying 
 for the Presbyterate. So Beza. 
 
 3'5"Hospitable." Compare Heb. 
 xiii. 2, and v. 10. 
 
 3"The allusion to "filthy lu- 
 cre" is omitted in the best 
 MSS. 
 
FIEST EPISTLE TO TIMOTHEUS. 
 
 177 
 
 Directions for 
 the appoint- 
 ment of Dea- 
 cons. 
 
 are without the Church; lest he fall into reproach, and into 
 a snare of the Devil.^s 
 
 Likewise, the Deacons must be men of 
 gravity, not double-tongued, not given to 
 much wine, not greedy of gain, holding the 
 mystery of the faith in a pure conscience. 
 And let these also be first tried, and after 
 trial be made Deacons, if they are found irreproachable. 
 Their wives,39 likewise, must be women of gravity, not 
 slanderers, sober and faithful in all things. Let the Deacons 
 be husbands of one wife, fitly ruling their children and their 
 own households. For those who hav» well performed the 
 office of a Deacon gain for themselves a good position,4o and 
 great boldness in the faith of Christ Jesus. 
 
 These things I write to thee, although I 
 Reason for hope to come to thee shortly; but in order 
 
 direction? To^ that (if I should be delayed) thou mayst 
 Timottieus. know how to conduct thyself in the house of 
 
 God (for such is the Church of the living 
 God) 41 as a pillar and main-stay of the truth. And, without 
 contradiction, great is the mystery of godliness — ' * God^^ was 
 
 10 
 
 11 
 12 
 
 13 
 
 14 
 15 
 
 15 
 
 16 
 
 '-''See note on 2 Tim. ii. 26. 
 
 39We agree with Huther in 
 thinking the Authorized Ver- 
 sion correct here, notwithstand- 
 ing the great authority of 
 Chrysostom in ancient, and De 
 Wette and others in modern 
 times, who interpret "wovien" 
 nere to mean "deaconesses." On 
 that view, the verse is most un- 
 naturally interpolated in the 
 midst of the discussion con- 
 cerning the Deacons. [This is 
 hardly so, if we view the Prim- 
 itive Diaconate as consisting of 
 two co-ordinate branches, a 
 diaconate of men and a diaco- 
 note of women. We observe, 
 too, that nothing is said above 
 of the duties of the wives of 
 the Bishops. Our three chief 
 modern commentators in Eng- 
 land, Alford, Ellicott, and 
 Wordsworth, interpret the verse 
 before us as it was interpreted 
 by Chrysostom and Jerome. — 
 H.] 
 
 ♦"This verse is introduced by 
 "for" as giving a reason for 
 the previous directions, viz. the 
 great importance of having 
 f}00d deacons ; such men, by 
 the fit performance of the oflBce, 
 
 gained a high position in the 
 community, and acquired (by 
 constant intercourse with dif- 
 ferent classes of men) a bold- 
 ness in maintaining their prin- 
 ciples, which was of great ad- 
 vantage to them afterwards, 
 and to the Church of which 
 they were subsequently to be- 
 come Presbyters. 
 
 *Hn this much-disputed pas- 
 sage, we adopt the interpreta- 
 tion given by Gregory of Nyssa. 
 So the passage was understood 
 (as Canon Stanley observes) 
 by the Church of Lyons (a. d. 
 177) ; for in their Epistles the 
 same expression is applied to 
 Attains the Martyr. So, also, 
 St. Paul speaks of the chief 
 Apostles at Jerusalem as "pil- 
 lars" (Gal. ii. 9) ; and so, in 
 Apoc. iii. 12, we find the Chris- 
 tian who is undaunted by perse- 
 cution described as "a pillar in 
 the Temple of God." The gram- 
 matical objection to Gregory's 
 view is untenable ; and a Greek 
 v.-riter of the 4th century may 
 be at least as good a judge on 
 this point as his modern oppo- 
 nents. 
 
 *-We retain the Received Text 
 
178 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 iv.l 
 
 False teachers 
 to be expelled; 
 their charac- 
 teristics, and 
 the mode of re- 
 sisting them. 
 
 manifested in the flesh, justified'^^ in the Spirit; beheld by 
 angels, preached among the Gentiles; believed on in the 
 world, received up i?i glory. "^'^ 
 
 Now the Spirit declares expressly, that in 
 after-times some will depart from the faith, 
 giving heed to seducing spirits, and teach- 
 ings of demons, speaking45 lies in hypocrisy, 
 having their conscience seared; hindering 
 marriage,*^ enjoining abstinence from 
 meats, which God created to be received with thanksgiving 
 by those who believe and have*^ knowledge of the truth. For 
 all things created by God are good, and nothing is to be re- 
 jected, if it be received with thanksgiving. For it is sancti- 
 fied by the Word of God^s and prayer. 
 
 In thus instructing the brethren, thou wilt be a good serv- 
 ant of Jesus Christ, nourishing thyself with the words of the 
 faith and good doctrine which thou hast followed. Reject 
 the fables of profane and doting teachers, but train thyself^^ 
 
 here, considering, that, when 
 the testimony of the MSS. is so 
 divided, we are justified in re- 
 taining the text most familiar 
 to English readers. 
 
 *H. e. justified against gain- 
 sayers, as being what He claim- 
 ed to be. 
 
 "There can be little doubt 
 that this is a quotation from 
 some Christian hymn or creed. 
 Such quotations in the Pastoral 
 Epistles (of which there are 
 five introduced by the same 
 expression, "faithful is the say- 
 ing") correspond with the hy- 
 pothesis that these Epistles 
 were among the last written by 
 St. Paul. 
 
 *5"Speaking lies" is most 
 naturally taken with "de- 
 mons ;" but St. Paul, while 
 grammatically speaking of the 
 demons, is really speaking of 
 the false teachers who acted 
 under their impulse. 
 
 "We observe a strong admix- 
 ture of the Jewish element (ex- 
 actly like that which prevailed, 
 as we have seen, in the Colos- 
 sian heresies) in the prohibi- 
 tion of particular kinds of food; 
 compare verse 4, and Col. ii. 16, 
 and Col. ii. 21, 22. This shows 
 the very early date of this Epis- 
 
 tle, and contradicts the hypothe- 
 sis of Baur as to its origin. At 
 the same time there is also an 
 Anti-Judaical element. 
 
 ^'^See note on 1 Tim. ii. 4. 
 
 **We have a specimen of 
 what is meant by this verse in 
 the following beautiful "Grace 
 before Meat," which was used 
 in the primitive Church : 
 "Blessed art Thou, O Lord, who 
 feedest me from my youth, 
 who givest food unto all flesh. 
 Fill our hearts with joy and 
 gladness, that always having 
 all sufficiency we may abound 
 unto every good work, in Christ 
 Jesus our Lord, through whom 
 be glory, honor, and might unto 
 Thee for ever. Amen." (Apos- 
 tolical Constitutions, vii. 49.) 
 The expression "Word of God" 
 probably implies that the 
 thanksgiving was commonly 
 made in some Scriptural words, 
 taken, for example, out of the 
 Psalms, as are several expres- 
 sions in the above Grace. 
 
 *^It seems, from a compari- 
 son of this with the following 
 verse, that the false teachers 
 laid great stress on a training 
 of the body by ascetic prac- 
 tices. For the metaphorical 
 language, borrowed from the 
 
FIRST EPISTLE TO TIMOTHEUS. 179 
 
 iv. 
 
 for the contests of godliness. For the training of the body S 
 is profitable for a little; but godliness is profitable for all 
 things, having promise of the present life and of the life to 
 come. Faithful is the saying, and worthy of all acceptation, 9 
 — "For to this end ice endure labor and reproach, because we 10 
 have set our hope on the living God, who is the saviour of 
 all^o mankind, specially of the faithful." 
 
 These things enjoin and teach; let no 11, 12 
 T'^^^Th °' ™^° despise thy youth,5i but make thyself a 
 
 pattern of the faithful, in word, in life, in 
 love,52 in faith, in purity. Until I come, apply thyself to 13 
 public53 reading, exhortation, and teaching. Neglect not the 14 
 gift that is in thee, which was given thee by prophecys* with 
 the laying-on of the hands of the Presbytery. Let these things 15 
 be thy care ; give thyself wholly to them ; that thy improve- 
 ment may be manifest to all men. Give heed to thyself and 16 
 to thy teaching; continue steadfast therein. ^5 For in so 
 doing thou shalt save both thyself and thy hearers. 
 
 Rebuke not an aged^s man, but exhort him as thou wouldst v. 1 
 a father; treat young men as brothers; the aged women as 2 
 mothers; the young as sisters, in all purity. 
 
 Pay due regards? to the widows who are 3 
 J^idows^ar^e^to friendless in their widowhood. But if any 4 
 
 ppo e . ^i,jow has children or grandchildren, let 
 them learn to show their godliness first»8 towards their own 
 household, and to requite their parents; for this is accept- 
 able^s in the sight of God. The widow who is friendless and 5 
 desolate in her widowhood sets her hope on God, and con- 
 contests of the Palaestra, com- '^^Compare with this passage 
 pare 1 Cor. ix. 27. 1 Tim. i. 18, and the note. 
 
 ^The prominence given to ^^This in them is very per- 
 
 this truth of the universality of plexing ; but it may most nat- 
 salvation in this Epistle (com- urally be referred to the pre- 
 pare ii. 4) seems to imply that ceding these things. 
 it was denied by the Ephesian ^''Cijj.ysos^om jja,s remarked 
 
 false teachers. So the Gnostics that we must not take "elder" 
 considered salvation as belong- here in its official sense ; com- 
 ing only to the enlightened few, pare the following "elder wom- 
 who, in their system, consti- en." 
 
 tuted a kind of spiritual aris- BT-rhe ividows were from the 
 
 tocracy. first supported out of the funds 
 
 "Compare 2 Tim. ii. 22. of the Church. See Acts vi. 1. 
 
 K^The words "in spirit" are ^^First : i. e. before they pre- 
 
 omitted in the best MSS. tend to make professions of 
 
 ^This does not mean reading godliness in other matters, let 
 in the sense of study, but read- them show its fruits towards 
 ing aloud to others; the books their own kindred, 
 so read were (at this period) ^The best MSS. omit "good 
 
 probably those of the Old Tes- and." 
 tament, and perhaps the earlier 
 gospels. 
 
180 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 10 
 
 n 
 
 12 
 13 
 
 tinues in supplications and prayers night and day; but she 
 who lives in wantonness is dead while she lives; and hereof 
 do thou admonish them, that they may be irreproachable. 
 But if any man provide not for his own,6o and especially 
 for his kindred, he has denied the faith, and is worse than 
 an unbeliever. 
 
 A widow, to be placed upon the^i list, Qualifications 
 must be not less than sixty years of age, of widows on 
 having been the wife of one husband; 62 she ^^® ^*^*-' 
 must be well reported of for good deeds, as one who has 
 brought up children, received strangers with hospitality, 
 washed the feet of the saints, relieved the distressed, and 
 diligently followed every good work. But younger widows 
 reject; for when they have become wanton against Christ, 
 they desire to marry; and thereby incur condemnation, be- 
 cause they have broken their formercs promise Moreover, 
 they learns* to be idle, wandering about from house to 
 
 ^^His own would include his 
 slaves and dependants. So 
 Cyprian requires the Christian 
 masters to tend their sick 
 slaves in a pestilence. 
 
 ^It is a disputed point what 
 Ust is referred to in this word ; 
 whether (1) it means the list 
 of widows to he supported out 
 of the charitable fund, or (2) 
 the list of deaconesses (for 
 which office the age of sixty 
 seems too old), or (3) the body 
 of church-widows mentioned by 
 Tertullian and by other writers, 
 as a kind of female Presbyters, 
 having a distinct ecclesiastical 
 position and duties. The point 
 is discussed by De Wette, Huth- 
 er, and Wiesinger. We are dis- 
 posed to take a middle course 
 between the first and third hy- 
 pothesis ; by supposing, viz., 
 that the list here mentioned was 
 that of all the widows who were 
 officially recognized as support- 
 ed by the Church ; but was not 
 confined to such persons, but 
 included also richer widows, 
 who were willing to devote 
 themselves to the offices assign- 
 ed to the pauper widows. It 
 has been argued that we cannot 
 suppose that needy widows who 
 did not satisfy the conditions 
 of verse 9 would be excluded 
 from the benefit of the fund ; 
 nor need we suppose this ; but 
 since all could scarcely be sup- 
 
 ported, certain conditions were 
 prescribed, which must be sat- 
 isfied before any one could be 
 considered oflBcially entitled to 
 a place on the list. From the 
 class of widows thus formed, 
 the subsequent "body of wid- 
 ows" would naturally result. 
 There is not the slightest 
 ground for supposing that wid- 
 oivs here means virgins, as 
 Baur has imagined. His opin- 
 ion is well refuted by Wies- 
 inger and De Wette. 
 
 ^^For the meaning of this, see 
 note on iii. 2. 
 
 ^The phrase means to break 
 a promise, and is so explained 
 by Chrysostom, and by Augus- 
 tine. Hence we see that, when 
 a widow has received into the 
 number of church-xcidows, a 
 promise was required from her 
 (or virtually understood) that 
 she would devote herself for 
 life to the employments which 
 these widows undertook ; viz. 
 the education of orphans, and 
 superintendence of the younger 
 women. There is no trace here 
 of the subsequent ascetic dis- 
 approbation of second mar- 
 riages, as is evident from verse 
 14, where the younger widows 
 are expressly desired to marry 
 again. This also confirms our 
 view of the "wife of one hus- 
 band." See note on iii. 2. 
 
 ^The construction is pecul- 
 
FIRST EPISTLE TO TIMOTHEUS. 181 
 
 V. 
 
 house; aud not only idle, but tattlers also and busy-bodies, 
 speaking things which ought not to be spoken. I wish there- 14 
 fore that younger widows should marry, bear children, rule 
 their households, and give no occasion to the adversary for 
 reproach. For already some of them have gone astray after 15 
 Satan. 
 
 If there are widows dependent on any believer (whether 16 
 man or woman), let those on whom they depend relieve them, 
 and let not the Church be burdened with them ; that it may 
 relieve the widows who are destitute. 
 
 Let the Presbyters who perform their 17 
 thTpJSbyte r°' °^^^^ ^^^^ ^® counted worthy of a twofold 
 honor,65 especially those^s who labor in 
 speaking and teaching. For the Scriptures saith, * * Thou 18 
 Shalt not muzzle the ox that treadeth OMt the corn;''^"^ and, 
 * ' The laborer is worthy of his hire. ' '68 
 
 Against a Presbyter receive no accusation except on the 19 
 testimony's of two or three witnesses. Rebuke the offenders in 20 
 presence of all, that others also may fear. I adjure thee, 21 
 before God and^o Christ Jesus and the chosen^i angels, that 
 thou observe these things without prejudice against any man, 
 and do nothing out of partiality, 
 _. ,. . Lay hands hastily on no man, nor make 22 
 
 r na on. thyself 72 a partaker in the sins committed by 
 
 another. Keep thyself pure. 
 
 Particular Drink no longer water only, but use a little 23 
 
 and general wine for the sake of thy stomach, and thy 
 
 cautions. frequent maladies. 
 
 iar, but not unexampled in words are quoted in a reverse 
 
 classical Greek. order). The LXX. agrees with 
 
 ^Honor here seems (from the 1 Cor. ix. 9. 
 
 next verse) to imply the notion ^^Luke x. 7. 
 
 of reward. Compare the verb «>This rule is founded on the 
 
 honor in verse 3 above. Upon Mosiac jurisprudence, Deut. 
 
 a misinterpretation of this verse xix. 5, and appealed to by St. 
 
 was founded the disgusting Paul, 2 Cor. xiii. 1. 
 
 practice, which prevailed in the ''^Lord is omitted by the best 
 
 third century, of setting a dou- MSS. 
 
 ble portion of meat before the "By the chosen angels are 
 
 Presbyters, in the feasts of love. probably meant those especially 
 
 ««We find, from this passage, selected by God as His mes- 
 
 that there were some presbyters sengers to the human race, such 
 
 who were not teachers, i. e. who as Gabriel. 
 
 did not perform the office of "The meaning of the latter 
 
 public instruction in the con- part of this verse is, that Tim- 
 
 gregation. This is another otheus, if he ordained unfit 
 
 strong proof of the early date person (e. g. friends or rela- 
 
 of the Epistle. tions) out of partiality, would 
 
 ^This quotation (Deut. xxv. thereby make himself a partici- 
 
 4) is applied to the same pur- pator in their sins, 
 pose, 1 Cor. ix. 9 (where the 
 
182 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 V. 
 
 214 [In thy decisions remember that] the sins of some men 
 are manifest beforehand, and lead the way to their con- 
 denmnation; but the sins of others are not seen till after- 
 
 25 wards. Likewise, also, the good deeds of some men are con- 
 spicuous; and those which they conceal cannot be kept 
 hidden. 
 
 i. 1 Let those who are under the yoke as bonds- 
 men esteem their masters worthy of all ^^^^gg^ °' 
 honor, lest reproach be brought upon the 
 
 2 name of God and His doctrine. And let those whose masters 
 are believers not despise them because they are brethren, but 
 serve them with the more subjection, because they who 
 claim73 the benefit are believing and beloved. Thus teach 
 thou, and exhort. 
 
 3 If any man teach f alsely,^* and consent p^jg^ teachers 
 not to the sound words of our Lord Jesus rebuked ; their 
 
 4 Christ, and to the godly doctrine, he is covetousness. 
 blinded with pride, and understands nothing, but is filled 
 with a sickly75 appetite for disputations and contentions 
 
 5 about words, whence arise envy, strife, reproaches, evil sus- 
 picions, violent collisions^s of men whose mind is corrupted, 
 and who are destitute of the truth; who think that godli- 
 
 6 ness77 is a gainful trade.^s But godliness with contentment 
 
 7 is truly gainful ; for we brought nothing into the world, and 
 
 "The A. V, is inconsistent liberty for the slave, destined 
 
 with the presence of the Greek to ripen in due time. It would 
 
 definite article. The verb here scarcely have been necessary to 
 
 used has the sense of claim in say this, but that a teacher of 
 
 classical Greek, though not divinity has lately published li 
 
 elsewhere in the N. T. statement that "St. Paul's epis- 
 
 "The section from verses 9 ties condemn attempts to abol- 
 
 to 10 is a general warning ish slavery, as the work of men 
 
 against the false teachers, as 'proud, knowing nothing' (1 
 
 is evident from the whole con- Tim. vi. 2-4)." See Rational 
 
 text. It is a mistake to refer Godliness: by R. Williams, 
 
 the "false teaching" to some D.D. 
 
 (imaginary) teachers who are ''^Sickly is the antithesis to 
 supposed by some to have sound above. Similar phrase- 
 preached the abolition of slav- ology is found in Plato, 
 ery. There is no evidence or '^^The original meaning of the 
 probability whatever that such uncompounded word (taking 
 teachers existed; although it the reading of the best MSS.) 
 was natural that some of the is friction. 
 
 Christian slaves themselves "The A. V. here reverses the 
 
 should have been tempted to true order, and violates the law 
 
 "despise" their believing mas- of the article, 
 
 ters, with whom they were now "The words "From such 
 
 united by so holy a bond of withdraw thyself" are not 
 
 brotherhood ; a, bond which found here in the best MSS. 
 contained in itself the seeds of 
 
FIRST EPISTLE TO TIMOTHEUS. 183 
 
 vi. 
 it is certain we can carry nothing out; but having food and 8 
 shelter, let us be therewith content. They who seek for riches 9 
 fall into temptations and snares and many foolish and hurt- 
 ful desires, which drown men in ruin and destruction. For 10 
 the love of money is the root of all evils ; and some, coveting 
 it, have been led astray from the faith, and pierced them- 
 selves through with many sorrows. 
 
 But thou, O man of God, flee these things; 11 
 Exhortations ^^^^ follow after righteousness, godliness, 
 
 faith, love, steadf astness,79 meekness. Fight 12 
 the good fightso of faith, lay hold on eternal life, to which 
 thousi wast called, and didst confess the good^s confession 
 before many witnesses. I charge thee in the pr^ence of 13 
 God who gives life to all things, and Christ Jesus who bore 
 testimony under Pontius Pilate^s to the good confession, 
 that thou keep that which thou art commanded, spotlessly 14 
 and irreproachably, until the appearing of our Lord Jesus 
 Christ; which shall in due time be made manifest by the 15 
 blessed and onlys* Potentate, the King of kings, and Lord of 
 lords; who only hath immortality, dwelling in light unap- 16 
 proachable; whom no man hath seen, nor can see; to whom 
 be honor and power everlasting. Amen. 
 
 Charge those who are rich in this present 17 
 ?ich ^^ °^ ^^^ world, not to be high-minded, nor to trust 
 
 in uncertain riches, but inss God, who pro- 
 vides all things richly for our use. Charge them to practise 18 
 benevolence, to be rich in good works, to be bountiful and 
 generous, storing up for themselves a good foundation for 19 
 the time to come, that they may lay hold on eternalss life. 
 Timotheus . ^ Timotheus, guard87 the treasure which 20 
 
 again reminded is committed to thy trust, and avoid the 
 
 T^The meaning Is, steadfast "testify" with the accusative, 
 
 endurance under persecution. compare John iii, 32 "What he 
 
 ^''Here we have another of hath seen, that he testifieth." 
 
 those metaphors from the Greek Our Lord testified before Pon- 
 
 games, so frequent with St. tius Pilate that He was the 
 
 Paul. See 2 Tim. iv. 7. Messiah. 
 
 *i"Also" is omitted by the ^Only. This seems to allude 
 
 best MSS. to the same polytheistic notions 
 
 ^^"The (not a) good confes- of incipient Gnosticism which 
 
 sion" means the confession of are opposed in Col. i. 16. 
 
 faith in Jesus as the Christ. ^^"Living" is omitted by the 
 
 (Compare Rom. x. 10.) Timo- best MSS. 
 
 theus had probably been a con- *^The majority of MSS. read 
 
 fessor of Christ in persecution, the true life, which is equiva- 
 
 either at Rome or elsewhere ; lent to the Received Text. 
 
 or it is possible that the allu- s'The treasure here mention- 
 
 sion here may be to his bap- ed is probably the pastoral 
 
 tism. office of superintending the 
 
 ^For this use of "witness" or Church of Ephesus, which was 
 
184 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 profane babblings and antithesesss of the 
 21 falsely-named ''Knowledge; "89 which some 
 professing, have erred concerning the faith. 
 Grace be with thee.ao 
 
 of his com- 
 mission. 
 Concluding 
 benediction. 
 
 committed by St. Paul to Tim- 
 otheus. Cf. 2 Tim. i. 14. 
 
 ***"Antithesis." There is not 
 the slightest ground (as even 
 De Wette allows) for suppos- 
 ing, with Baur, that this ex- 
 pression is to be understood of 
 the contrarice oppositiones (or 
 contrasts between Law and 
 Gospel) of Marcion. If there 
 be an illusion to any Gnostic 
 doctrines at all, it is more prob- 
 able that it is to the dualistic 
 opposition between the prin- 
 ciples of good and evil in the 
 world, which was an Oriental 
 element in the philosophy of 
 some of the early Gnostics. 
 But the most natural interpre- 
 tation (considering the junc- 
 tion with "babblings" and the 
 "contentions about words" 
 ascribed to the heretics above, 
 vi. 4) is to suppose that St. 
 Paul here speaks, not of the 
 
 doctrines, but of the dialectical 
 and rhetorical arts of the false 
 teachers. 
 
 '^^From this passage we see 
 that the heretics here opposed 
 by St. Paul laid claim to a pe- 
 culiar philosophy, or "Gnosis." 
 Thus they were Gnostics, at all 
 events in name; how far their 
 doctrines agreed with those of 
 later Gnostics is a further 
 question. We have before seen 
 that there were those at Cor- 
 inth (1 Cor. viii. 1, 10, 11) 
 who were blamed by St. Paul 
 for claiming a high degree of 
 "Gnosis ;" and we have seen 
 him condemn the "philosophy" 
 of the heretics at Colossae (Col. 
 ii. 8), who appear to bear the 
 closest resemblance to those 
 condemned in the Pastoral 
 Epistles. 
 
 *»"Amen" is not found in the 
 best MSS. 
 
THE EPISTLE TO TITUS. 
 
 Salutation. PAUL, a bondsman of God, and an Apos- 
 
 tle of Jesus Christ, — sent forth2 to bring 
 God's chosen to faith, and to thes knowledge of the truth 
 which is according to godliness,-* with hope of eternal life, 
 which God, who cannot lie, promised before eternal times^ 
 (but He made known His word in due season, in the message^ 
 committed to my trust by the command of God our Saviour), 
 — To Titus, my true son in our common faith. 
 
 Grace and peace7 from God our Father, and the Lord Jesus 
 Christ our Saviour. 
 
 This was the [very] causes why I left thee 
 in Crete, that thou mightest furthers cor- 
 rect what is deficient, and appoint Presbyters 
 in every city, as I gave thee commission. No 
 man must be appointed a Presbyter, but he 
 who is without reproach, the husband of one 
 wife,io having believing children who are not 
 accused of riotous living, nor disobedient; 
 for all Bishop must be free from reproach, as being a stew- 
 ard of God; not self-willed, not easily provoked, not a lover 
 of wine, not given to brawls, not greedy of gain; but hos- 
 
 Commission of 
 Titus to regu- 
 late the Cretan 
 Churches. 
 
 Qualifications 
 of Presbyters. 
 
 ^The original here is per- 
 plexing, but seems to admit of 
 no other sense than this, an 
 apostle sent )orth on an errand 
 of faith. Compare 2 Tim. 1. 1, 
 "an apostle sent forth to pro- 
 claim the promise of life." The 
 Involved and parenthetical 
 style of this salutation reminds 
 us of that to the Romans, and 
 is a strong evidence of the 
 genuineness of this Epistle. 
 
 ^See note on 1 Tim. ii. 4. 
 
 *GodHness. See note on 1 
 Tim. ii. 2. 
 
 ^Before eternal times ; mean- 
 ing, probably, in the old dispen- 
 sation: cf. Rom. xvi. 25, and 
 note on 2 Tim. i. 9. 
 
 ^Literally, proclamaton. 
 
 ^The best MSS. omit mercy 
 here. 
 
 ^This commencement seems 
 to indicate (as we have above 
 remarked) that, in exercising 
 the commission given to him by 
 St. Paul for reforming the 
 
 Cretan Church, Titus had been 
 resisted. 
 
 »Not simply "set in order" 
 (as in A. V.), but "set in order 
 farther." 
 
 I'This part of the Presby- 
 ter's qualifications has been 
 very variously interpreted. See 
 note on 1 Tim. iii. 2. 
 
 "Rightly translated in A. V. 
 "a" (not the) "bishop," be- 
 cause the article is only used 
 generically. So, in English, 
 "the reformer must be pa- 
 tient:" equivalent to "a re- 
 former," &c. We see here a 
 proof of the early date of this 
 Epistle in the synonymous use 
 
 of eTTio-KOWos and n-petr/Swrepos; 
 
 the latter word designating the 
 rank, the former the duties, of 
 the Presbyter. The best trans- 
 lation here would be the term 
 overseer, which is employed in 
 the A. V. as a translation of 
 eTTto-Korros, ' Acts XX. 28 ; but 
 unfortunately, the term has as- 
 
 185 
 
186 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 10 
 
 11 
 
 12 
 
 pitable toi2 strangers, a lover of good men, self-restrained,2 
 just, holy, continent; holding fast the words which are 
 faithful to our teaching, that he may be able both to ex- 
 hort others in the sound doctrine, and to rebuke the gain- 
 saj'ers. 
 
 For there are many disobedient babblers -pj^^^g ^^^g^ 
 and deceivers, specially they of the Circum- pose the false 
 cision, whose mouths need^* bit and bridle; teachers, 
 for they subvert whole houses, by teaching evil, for the love 
 of shameful gain. It was said by one of themselves, a 
 prophetic of their own, — 
 
 "Always liars and beasts are the Cretans, and inwardly sluggish. 
 
 13 This testimony is true. Wherefore rebukeis them sharply, 
 
 14 that they may be sound in faith, and may no more give heed 
 to Jewish fables,! 7 and preceptsis of men who turn away from 
 
 15 the truth. To the pure all things are pure;i9 but to the 
 polluted and unbelieving nothing is pure, but both their 
 
 16 understanding and their conscience is polluted. They pro- 
 
 sociations in modern English 
 which do not permit of its be- 
 ing thus used here. Compare 
 with this passage 1 Tim. iii. 2. 
 
 i2Cf. 3 John 5, 6. In the 
 early Church, Christians trav- 
 elling from one place to an- 
 other were received and for- 
 warded on their journey by 
 their brethren ; this is the 
 "hospitality" so often com- 
 mended in the N. T. 
 
 i*The word literally denotes 
 to put a bit and bridle upon a 
 horse. 
 
 i^Epimenides of Crete, a poet 
 who lived in the 6th century 
 B. c, is the author quoted. His 
 verses were reckoned oracular, 
 whence the title "prophet." So 
 by Plato he is called "a divine- 
 ly-inspired man," and by Plu- 
 tarch "a man dear to the gods." 
 
 ^^Rebuke : this seems to refer 
 to the same word in v. 9. 
 
 ^''Fables. See note on 1 Tim. 
 iv. 7. 
 
 i^These precepts were prob- 
 ably those mentioned 1 Tim. iv. 
 3, and Col ii. 16-22. The "Jew- 
 ish" element appears distinctly 
 in the Colossian heretics ("Sab- 
 
 baths," Col. ii. 16), although it 
 is not seen in the Epistles to 
 Timothy. Comp. iii. 9. 
 
 "It would seem from this 
 that the heretics attacked 
 taught their followers to ab- 
 stain from certain acts, or cer- 
 tain kinds of food, as being 
 impure. We must not, how- 
 ever, conclude from this that 
 they were Ascetics. Supersti- 
 tious abstinence from certain 
 material acts is quite compati- 
 ble with gro^s impurity of 
 teaching and of practice, as we 
 see in the case of Hindoo de- 
 votees, and in those impure 
 votaries of Cybele and of Isis 
 mentioned so often in Juvenal 
 and other writers of the same 
 date. The early Gnostics, here 
 attacked, belonged apparently 
 to that class who borrowed 
 their theosophy from Jewish 
 sources ; and the precepts of 
 abstinence which they imposed 
 may probably have been de- 
 rived from the Mosiac law. 
 Their immorality is plainly in- 
 dicated by the following words. 
 
EPISTLE TO TITUS. 187 
 
 L 
 fess to know God, but by their works they deny Him, being 
 abominable and disobedient, and worthlessso for any good 
 work. 
 
 But do thou speak conformably to the sound ii. 1 
 Titufhow he <ioctrine. Exhort the aged men to be sober, 2 
 is to instruct grave, self-restrained, sound in faith, in love, 
 those of dif- in steadfastness. Exhort the aged women, 3 
 an'd sex^e^!^ likewise, to let their deportment testify of 
 
 holiness, not to be slanderers, not to be en- 
 slaved by drunkenness, but to give good instruction; that 4 
 they may teach discretion to the younger women, leading 
 them to be loving wives and loving mothers, self -restrained, 5 
 chaste, keepers at home, amiable and obedient to their hus- 
 bands, lest reproach be brought upon the Word of God. In 6 
 like manner, do thou exhort the young men to self-restraint. 
 „. And show thyself in all things a pattern of 7 
 
 duct.°^° ^°°" ^00*^ ^OTks ; manifesting in thy teaching 
 
 uncorruptness, gravity,2i soundness of doc- 8 
 trine not to be condemned, that our adversaries may be 
 shamed, having no evil to say against us.22 
 slave?. ° Exhort bondsmen to obey their masters, and 9 
 
 to strive to please them in all things, without 
 gainsaying; not purloining, but showing all good fidelity, 10 
 that they may adorn the doctrine of God our Saviour in all 
 
 things. For the grace of God has been made 11 
 tiverof ™°' manifest, bringing salvation to all23 man- 
 Christianity, kind; teaching us to deny ungodliness and 12 
 
 earthly lusts, and to live temperately, justly, 
 and godly in this present world; looking for that blessed 13 
 hope,24 the appearing of the glory of the great God, and ourss 
 Saviour Jesus Christ; who gave Himself for us, that He 14 
 might redeem us from all iniquity, and purify us unto Him- 
 self, as a " peculiar people, ' '26 zealous of good works. These 15 
 things speak, and exhort and rebuke with all authority. Let 
 no man despise thee. 
 
 20Literally, unable to stand ted by some of the best MSS 
 the test; i e. when tested by 24Compare the same expecta- 
 
 the call of duty, they fail. tion expressed Rom. viii 18-25 
 
 2iThe best MSS. omit the 25The A. V. here is probably 
 
 word translated "sincerity" in correct, notwithstanding the 
 
 iJtt . * ^ , .t- .. omission of the article before 
 
 ^Ws (not you) is the readmg "Saviour." We must not be 
 
 of the best MSS. guided entirely by the rules of 
 
 '''This statement seems in- classical Greek in this matter 
 
 tended to contradict the Gnostic Comp. 2 Thess, 1. 12. 
 notion that salvation was ^e-r^jig expression is borrow- 
 
 glven to the enlightened alone. ed from the Old Testament 
 
 It should be observed that the Deut. vii. 6, Deut. xiv 2 and 
 
 definite article of T. R. Is omit- others places. (LXX ) ' 
 
188 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 ui. 
 1 
 
 10 
 11 
 
 Duty towards 
 Government 
 and towards 
 unbelievers 
 generally. 
 
 K«mind27 them to render submission to 
 magistrates and authorities, to obey the 
 Government, to be ready for every good 
 work, to speak evil of no man, to avoid 
 strife, to act with forebearance, and to show 
 all meekness to all men. For we ourselves also were for- 
 merly without understanding, disobedient and led astray, 
 enslaved to all kinds of lusts and pleasures, living in malice 
 and in envy, hateful and hating one another. But when God 
 our Saviour made manifest His kindness and love of men. 
 He saved us, not through the works of righteousness which 
 we had done, but according to His own mercy, by the 
 laver28 of regeneration, and the renewing of the Holy Spirit, 
 which He richly poured forth upon us, by Jesus Christ our 
 Saviour; that, being justified by His grace, we might be- 
 come heirs, through29 hope, of life eternal. 
 Faithful is the saying,3o and these things I 
 desire thee to affirm, ''Let tJiem that have 
 Relieved in God he careful to practise good res'isT'the^alse 
 worTcs." These things are good and profit- teachers. 
 able to men: but avoid foolish disputa- 
 tions,3i and genealogies,32 and strifes and contentions con- 
 cerning the33 Law, for they are profitless and vain. A sec- 
 tarian,34 after two admonitions, reject, knowing that such 
 a man is perverted, and by his sins is self -condemned. 
 
 Titus must en- 
 force good 
 works, and 
 
 27St. Paul himself had no 
 doubt insisted the duty of obe- 
 dience to the civil magistrate 
 when he was in Crete. The 
 Jews throughout the Empire 
 were much disposed to insub- 
 ordination at this period, 
 
 28The word does not mean 
 *' washing" (A. V.), but laver; 
 i. e. a vessel in which washing 
 takes place. 
 
 '^Through hope is explained 
 by Rom. viii. 24, 25. 
 
 30The "saying" referred to is 
 supposed by some interpreters 
 to be the statement which pre- 
 cedes (from 3 to 7). These 
 writers maintain that it is un- 
 grammatical to refer "Faithful 
 is the saying" to the following, 
 as is done in A. V. But this 
 objection is avoided by taking 
 "that" as a part of the quota- 
 tion. The usage is similar in 
 Eph. v. 33. 
 
 ^disputations : see 1 Tim. 
 vi. 4, and 2 Tim. ii. 23. 
 
 32See 1 Tim. i. 4. 
 
 33Compare precepts (i. 14), 
 and teachers of the Law. 1 
 Tim. i. 7. 
 
 ^Sectarian. We have seen 
 that the world from which our 
 term "heresy" comes is used by 
 St. Paul, in his earlier writ- 
 ings, simply for a religious 
 sect, sometimes (as Acts xxvi. 
 5) without disapprobation, 
 sometimes (as 1 Cor. xi. 19) in 
 a bad sense ; here we find its 
 derivative (which occurs here 
 and nowhere else in the N. T.) 
 already assuming a bad sense, 
 akin to that which it after- 
 wards bore. It should be also 
 observed that these early here- 
 tics united moral depravity 
 with erroneous teaching ; their 
 works bore witness against 
 their doctrine ; and this ex- 
 plains the subsequent "by his 
 sins he Is self-condemned." 
 
EPISTLE TO TITUS. 189 
 
 iii. 
 Special direc- When I send Artemas or Tychicusss to 12 
 
 tions for Titus' thee, endeavor to come to me to Nicopolis; 
 Journey to for there I have determined to winter. For- 13 
 
 Nicopolis. ward Zenas the lawyer and Apollos on their 
 
 journey zealously, that they may want for nothing. And 14 
 let our people also37 learn to practise good works, minister- 
 ing to the necessities of others, that they may not be un- 
 fruitful. 
 
 Salutations. -^^^ *^^^ ^^® ^^^^ ^^ salute thee. Salute 15 
 
 Concluding those who love us in faith, 
 
 benediction. Grace be with you all.ss 
 
 ^Ct. Col, iv. 7. and Apollos with all that they 
 
 "i. e. the Cretan Christians needed, 
 were to aid in furnishing Zenas ^^The "Amen" is omitted in 
 
 the best MSS. 
 
SECOND EPISTLE TO TIMOTHEUS. 
 
 PAUL, an Apostle of Jesus Christ by the 
 will of God,— sent forths to proclaim the Salutation, 
 promise of the life which is in Christ Jesus, — To TiMO- 
 
 THEUS MY BELOVED SON. 
 
 Grace, mercy, and peace from God our Father, and Christ 
 Jesus our Lord. 
 
 I thank God (whom I worship, as3 did my 
 forefathers, with a pure conscience) when- 
 ever* I make mention of thee, as I do continu- 
 ally in my prayers night and day. And I long 
 to see thee, remembering thy [parting] tears, 
 that I may be filled with joy. For I have 
 beens reminded of thy undissembled faith, 
 which dwelt first in thy grandmother Lois, and thy mother 
 Eunice, and (I am persuaded) dwells in thee also. Where- 
 fore I call thee to remembrance, that thou mayest stir up 
 the gift of God, which is in thee by the laying-on of myo 
 hands. For God gave us not a spirit of cowardice, but a 
 
 Timotheus is 
 reminded of his 
 past history, 
 and exhorted 
 to perseverance 
 and courage 
 by the hope of 
 immortality. 
 
 2"An Apostle according to 
 the promise of life." See note 
 on Tit. i. 1. 
 
 ^Some interpreters have found 
 a difficulty here, as though it 
 were inconsistent with St. 
 Paul's bitter repentance for the 
 sins he had committed in the 
 time of his Judaism. (Cf. 1 
 Tim. i. 13.) But there is no 
 inconsistency. All that is said 
 here is, that the worship of 
 God was handed down to St. 
 Paul from his forefathers, or, 
 in other words, that his reli- 
 gion was hereditary. This is 
 exactly the view taken of the 
 religion of all converted Jews 
 in Rom. xi. 23, 24, 28. Com- 
 pare also "the God of my fa- 
 thers" (Acts xxiv. 14), and "I 
 have always lived a conscien- 
 tious life" (Acts xxiii. 1). 
 These latter passages remind 
 us that the topic was one on 
 which St. Paul had probably 
 insisted, in his recent defence ; 
 and this accounts for its paren- 
 thetical introduction here. 
 
 ^Literally, as the mention 
 
 190 
 
 which I make of thee in my 
 prayers is continual. 
 
 ^"Have been reminded." Such 
 is the reading of the best MSS. 
 Perhaps a message or other in- 
 cident had reminded St. Paul of 
 some proof which Timotheus 
 had given of the sincerity of his 
 faith (as Bengel thinks) ; or, 
 still more probably, he was re- 
 minded of the faith of Timo- 
 theus by its contrast with the 
 cowardice of Demas and others. 
 He mentions it here obviously 
 as a motive to encourage him 
 to persevere in courageous 
 steadfastness. 
 
 ^The grace of God required 
 for any particular office in the 
 early Church was conferred 
 after prayer and the laying-on 
 of hands. This imposition of 
 hands was repeated whenever 
 any one was appointed to a new 
 office or commission. The ref- 
 erence here may, therefore, be 
 to the original "ordination" of 
 Timotheus, or to his appoint- 
 ment to the superintendence of 
 the Ephesian Church. Compare 
 
SECOND EPISTLE TO TIMOTHEUS. 
 
 191 
 
 spirit of power and love and self-restraint.'' Be not there- 
 fore ashamed of the testimony of our Lord, nor of me His 
 prisoner; but share the afflictions of them who publish the 
 Glad-tidings, according to the power of God. For He saved 
 us, and called us with a holy calling, not dealing with us ac- 
 cording to our own works, but according to His own purpose 
 and grace, which was bestowed upon us in Christ Jesus be- 
 fore eternal times,9 but is now made manifest by the appear- 
 ing of our Saviour Jesus Christ, who has put an end to death, 
 and brought life and immortality from darkness into light; 
 by the Glad-tidings, whereunto I was appointed herald and 
 apostle, and teacher of the Gentiles. Which also is the cause 
 of these sufferings that I now endure : nevertheless I am not 
 ashamed; for I know in whom I have trusted, and I am per- 
 suaded that He is able to guard the treasureio which I have 
 committed to Him, even unto that day. 
 
 Hold fast the pattern of sounds words 
 which thou hast heard from me, in the faith 
 and love which is in Christ Jesus. That 
 goodly treasure which is committed to thy 
 charge, guard by the Holy Spirit who dwell- 
 
 Exhortation 
 to fulfil his 
 commission 
 faithfully. 
 
 eth in us. 
 
 Conduct of cer- 
 tain Asiatic 
 
 Thou already knowest that I was aban- 
 donedi2 by all the Asiatics, among who are 
 Phygellus and Hermogenes. The Lord give 
 
 10 
 
 13 
 
 14 
 
 15 
 
 16 
 
 Acts viii. 18, and 1 Tim. iv. 14. 
 
 "^Selj -restraint would control 
 the passion of fear. 
 
 ^Literally, share affliction for 
 the Glad-tidings. The dative 
 used as in Phil. i. 27. 
 
 8 "Before eternal times" 
 (which phrase also occurs in 
 Titus i. 2) appears to mean the 
 period of the Jewish (including 
 the Patriarchal) dispensation. 
 The grace of Christ was virtu- 
 ally bestowed on mankind in 
 the Patriarchal covenant, 
 though only tnade manifest in 
 the Gospel. 
 
 ^•^"That which I have com- 
 mitted unto Him." It is strange 
 that so acute an interpreter as 
 De Wette should maintain that 
 this expression must necessarily 
 mean the same thing as "that 
 which is committed unto thee" 
 in verse 14. Supposing St. 
 Paul to have said, "God will 
 keep the trust committed to 
 Him ; do thou keep the trust 
 
 committed to thee," it would 
 not follow that the same trust 
 was meant in each case. Paul 
 had committed himself, his soul 
 and body, his true life, to God's 
 keeping ; this was the treasure 
 which he trusted to God's care. 
 On the other hand, the treasure 
 coflimitted to the charge of 
 Timotheus was the ecclesiasti- 
 cal office intrusted to him. 
 (Compare 1 Tim. vi. 20.) 
 
 ^'^Sound words. The want of 
 the article shows that this ex- 
 pression had become almost a 
 technical expression at the date 
 of the Pastoral Epistles. 
 
 ^-This appears to refer to the 
 conduct of certain Christians 
 belonging to the province of 
 Asia, who deserted St. Paul at 
 Rome when he needed their as- 
 sistance. "They in Asia" is 
 used instead of "they of Asia," 
 because these persons had prob- 
 ably now returned home. 
 
192 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 mercy to the house of Onesiphorus;i3 for he 
 
 often refreshed me, and was not ashamed of R^^y**"^ ^' 
 
 17 my chain,i* but, when he was in Rome, 
 
 18 sought me out very diligently and found me. The Lord 
 grant unto him that he may find mercy from the Lord in 
 that day. And all his servicesi^ at Ephesus thou knowest 
 betteris than I. 
 
 i. 1 Thou therefore, my son, strengthen thy 
 hearti7 with the grace that is in Christ 
 
 2 Jesus. And those things which thou hast 
 heard from me attestedis by many witnesses 
 deliver into the keeping of faithful men, who shall be able 
 to teach others in their turn.is 
 
 8 Take thyso share in suffering, as a good jjg jg exhorted 
 
 4 soldier of Jesus Christ. The soldier whensi not to shrink 
 on service abstains from entangling himself ^^°™ suffering, 
 in the business of life, that he may please his commander. 
 
 5 And again, the wrestler does not win the crown unless he 
 
 6 wrestles lawfully.22 The husbandman who toils must share 
 
 7 the fruits of the ground bef ore23 the idler. Consider what I 
 say; for the Lord will24 give thee understanding in all 
 
 Duty of Timo- 
 theus in 
 Church gov- 
 ernment. 
 
 "An undesigned coincidence 
 should be observed here, which 
 is not noticed by Paley. Bless- 
 ings are invoked on the house 
 of Onesiphorus, not on himself ; 
 and in verse 18 a hope is ex- 
 pressed that he may find mercy 
 at the last day. This seems to 
 show that Onesiphorus was 
 dead; and so, in iv. 19, greet- 
 ings are addressed, not to 
 himself, but to his house. 
 
 ""My chain." Hence we see 
 that St. Paul was, in this sec- 
 ond imprisonment, as in the 
 first, under Custodia Militaris, 
 and therefore bound to the sol- 
 dier who guarded him, by a 
 chain. 
 
 i5"Unto me" is omitted by 
 the best MSS. 
 
 ^^Better, because Timotheus 
 had been more constantly resi- 
 dent at Ephesus than St. Paul. 
 
 "Compare Rom. iv. 20, and 
 Eph. vi. 10. 
 
 "We agree with De Wette, 
 Huther, and Wiesinger as to 
 the construction here, but can- 
 not agree with them in refer- 
 ring this passage to Timothy's 
 ordination or baptism. The 
 literal English must be, those 
 
 things which thou hast heard 
 from me by the intervention of 
 many witnesses, which is sure- 
 ly equivalent to "by the at- 
 testation of many witnesses." 
 In a similar way, St. Paul ap- 
 peals to the attestation of other 
 witnesses in 1 Cor. xv. 3-7. 
 
 i^The "also" seems to have 
 this meaning here. 
 
 2<'"Take thy share in suffer- 
 ing." This is according to the 
 reading of the best MSS. 
 
 2iThis is the force of the 
 present participle. Cf. Luke 
 iii. 14. 
 
 22"Lawfully." The verb here 
 used is not confined to wrestling, 
 but includes the other exercises 
 of the athletic contests also; 
 but there is no English verb 
 co-extensive with it. With this 
 passage (vv.3-6) compare 1 
 Cor. ix. 7. 
 
 23This is the sense of "first." 
 The Authorized Version, and 
 not its margin, is here correct. 
 
 2<The future, not the optative, 
 is the reading of the best MSS. 
 De Wette and others object to 
 this verse, that it is impossible 
 to suppose that St. Paul would 
 imagine Timotheus so dull of 
 
SECOND EPISTLE TO TIMOTHEUS. 
 
 193 
 
 things. Kemember that Jesus Christ, of the seedzs of David, 
 is26 raised from the dead, according to the Glad-tidings which 
 I proclaim. Wherein I suffer even unto chains, as a male- 
 factor ; nevertheless the Word of God is bound by no chains. 
 Wherefore I endure all for the sake of the chosen, that they 
 also may obtain salvation which is in Christ Jesus, with glory 
 everlasting. Faithful is the saying, ' ' For27 if we have died 
 with Him,~^ we shall also live with Him; if we suffer, we 
 shall also reign with Him; if we deny Him, He also will 
 deny us; if we he faithless, yet He abideth faithful; He 
 cannot deny Himself." 
 
 Call men to remembrance of these things, 
 He must oppose and adjure them before the Lord not to con- 
 ers Ind^thel?''' *^°^^^ ^^<^"* words, with no profitable end, 
 but for the subversion of their hearers. Be 
 diligent to present thyself unto God as one 
 proved trustworthyso by trial, a workman 
 not to be ashamed, declaring the word of 
 truth without distortion. 3i But avoid the discussions of 
 profane babblers; for they will go farther and farther in un- 
 godliness, and their word will eat like a cancer. Among 
 whom are Hymenapus and Philetus ; who concerning the truth 
 have erred, for they say that the resurrection is past32 al- 
 ready, and overthrow the faith of some. 
 
 immoralities, 
 and carefully 
 preserve his 
 own purity. 
 
 11. 
 
 8 
 
 10 
 
 11 
 12 
 
 13 
 14 
 
 15 
 
 apprehension as not to compre- 
 hend such obvious metaphors. 
 But they have missed the sense 
 of the verse, which is not meant 
 to enlighten the understanding 
 of Timotheus as to the mean- 
 ing of the metaphors, but as 
 to the personal application of 
 them.x 
 
 ^i, e. though a man in flesh 
 and blood ; therefore His res- 
 urrection is an encouragement 
 to His followers to be fearless. 
 
 ^"Perfect, not aorist. 
 ■ 27This is another of those 
 quotations so characteristic of 
 the Pastoral Epistles. It ap- 
 pears to be taken from a Chris- 
 tian hymn. The Greek may be 
 easily sung to the music of one 
 of the ancient ecclesiastical 
 chants. 
 
 2»Rom. vi. 8, "If we died with 
 Christ, we believe that we shall 
 also live with Him." 
 
 ""Compare 1 Tim. vi. 4. 
 
 soThe meaning is, tested and 
 
 proved worthy "by trial. Cf. 2 
 Cor. xiii. 7. 
 
 "The verb used here (not 
 found elsewhere in the New 
 Testament) means to cut 
 straight. So in the LXX. 
 "righteousness cuts straight 
 paths" (Prov. xi. 5). The 
 metaphor here, being connected 
 with the previous "workman," 
 appears to be taken from the 
 work of a carpenter. 
 
 B^There is nothing here to ren- 
 der doubtful the date of this 
 Epistle, for we have already seen 
 that even so early as the First 
 Epistle to Corinth, there were 
 heretics who denied the resur- 
 rection of the dead. Baur's 
 view — that the Pastoral Epis- 
 tles were written against Mar- 
 cion — is inconsistent with the 
 present passage ; for Marcion 
 did not deny the resurrection 
 of the dead, but only the resur- 
 rection of the flesh. (See 
 Tertull. adv, Marcion. v. 10.) 
 
1^4 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 ii; 
 
 19 .' Nevertheless the firmss foundation of God stands unshaken, 
 having this seal, "The Lord knew them that were His,"^^ 
 and ''Let every one that nameth the name of the Lord de- 
 
 20 yart from iniquity. "^^ But in a great house there are notas 
 only vessels of gold and silver, but also of wood and clay; 
 
 21 and some for honor, others for dishonor. If a man there- 
 fore purify himself from these, he shall be a vessel for honor, 
 sanctified, and fitted for the Master's use, being prepared 
 for every good work. 
 
 22 Elee the lusts of youth; 37 and follow righteousness, faith, 
 love, and peace with those who call on the Lord out of a 
 
 23 pure heart; but shun the disputations of the foolish and 
 
 24 ignorant, knowing that they breed strife; ; and the bonds- 
 man of the Lord38 ought not to strive, but to be gentle to- 
 
 25 wards all, skilful in teaching, patient of wrong, instructing 
 opponents with meekness; if God perchance may give them 
 repentance, that they may attain the knowledge of the truth, 
 
 26 and may escape, restored^a to soberness, out of the snare of 
 the Devil,4o by whom^i they have been taken captive to do 
 his will. 
 
 L. 1 Know this, that, in the last42 days, evil ^r^-offorthe 
 2 times shall come, For men shall be selfish, "last days." 
 
 s^The Authorized Version 
 here violates the law of the 
 
 3*Numbers xvi. 5 (LXX. with 
 Lord for God) . We must not 
 translate the verb "knoweth," 
 as in A. V. The context of the 
 passage, according to LXX. 
 (which differs from the present 
 Hebrew text), is, "Moses spake 
 unto Core, saying, . . . The 
 Lord knew them that were His, 
 and that were holy, and brought 
 them near unto Himself; and 
 whom He chose unto Himself, 
 He brought near unto Himself." 
 
 35This quotation is not from 
 the Old Testament ; Isaiah lii. 
 11 is near it in sentiment, but 
 can scarcely be referred to, be- 
 cause it is quoted exactly at 
 2 Cor. vi. 17. The MSS. read 
 Lord instead of the Christ of 
 T. R. 
 
 3«The thought here is the 
 same as that expressed in the 
 parable of the fishes and of the 
 tares, — viz. that the visible 
 church will never be perfect. 
 We are reminded of Rom. ix. 
 21, by the "vessels for dis- 
 honor." 
 
 3'Compare 1 Tim. iii. 2. 
 
 ^^Lord, viz. the Lord Jesus. 
 Compare "bondsman of Christ," 
 1 Cor. vii. 22. 
 
 ^^Restored to soberness." See 
 1 Cor. XV. 34. 
 
 *°This expression appears to 
 be used here, and in Eph. iv. 
 27, and Eph. vi. 11, for the 
 Devil, who is elsewhere called 
 "Satan" by St. Paul. In the 
 Gospels and Acts the two ex- 
 pressions are used with nearly 
 equal frequency. 
 
 "The interpretation of this 
 last clause is disputable. The 
 construction is awkward, iand 
 there is a difficulty in referring 
 the two pronouns to the same 
 subject ; but De Wette shows 
 that this is admissible by a ci- 
 tation from Plato. 
 
 *2This phrase (used without 
 the article, as having become a 
 familiar expression) generally 
 denotes the termination of the 
 Mosaic dispensation : see Acts 
 ii. 17 ; 1 Pet. i. 5, 20 ; Heb. 1. 
 2. Thus the expression gener- 
 ally denotes (in the Apostolic 
 age) the time present; but 
 here it points to a future im- 
 
SECOND EPISTLE TO TIMOTHEUS. 195 
 
 iii. 
 covetous, false boasters,43 haughty, blasphemous, disobedient 
 to parents, ungrateful, unholy, without natural affection, 3 
 ruthless, calumnious, incontinent, merciless, haters of the 
 good, treacherous, headlong with passion, blinded with pride, 4 
 lovers of pleasure rather than lovers of God; having an 5 
 outward form of godliness, but renouncing its power. From 
 such turn away. Of these are they who creep into houses, 6 
 and lead captive silly women, laden with sins, led away by 
 lust of al kinds, perpetually learning, yet never able to at- 7 
 tain the knowledge-^* of the truth. And as lannes and 8 
 lambres45 resisted Moses, so do these men resist the truth, 
 being corrupt in mind, and worthless^a in all that concerns 
 the faith. But they47 shall not advance farther, for their 9 
 folly shall be made openly manifest to all, as was that of 
 lannes and lambres. 
 
 But thou hast been the follower's of my 10 
 Exhortation to teaching and behavior,49 my resolution, ^o 
 Paurrdoctrine. faith, patience, love, and steadfastness; my 11 
 
 persecutions and sufferings, such as befell 
 me at Antioch, Iconium, and Lystra.si [Thou hast seen] 
 what persecutions I endured; and out of them all the Lord 
 delivered me. Yea, and all who determine to live a godly life 12 
 in Christ Jesus will suffer persecution. But wicked men and 13 
 
 mediately at hand, which is, *TIt has been thought that 
 however, blended with the pres- this "they shall not advance 
 ent (see verses 6, 8), and was, farther" contradicts the asser- 
 In fact, the end of the Apos- tion in ii. 16, "they will go 
 tolic age. Compare 1 John ii. farther and farther in ungod- 
 18, "it is the last hour." The liness :" but there is no con- 
 long duration of this last period tradiction ; for the present pas- 
 of the world's development was sage speaks of outward success, 
 not revealed to the Apostles ; the former of inward deterior^ 
 they expected that their Lord's ation. Impostors will usually 
 return would end it, in their go on from had to worse (as it 
 own generation; and thus His is just said below, verse 13), 
 words were fulfilled, that none and yet their success in de- 
 should foresee the time of His ceiving others is generally soon 
 coming (Matt. xxiv. 36.) ended by detection. 
 
 *^Several of the classes of ^'^This verb cannot be accu- 
 
 sinners here mentioned occur rately translated "has fully 
 
 also Rom. 1. 30. known" (Authorized Version) ; 
 
 "For the meaning of this but its meaning is not very dif- 
 
 word (cf. above, ii. 25), see ferent. Chrysostom explains it, 
 
 Rom. X. 2, and 1 Cor. xiii. 12. "of these things thou art the 
 
 ^^These, as we find in the witness." 
 Targum of Jonathan, were the ^''In this meaning the word is 
 
 traditional names of the Egyp- found in LXX. 
 tian sorcerers who opposed ^oQompare Acts xi. 23. 
 
 Moses ^^It has been before remarked 
 
 *^Wortniess: see Tit. 1. 16, how appropriate this reference 
 
 and note. is. 
 
Ul. 
 
 13 
 14 
 
 15 
 
 17 
 
 196 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 impostors will advance from bad to worse, deceiving and be- 
 ing deceived. ' But do thou continue in that which was taught 
 thee, and whereof thou wast persuaded ; knowing who were^s 
 thy teachers, and remembering that from a child thou hast 
 known the Holy Scriptures, which are able to make thee wise 
 unto salvation, by the faith which is in Christ Jesus. All 
 Scripture is inspired by God, and may profitably be used 
 for teaching,53 for confutation,54 for correction,55 and for 
 righteous discipline; ^6 that the man of God may be fully 
 prepared, and thoroughly furnished for every good work. 
 
 157 adjure thee before God and Jesus 
 Christ, who is about to judge the living and 
 the dead — I adjure thee by His appearing 
 and His kingdom — proclaim the tidings, be 
 urgent in season and out of season, convince, 
 rebuke, exhort, with all forbearance and 
 perseverance in teaching. For a time will 
 eome when they will not endure the sound doctrine, but ac- 
 cording to their own inclinations they will heap up for them- 
 selves teachers upon teachers to please their itching ears. 
 And they will turn away their ears from the truth, and turn 
 aside to fables. 
 
 But thou in all things be sober,58 endure aflSiction, do the 
 work of an evangelist,59 accomplish thy ministration in full 
 measure. For I am now readyoo to be offered, and the time 
 of my departure is at hand. I have f ought^i the good fight, 
 
 Solemn charge 
 to perforin bis 
 commission 
 faithfully, in 
 expectation of 
 evil times, and 
 of Paul's death. 
 
 «2This is plural in the best 
 MSS. 
 
 ^St Paul frequently uses the 
 Old Testament for teaching, i. 
 e. to enforce or illustrate his 
 doctrine ; e. g. Rom. i. 17. 
 
 "The numerous quotations 
 from the Old Testament, in the 
 Romans and Galatians, are 
 mostly examples of its use for 
 confutation. 
 
 ^The word means the set' 
 ting right of that which is 
 wrong. The Old Testament is 
 applied for this purpose by St. 
 Paul in 1 Cor. xiv. 21, 1 Cor. x. 
 1-10, and, generally, wherever 
 he applies it to enforce pre- 
 cepts of morality. 
 
 '>«"Chastisement that is in 
 righteousness." The word used 
 here has the meaning of chas- 
 tisement or discipline ; compare 
 Heb. xii. 7. Thus the Old Tes^ 
 
 tament is applied in 1 Cor. 
 V. 13. 
 
 "The best MSS. omit there- 
 fore and Lord, and read "and" 
 instead of "at" in this verse. 
 
 '>*'Not "watch," as in A. V. 
 
 "^Compare Eph. iv. 11. 
 
 ^Literally, / am already in 
 the very act of being poured out 
 as a sacrificial offering. Com- 
 pare Phil. ii. 17. 
 
 8ilt is impossible to trans- 
 late this fully in English. It is 
 not strictly correct to render it 
 "I have fought the fight," and 
 seems to introduce a new meta- 
 phor. The noun means a con- 
 test for a prize, and the meta- 
 phor is taken from the Greek 
 foot-races. I have run the good 
 race would be perhaps more ex- 
 act. The literal English is, / 
 have completed the glorious 
 contest. See 1 Tim. vi. 12. 
 
SECOND EPISTLE TO TIMOTHEUS. 
 
 197 
 
 Timotheus is 
 required to 
 come to Rome 
 speedily. 
 
 I have finished my02 course, I have kept the faith. Hence- 
 forth is laid up for me the crown of righteousness, which the 
 Lord, the righteous^s Judge, shall give me in that day; and 
 not to me only, but to all who love His appearing. 
 
 Do thy utmost to come to me speedily; 
 for Demas has forsaken me for love of this 
 present world, and has departed to Thessa- 
 lonica;64 Crescens is gone to Galatia, Titus 
 to Dalmatia; Luke alone is with me. Take 
 Mark65 and bring him with thee, for his services^e are profit- 
 able to me; but Tychicus67 I have sent to Ephesus. 
 
 When thou comest, bring with thee the easels which I left 
 at Troas with Carpus, and the books, but especially the parch- 
 ments. 
 
 Intelligence of Alexander the brass-founder^a charged^o 
 
 the progress of me with much evil in his declaration; the 
 Paul's trial. Lord shalFi reward him according to his works 
 
 111. 
 8 
 
 9 
 10 
 
 11 
 
 12 
 13 
 
 14 
 
 «2Strictly, the course marked 
 out for the race. This expres- 
 sion occurs only in two other 
 places in the New Testament, 
 both being in speeches of St. 
 Paul. 
 
 ^"The righteous Judge" con- 
 trasted with the unrighteous 
 judge, by whose sentence he 
 was soon to be condemned. 
 
 «*Demas is mentioned as a 
 "fellow-laborer" at Rome with 
 St. Paul, Philem. 24 ; and join- 
 ed with Luke. Col. iv. 14. Noth- 
 ing further is known of him. 
 Crescens is not mentioned else- 
 where. In saying here that he 
 was deserted by all but Luke, 
 St. Paul speaks of his own com- 
 panions and attendants : he 
 had still friends among the Ro- 
 man Christians who visited him 
 (iv. 21), though they were 
 afraid to stand by him at his 
 trial. 
 
 ®5Mark was in Rome during 
 a part of the former imprison- 
 ment, Col. iv. 10 ; Philem. 24. 
 
 ««Not (as in A. V.) "the min- 
 istry." 
 
 «'If we suppose that Timo- 
 theus was at Ephesus, we must 
 conclude that Tychicus was the 
 bearer of this Epistle, and the 
 aorist, "/ send herewith," used 
 according to the idiom of clas- 
 sical letter-writers. 
 
 s^This word means either a 
 travelling-case (for carrying 
 
 clothes, books, &c.), or a trav- 
 elling-cloak. The former seems 
 the more probable meaning 
 here, from the mention of the 
 books. 
 
 ^ Brass- founder. Whether 
 this Alexander is the same 
 mentioned as put forward by 
 the Jews at Ephesus in the 
 theater (Acts xix. 33), and as 
 excommunicated by St. Paul (1 
 Tim., i. 20), we do not know. 
 If these names all belong to the 
 same person, he was probably 
 of the Judaizing faction. 
 
 '"^"Charged me with," not 
 "did" (A. v.). This verb, 
 though of frequent occurrence 
 in the New Testament (in the 
 sense of exhibit, display, mani- 
 fest), does not elsewhere oc- 
 cur in the same construction as 
 here, with an accusative of the 
 thing, and a dative of the per- 
 son. The active form of the 
 verb in classical Greek has a 
 forensic sense, — viz. to tnake a 
 declaration against; and as the 
 verb is here used in an active 
 sense (the active form of it not 
 occurring in the New Testa- 
 ment), we may not unnaturally 
 suppose that it is so used here. 
 At any rate, the literal English 
 is, "Alexander manifested many 
 evil things against me." 
 
 ■^^The MSS. are divided here 
 between the optative and the 
 future; the latter is adopted 
 
IV. 
 
 15 
 16 
 
 17 
 
 18 
 
 19 
 
 20 
 
 198 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 Be thou also on thy guard against him, for he has been 
 a great opponent of my arguments.T2 When I was first 
 heard m my de fencers no man stood by me, but all forsook 
 me (I pray that it be not laid to their charge) Neverthe- 
 less the Lord Jesus74 stood by me, and strengthened my 
 heart 75 that by me the proclamation of there Glad-tidings 
 might be accomplished in full measure, and that all the 
 Grentiles might hear; and I was delivered out of the lion's 
 ra,outh.77 And the Lord shall deliver me from every evil and 
 shall preserve me unto His heavenly kingdom. To Him be 
 glory unto the ages of ages. Amen. 
 
 Salute Prisca and Aquila, and the house- o , 
 hold of Onesiphorus. Salutations and 
 
 Erastus7^ remained at Corinth; but E°ngence. 
 Trophimus I left sick at Miletus. 
 
 by Lachmann, and has rather 
 the greatest weight of MS. au- 
 thority in its favor. We have 
 therefore, adopted it in the 
 translation in the present edi- 
 tion. Yet it must be acknowl- 
 edged that there are obvious 
 reasons why the optative (if it 
 was the original reading) 
 should have been altered into 
 the future. 
 
 ^ "The "arguments" here men- 
 tioned are probably those used 
 by St. Paul in his defence. 
 
 73The ancient interpreters, 
 Eusebius, Jerome, and others 
 understood St. Paul here to re- 
 fer to his acquittal at the end 
 of his first imprisonment at 
 Rome, and his subsequent 
 preaching in Spain ; but while 
 we must acknowledge that the 
 strength of the expressions ac- 
 complished in full measure and 
 all the Gentiles are in favor of 
 this view, we think that on the 
 whole the context renders it 
 unnatural. 
 
 7*r7ie Lord, viz. Jesxis. 
 '^Cf, Rom. iv. 20, Eph. vi. 10. 
 ''^The proclamation, 1. e. of 
 the Glad-tidings. 
 
 "By the lion's mouth may be 
 only meant the imminence of 
 the immediate peril; but it 
 may mean that St. Paul, at his 
 first hearing, established his 
 right, as a Roman citizen, to be 
 exempted from the punishment 
 of exposure to wild beasts 
 
 which was inflicted during the 
 Neronian persecution on so 
 many Christians. On the his- 
 torical inferences drawn from 
 this verse, see the preceding re- 
 marks. 
 
 '*This verse is an insuperable 
 difficulty to those who suppose 
 this Epistle written in the first 
 imprisonment at Rome ; since 
 it implies a recent journey, in 
 which St. Paul had passed 
 through Miletus and Corinth. 
 It has been also thought inex- 
 plicable that Paul should men- 
 tion to Timotheus (who was at 
 Ephesus, so near Miletus) the 
 fact that Trophimus was left 
 there. But many suppositions 
 might be made to account for 
 this. For instansce, Trophimus 
 may have only staid a short 
 time at Miletus, and come on 
 by the first ship after his re- 
 covery. This was probably the 
 first communication from St, 
 Paul to Timotheus since they 
 parted; and there would be 
 nothing unnatural even if it 
 mentioned a circumstance which 
 Timotheus knew already. For 
 example, A. at Calcutta writes 
 to B. in London, "I left C. dan- 
 gerously ill at Southampton," 
 although he may be sure that 
 B. has heard of C.'s illness 
 long before he can receive the 
 letter. 
 
SECOND EPISTLE TO TIMOTHEUS. 
 
 199 
 
 Do thy utmost to come before winter. 
 
 There salute thee Eubulus, and Pudens, and Linus,79 and 
 Claudia,8« and all the brethren. 
 
 Concluding The Lord Jesus Christ be with thy spirit, 
 
 benedictions. Grace be with you^i all. 
 
 IV. 
 
 21 
 
 22 
 
 ''^Llnus is probably the same 
 person who was afterwards 
 bishop of Rome, and is men- 
 tioned by Irenceus and Euse- 
 bius. 
 
 ^^Pudcns and Claudia. The 
 following facts relating to these 
 names are taken from an in- 
 genious essay on the subject, 
 entitled, "Claudia and Pudens, 
 by J. Williams, m. a. (London, 
 1848)." 
 
 There are two epigrams of 
 Martial, the former of which 
 describes the marriage of a dis- 
 tinguished Roman named Pu- 
 dens to a foreign lady named 
 Claudia, and the latter of which 
 tells us that this Claudia was a 
 Briton, and gives her the 
 cognomen of Rufina. When the 
 latter epigram was written, she 
 had grownup sons and daugh- 
 ters, but berself still retained 
 the charms of youth. Both 
 these epigrams were written 
 during Martial's residence at 
 Rome ; and, therefore, their 
 date must be between a. d. 66 
 and A. D. 100. The former of 
 the two epigrams was not pub- 
 lished till the reign of Domi- 
 tian, but it may very probably 
 
 have been written many years 
 earlier. Thus the Claudia and 
 Pudens of Martial may be the 
 same with the Claudia and Pu- 
 dens who are here seen as 
 friends of St. Paul in a. d. 68. 
 
 But, further, Tacitus men- 
 tions (Agric. 14) that certain 
 territories in the southeast of 
 Britain were given to a British 
 king Cogidunus as a reward for 
 his fidelity to Rome : this oc- 
 curred about A. D. 52, while 
 Tiberius Claudius Nero, com- 
 monly called Claudius, was em- 
 peror. 
 
 Again, in 1723, a marble was 
 dug up at Chichester, with an 
 inscription making mention of 
 a British king bearing the title 
 of Tiberius Claudius Cogidub- 
 nus. His daughter would, ac- 
 cording to Roman usage, have 
 been caled Claudia. And in the 
 same inscription we find the 
 name Pudens. See the Quarter- 
 ly Revieto for July, 1858. 
 
 «^You (not thee) is the read- 
 ing of the best MSS., which 
 also omit "amen." In English 
 we are compelled to insert all 
 here, in order to show that you 
 is plural. 
 
• THE EPISTLE TO THE HEBREWS.i 
 
 G0D,2 who at sundry times and in divers 
 manners spake of old to our fathers by the S? H?mse^rfin-" 
 prophets, haths in these last days* spoken ally to man in 
 unto us by5 His Son, whom He appointed t^? person of 
 heir of all things, by whom also He made the ^^ °^* 
 universe; 6 who, being an emanation7 of His glory, and an 
 expresss image of His substance,9 and upholding all things 
 ■by the word of His power, when He had by Himself made 
 purificationio for our sins, sat down on the right hand of the 
 Majesty on high; being made so much greater than the An- 
 gels, as He hath by inheritance obtained a more excellent 
 name than they. 
 
 ^We have the following cir- 
 cumstances to fix the date of 
 this Epistle : — 
 
 (1) The Temple of Jerusa- 
 lem was standing, and the serv- 
 ices going on undisturbed (vii. 
 25, xiii. 11-13). Hence it was 
 written before the destruction 
 of the Temple in a. d, 70. 
 
 (2) Its author was at liberty 
 in Italy ; and Timotheus was 
 just liberated from imprison- 
 ment (xiii. 23, 24). If St. 
 Paul wrote it, this would fix 
 the date at 63 ; but as we do 
 not hear that Timotheus was 
 then imprisoned in Italy (either 
 in Acts, or in the Epistles to 
 Timothy, where allusions might 
 be expected to the fact), it 
 would seem more probable that 
 his imprisonment here men- 
 tioned took place about the time 
 of St. Paul's death, and that he 
 was liberated after the death of 
 Nero. This would place the 
 date of the Epistle in a. d. 68 
 or 69, if our chronology be cor- 
 rect. 
 
 (3) This date agrees with ii. 
 3, which places the readers of 
 the Epistle among those who 
 had not seen our Lord in the 
 flesh ; for the "loe" there plain- 
 ly includes the readers as well 
 as the writer. 
 
 ^In order to mark the differ- 
 ence of style and character be- 
 
 200 
 
 tween this and the preceding 
 Epistles, the translator has in 
 this Epistle adhered as closely 
 as possible to the language of 
 the Authorized Version. 
 
 ^The Hellenistic peculiarity 
 of using the aorist for the per- 
 fect (which is not uncommon in 
 St. Paul's writings, see Rom. 
 xi. 30, and Phil. iii. 12) is very 
 frequent in this Epistle. 
 
 ^The best MSS. have the 
 singular. It should perhaps 
 rather be translated "in the end 
 of these days," these days be- 
 ing contrasted with the future 
 period, the world to come. 
 
 ^The preposition means more 
 than "hy" (so in preceding 
 verse) ; in the person of His 
 Son would be more accurate. 
 
 ®"The worlds:" so xi. 3. 
 
 ^Not "brightness" (A. V.), 
 but emanation, as of light from 
 the sun. The word and idea 
 occur in Philo. 
 
 ^Literally, impression, as of a 
 seal on wax. The same expres- 
 sion is used by Philo concern- 
 ing "the Eternal Word." 
 
 »Not "person" (A. V.), but 
 substance. Cf. xi. 11 ; and see 
 note on iii. 14. 
 
 lOThe "by Himself" and "our" 
 of T. R. are not found in some 
 of the best MSS. 
 
EPISTLE TO THE HEBREWS. 
 
 201 
 
 Who Is higher 
 than the 
 Angels. 
 
 For to which of the Angelsn said He at 
 any time, * ' Thou art my son, this day have I 
 begotten thee"?'^'^ And again, **/ will he 
 to him a father, and he shall he to me a son"?^^ But when 
 He bringeth backi* the First begotten into the world. He 
 saith, "And let all the Angels of God worship him."^^ And 
 of the angels He saith, ** Who maleth his angels spirits, and 
 his ministers flames of fire."^^ But unto the Son He saith, 
 ' ' Thy throne, God, is for ever and ever ; a sceptre of right- 
 eousness is the sceptre of thy kingdom. Thou hast loved 
 righteousness and hated iniquity ; therefore God, even thy 
 God, hath anointed thee with the oil of gladness above thy 
 fellows."^"^ And ''Thou, Lord, in the beginning didst lay 
 the foundation of the earth, and the heavens are the worls of 
 thine hand. They shall perish, but thou remainest; and they 
 all shall wax old as doth a garment, and as a vesture shalt 
 thou fold them up and they shall be changed; but thou art 
 the same, and thy years shall not fail."'^^ 
 
 But to which of the angels hath He said at any time, *' Sit 
 thou on my right hand, until I make thine enemies thy foot- 
 stool' 'F^^ Are they not all ministering spirits, sent forth to 
 
 10 
 
 ]3 
 
 14 
 
 "The Law (according to a 
 Jewish tradition frequently con- 
 firmed in the New Testament) 
 was delivered by angels (Acts 
 vii. 53 ; Gal. iii. 19 ; Heb. ii. 
 3). Hence the emphasis here 
 laid upon the inferiority of the 
 angels to the Messiah, whence 
 follows the inferiority of the 
 Law to the Gospel. This in- 
 ference is expressed ii. 3. 
 
 i2Ps. ii. 7 (LXX.). 
 
 "2 Sam. vii. 14 (LXX.) (orig- 
 inally spoken of Solomon, in 
 whom we see a type of Christ. 
 Cf. Ps. Ixxii.). 
 
 i*This is, literally translated, 
 when He shall have brought 
 back, not again, when He has 
 brought back. The ascension of 
 Christ having been mentioned. 
 His return to judge the world 
 follows. 
 
 i^This quotation forms an ex- 
 ception to Bleek's assertion, 
 that the quotations in this Epis- 
 tle are always from the Alex- 
 andrian text of the LXX. It is 
 from Deut. xxxii. 43, verbatim 
 according to the MSS. followed 
 by the T. R ; but not according 
 to the Codex Alex., which reads 
 "sons," instead of "angels." 
 
 The LXX. here differs from the 
 Hebrew, which entirely omits 
 the words here quoted. The 
 passage where the quotation oc- 
 curs is at the conclusion of the 
 final song of Moses, where he 
 is describing God's vengeance 
 upon His enemies. It seems 
 here to be applied in a higher 
 sense to the last judgment. 
 
 i^Ps. civ. 4. Quoted accord- 
 ing to LXX. The Hebrew is, 
 "Who maketh the winds His 
 messengers, and the flames His 
 ministers." But the thought ex- 
 pressed here is, that God em- 
 ploys His angels in the physi- 
 cal operations of the universe. 
 "Spirits" is equivalent to 
 "winds," as at John iii. 8, and 
 Gen. viii. 1 (LXX.). 
 
 "Ps. xlx. 7 (LXX.). 
 
 isps. cii. 26-28. (LXX.). It 
 is most important to observe 
 that this description, applied in 
 the original to God, is here 
 without hestitation applied to 
 Christ. 
 
 "Ps. ex. 1. (LXX.). Ap- 
 plied to the Messiah by our 
 Lord himself, by St. Peter (Acts 
 ii. 35). and by St. Paul (1 COF. 
 XV. 25). 
 
202 THE LIFE AND EPISTLES OF ST. PAUL, 
 i. 
 
 execute [His] service for^o the sake of those who shaU inherit 
 salvation? 
 i. 1 Therefore we ought to give the more earnest heed to the 
 things which we have heard, lest at any time we should let 
 
 2 them slip.21 For if the word declared by angels22 was stead- 
 fast, and every transgression and disobedience received a 
 
 3 due requital; how shall we escape, if we neglect so great 
 salvation? which was declared at first by the Lord, and was 
 established23 unto us on firm foundations by those who 
 
 4 heard Him, God also bearing them witness, both with signs 
 and wonders, and divers miracles, and with gifts of the Holy 
 Spirit, which He distributed25 according to His own will. 
 
 5 For not unto angels hath He subjected the world26 to come, 
 
 6 whereof we speak. But one in a certain place testified, say- 
 ing, " What is man that thou art mindful of him, or the son 
 
 7 of man that thou regardest him? For a little while^i thou 
 hast made him lower than the angels; thou hast crowned 
 
 8 him with glory and honor,^^ thou hast put all things in sul)- 
 jection under his feet."^^ For in that He ''put all things 
 in subjection" under Him, He left nothing that should not 
 be put under Him. 
 
 But now we see not yet all things in sub- ^^^^ humiliation 
 
 9 jection under Him. But we behold Jesus, of Jesus was 
 who was "for a little while made lower than needful that He 
 angels," crowned throughso the suffering of Sc?ated\y°suf- 
 death with glory and honor; that by the fering as High 
 free gift of God He might taste death for ^""'^^^ ^^^ °^aii. 
 
 10 all men. For it became Him, throughsi whom are all things. 
 
 20The A. v., "to minister for 
 them, is incorrect. 
 
 2iThe active signification here 
 given in A. V. is defended by 
 Buttmann and Wahl. 
 
 22Viz. the Mosaic Law. See 
 the note on i. 5. 
 
 23The verb means, was estab- 
 lished on firm ground. 
 
 ^^"Distributed." Compare 1 
 Cor. xii. 11. 
 
 2<5The world to come here cor- 
 responds with the city to come 
 of xiii. 14. The subjection ot 
 this to the Messiah (though not 
 yet accomplished, see verse 9) 
 was another proof of His su- 
 periority to the angels. 
 
 2'7The phrase may mean in a 
 small degree, or for a short 
 time; the former is the mean- 
 ing of the Hebrew original, but 
 the latter meaning is taken 
 here, as we see from verse 9. 
 
 2SThe T. R. inserts here what 
 we find in A. V., and hast set 
 Him over the works of thy 
 hands, but this is not found in 
 the best MSS. 
 
 29Ps. viii. 5-7 (LXX.). Quot- 
 ed also (with a slight varia- 
 tion), as referring to our Lord, 
 1 Cor. XV. 27, and Eph. i. 22. 
 The Hebrew Psalmist speaks 
 of mankind : the New Testa- 
 ment teaches us to apply his 
 words in a higher sense to 
 Christ, the representative of 
 glorified humanity. 
 
 soCompare Phil. ii. 8, 9. 
 
 ^icompare Rom. xi. 36, and 
 1 Cor. viii. 6. God is here de- 
 scribed as the First Cause ("by 
 whom") and the Sustainer 
 ("through whom") of the Uni- 
 verse. 
 
EPISTLE TO THE HEBREWS. 
 
 203 
 
 and by whom are all things, in bringing32 many sons unto 
 glory, to consecrate33 by sufferings the Captains* of their sal- 
 vation. 
 
 For both He that sanetifieth, and they that aress sanctified, 
 have all one Father; wherefore He is not ashamed to call 
 them brethren, saying, "/ will declare Thy name to my breth- 
 ren, in the midst of the congregation will I sing praises unto 
 Thee. ' '36 And again, ' ' / will put my trust in Him ; lo, I and 
 the children which God hath given we. "37 Forasmuch, then, 
 as *'the children" are partakers of flesh and blood. He also 
 himself likewise took part of the same, that by death He 
 might destroy the lord of death, that is, the Devil; and might, 
 deliver them who through fear of death were all their lifetime 
 subject to bondage. For truly, He giveth His aid,38 not unto 
 angels, but unto the seed of Abraham. Wherefore it be- 
 hooved Him in all things to be made like unto His brethren, 
 that He might become a mercifulss and faithful High Priest 
 in the things of God, to make expiation for the sins of the 
 people. For whereas He hath himself been tried^o by suffer- 
 ing, He is able to succor them that are in trial. 
 Christ is hicher Wherefore, holy brethren, partakers of a iii. 1 
 than Moses. heavenly calling, consider the Apostle^i and 
 
 11 
 
 12 
 
 13 
 14 
 
 15 
 
 16 
 17 
 
 32For the grammar here we 
 may refer to Acts xi. 12. 
 
 **LiteralIy, to bring to the 
 appointed accomplishment, to 
 develop the full idea of the 
 character, to consummate. The 
 latter word would be the best 
 translation, if it were not so 
 unusual as applied to persons ; 
 but the word consecrate is often 
 used in the same sense, and is 
 employed in the A. V. as a 
 translation of this verb, vii. 28. 
 
 '■^*Captain. Those who are be- 
 ing saved are here represented 
 as an army, with Jesus leading 
 them on. Compare xii. 2. 
 
 ^Literally, who are in the 
 process of santification. 
 
 3«Ps. xxii. 23 (LXX. with a 
 slight change in the verb for 
 "declare"). Here again the 
 Messianic application of this 
 Psalm (which is not apparent 
 in the original) is very in- 
 structive. 
 
 s^This quotation from Isa. 
 viii. 17, 18 (LXX.), appears in 
 English to be broken into two 
 (which destroys the sense), if 
 the intermediate words "and 
 again" (which are not in the 
 
 LXX.) be inserted. Indeed, it 
 may well be suspected that they 
 have here been introduced into 
 the MSS., by an error of tran- 
 scription, from the line above. 
 
 38The verb means to assist 
 here. So it is used in Sirach 
 iv. 12. The A. V. mistrans- 
 lates the present tense as past. 
 
 39Perhaps it would be more 
 correct to translate that He 
 might become merciful, and a 
 faithful, &c. 
 
 ^^Litertilly, hath suffered 
 when in trial. This verb does 
 not mean usually to be tempted 
 to sin, but to be tried by afflic- 
 tion. Cf. 1 Cor. X. 13, and 
 James i. 2. Hence it is better 
 not to translate it by tempta- 
 tion, which, in modern English, 
 conveys only the former idea. 
 A perplexity may perhaps be 
 removed from some English 
 readers by the information that 
 St. James's direction to "count 
 it all joy when we fall into 
 divers temptations," is, in real- 
 ity, an admonition to rejoice in 
 suffering for Christ's sake. 
 
 ^^Apostle is here used in its 
 
204 THE LIFE AND EPISTLES OF ST. PAUL, 
 lii. 
 
 2 High Priest of our Confession,42 Christ^a Jesus; who was 
 faithful to Him that appointed Him, as Moses also was 
 
 3 ''faithful in all the household of God."^* For greater glory 
 is due to Him than unto Moses, inasmuch as the founder of 
 
 4 the household is honored above the household. For every 
 household hath some founder; but He that hath founded all 
 
 5 things is God. And Moses indeed was ''faithful in all the 
 household of God" as "a Servajit"^^ appointed to testify 
 
 6 the words that should be spoken [unto him] ; but Christ 
 as **a ^071 "46 over His own household. 
 
 And His household are we, if we hold fast warning 
 our confidence, and the rejoicing of our hope, against apos- 
 
 7 firmly unto the end. Wherefore, as the Holy ^^^^ » 
 
 8 Spirit saith, * * To-day, if ye hear His voice, harden not your 
 hearts as in the provocation, in the day of temptation in the 
 
 9 wilderness; when your fathers tempted me, proved me, and 
 
 10 saw my worTcs forty years. Wherefore I was grieved with 
 that generation, and said. They do alway err in their hearts, 
 
 11 and they^^ have not Icnown my ways. So I sware in my wrath, 
 
 12 They shall not enter into my rest."^^ Take heed, brethren, 
 lest there be in any of you an evil heart of unbelief, in de- 
 
 13 parting from the living God. But exhort one another daily 
 while it is called T(J-day, lest any of you be hardened through 
 
 14 the deceitfulness of sin. For we are made partakers^a of 
 Christ, if we hold our first foundationso firmly unto the end. 
 
 15 When it is said, * ' To-day, if ye hear His voice, harden not 
 
 etymological sense for one sent The peculiar use of "if" here 
 
 forth. (and iv. 3) is a Hebraism. 
 
 «For "confession" compare ^ ""Partakers " Compare iii. 
 
 iv. 14 and X. 23. h and vi. 4 ("partakers of the 
 
 iiTTT r- X J X J V, Holy Spirit ). 
 
 «We have not departed here eoLiterally, the beginning of 
 
 il'S^ *^®. ^:^?-.M'.'^*^ ^^^ ^^^^ our foundation. The original 
 
 MSS. omit Christ. meaning of the latter word is 
 
 "Numbers xii. 7 (LXX.). that whereon any thing else 
 
 "My servant Moses is faithful stands, or is supported; hence 
 
 in all my household." The it acquired the meaning of sub- 
 
 metaphor is of a faithful stew- stantia, or substance (in the 
 
 ard presiding over his master's metaphysical sense of the 
 
 household. term). Cf. Heb. i. 3, and xi. 1 ; 
 
 *5"Servant," quoted from the hence, again, that of ground, 
 
 same verse. Numbers xii. 7 nearly in the sense of sxibject- 
 
 (LXX.). (See above.) matter (2 Cor. ix. 4 ; 2 Cor. xi. 
 
 **'See the quotations in i. 5. 17). There is no passage of the 
 
 "They is emphatic. New Testament where it need 
 
 ^^The above quotation is from necessarily be translated "con- 
 
 Ps. xcv. 7-11, mainly according fidence ;" although it seems to 
 
 to the Codex Alexandrinus of have the latter meaning in some 
 
 the LXX., but not entirely so, passages of the LXX. cited by 
 
 the forty years interpolated in Bleek ; and it is also so used 
 
 verse 9th being the principal, by Diodorus Siculus, and by 
 
 though not the only variation. Polybius. 
 
EPISTLE TO THE HEBREWS. 205 
 
 iii. 
 y(yur hearts as in the provocation," — whosi were they that, 16 
 though they had heard, did provoke? Were they not all52 
 whom Moses brought forth out of Egypt? And with whom 17 
 was He grieved forty years? Was it not with them that had 
 sinned, whose earcassesss fell in the wilderness? And to whom 18 
 sware He that they should not enter into His rest, but to them 
 that were disobedient ?54 Andss we see that they could not 19 
 enter, because of unbelief .56 
 
 Therefore let us fear, since a promise stillsr remaineth of iv. 1 
 entering into His rest, lest any of you should be foundss to 
 come short of it. For we have received glad tidings as well 2 
 as they; but the report which they heard did not profit them, 
 because itsa met no belief in the hearers. For we that have 3 
 BELIEVED are entering into the [promised] rest. And thus He 
 hath said, " So 1 sware in my wrath, They shall NOT enter 
 into my rest."Qo Although His works were finished, ever 
 .since the foundation of the world; for He hath spoken in a 4 
 certain place of the seventh day in this wise, "And God did 
 BEST on the seventh day from all His works ;''&^ and in this 5 
 place again, * * They shall NOT enter into my rest. ' '62 Since 6 
 therefore it still remaineth that some must enter therein, and 
 they who first received the glad tidings thereof entered not 
 because of disobedience,63 He again fixed a certain day,— 7 
 
 •^We follow the accentuation with belief. The other reading 
 
 adopted by Chrysostom, Gries- would mean, "they were not 
 
 bach, &c. united by belief to its hearers," 
 
 '"^The inference is that Chris- where its hearers must mean 
 tians, though delivered by t^e spies, who reported what 
 Christ from bondage, would *'^^2/ had heard of the richness 
 nevertheless perish if they did ^^ ^^^ l^i^d. Tischendorf, in his 
 not persevere (see verses 6 and ^^^n^^^^^^J^' J^t^*^^ ^^^ ^- ^• 
 14). The interrogation is not ^•'The A. V. here strangely de- 
 observed in A V parts from the correct transla- 
 
 ^Literally. 'Zimfts; but the \'^? ^^^^^ '^ ^*^°Pt^ ^^°^« ("*• 
 
 word is used by the LXX for eiQen. ii. 2 (LXX. slightly 
 
 carcasses. Numbers xiv. 32. altered) 
 
 "Not "that believed not" (A. o^The 'meaning of this is,— 
 
 v.). See note on Rom. xi. 30. q^^.^ rest was a perfect rest!— 
 
 ^"And," not "So" (A. V.). He declared His intention that 
 
 58The allusion is to the re- His people should enjoy His 
 
 fusal of the Israelites to be- rest, — that intention has not yet 
 
 lieve in the good report of the been fulfilled, — its fulfilment 
 
 land of Canaan brought by the therefore is still to come, 
 
 spies. (Numbers xiii. and «3Here it is said they entered 
 
 xiv.) not because of disobedience ; in 
 
 ""Still remaineth." Compare iii. 19, because of unbelief; but 
 
 "remaineth," verses 6 and 9. this does not justify us in 
 
 The reasoning is explained by translating these different Greek 
 
 what follows, especially verses expressions (as in A. V.) by 
 
 6-8. the same English word. The re- 
 
 ^Should be seen. jection of the Israelites was 
 
 ^Literally, it was not mixed caused both by unbelief and by 
 
206 THE LIFE AND EPISTLES OF ST. PAUL. 
 iv. 
 
 "TO-DAY," — declaring in David, after so long a tinie (as 
 hath been said), "To-day, if ye hear His voice, harden not 
 
 8 your hearts. ' ' For if Joshua had given them rest, God would 
 
 9 not speak afterwards of another day. Therefore there still 
 
 10 remaineth a Sabbath-reste* for the people of God. For he 
 that is entered into God's rest mustes himself also rest from 
 
 11 his labors, as God did from His. Let us therefore strive to 
 enter into that rest„ lest any man fall after the same example 
 of disobedience.66 
 
 12 For the word of God67 liveth and work- f^j. ^^^.^ ^^^^_ 
 eth, and is sharper than any two-edged ment cannot be 
 sword, piercing even to the dividing asunder evaded. 
 
 of soul and spirit, yea, to thess inmost parts thereof, and 
 
 13 judging the thoughts and imaginations of the heart. Neither 
 is there any creature that Is not manifest in His sight. But 
 all things are naked and opened unto the eyes of Him with 
 whom we have to do. 
 
 14 Seeing, then, that we have a great High 
 
 Priest, who hath passedes through the heav- ^Jr^^J wh^o^ST 
 ens, Jesus the Son of God, let us hold fast be touched wUh 
 
 15 our confession. For we have not a High ^ feeling of our 
 Priest that cannot be touched with a feel- i^^^^iities. 
 ing of our infirmities, but who bore in all things the likeness 
 of our trials,7o yet without sin. Let us therefore come boldly 
 to the throne of grace, that we may obtain mercy, and find 
 
 V. 1 grace to help in time of need. For every High Priest taken 
 from among men is ordained to act on behalf of men in the 
 things of God, that he may offer gifts and sacrifices for sins ; 
 
 2 and is able to bear with the ignorant7i and erring, being 
 
 3 himself also encompassed with infirmity. And by reason 
 
 disobedience ; the former being <^The word of God is the reve- 
 
 the source of the latter. lation of the mind of God, im^ 
 
 ^Strictly, o keeping of Sab- parted to man. See note on 
 
 batical rest Eph. v. 26. Here it denotes 
 
 «6Literally, hath rested, the the revelation of God's judg- 
 aorist used for perfect. To com^ ment to the conscience 
 plete the argument of this verse, 6«The expression is literally, 
 we must supply the minor of soul and spirit, both joint 
 premise, but God's people have and marrow ; the latter being a 
 never yet enjoyed this perfect proverbial expression for utter- 
 rest; whence its conclusion ly, even to the inmost parts. 
 follows, therefore its enjoyment ^"Through," not "into" (A 
 is still future, as before. V.). The allusion is to the high 
 
 ««The reasoning of the above priest passing through the 
 
 passage rests upon the truth courts of the Temple to the 
 
 that the unbelief of the Israel- Holy of Holies. Compare ix. 11 
 
 ites, and the repose of Canaan, and 24. 
 
 were typical of higher realities ; 'ogeg note on ii. 18. 
 
 and that this fact had been di- ^iThe sin-offerings were most- 
 
 vlnely intimated in the words ly for sins of ignorance. See 
 
 af the Psalmist. Levit. chap. v. 
 
 16 
 
EPISTLE TO THE HEBREWS. 
 
 207 
 
 thereof, he is bound, as for the people,72 so also for himself, 
 to make offering for sins. And no man taketh this honor on 
 himself, but he that is73 called by God, as was Aaron. So 
 also Christ glorified not Himself, to be made a High Priest; 
 but He that said unto Him, * * Thou art my Son, to-day have 
 I begotten thee.'"^^ As he saith also in another place, 
 * ' Thou art a Priest forever after the order of Melchisedec. ' '75 
 Who in the days of His flesh offered up prayers and suppli- 
 cations with strong crying and tears unto Him that could 
 save Him from death, and was heard because He feared 
 God; 76 and though He was a Son, yet learned He obedience77 
 by suffering. And when His consecration78 -was accomplished 
 He became the author of eternal salvation to all them that 
 obey Him; having been named by God a High Priest "after 
 the order of Melchisedec," 
 
 Of whom I have many things to say, and 
 The readers are hard of interpretation, since ye have grown79 
 reproached for ^^n j^ understanding.so For when ye ought, 
 their decline in », , j.- o- - i ^ i 
 
 spiritual under- after so long a time,8i to be teachers, ye 
 standing. need again to be taught yourselves what82 
 
 are the first principles of the oracles of God ; 
 and ye have come to need milk, instead of meat.83 For every 
 one that feeds on milk is ignorant of the doctrine of right- 
 eousness, for he is a babe; but meat is for men full grown, 
 who, through habit have their senses exercised to know good 
 from evil. Therefore let me leaves* the rudiments of the doc- vi 1 
 trine of Christ, and go on to its maturity; not laying again 
 the foundation, — of Repentance from dead works,85 and Faith 
 
 10 
 
 11 
 
 12 
 
 13 
 
 U 
 
 "See Levit. chap. iv. and 
 chap. ix. 
 
 73If (with the best MSS.) we 
 omit the article, the translation 
 will be, "but when called by 
 God," which does not alter the 
 sense. 
 
 7*Ps. ii. 7 (LXX.). 
 
 "Ps. ex. 4 (LXX.). 
 
 7«"Fear" hear means the fear 
 of God. Compare "God-fearing 
 men," Acts ii. 5. The senti- 
 ment corresponds remarkably 
 with that of chap. xii. 5-11. 
 
 ■^'There is a junction here of 
 words of similar sound and par- 
 allel meaning, with which the 
 readers of ^schylus and He- 
 rodotus are familiar. 
 
 '''Compare ii. 10, and the note 
 there. 
 
 ■^"Have grown," implying 
 that they bad declined from a 
 
 more advanced state of Chris- 
 tian attainment. 
 
 soLiterally, "in their hear- 
 ing." Compare Acts xvii, 20, 
 Matt. xiii. 15. 
 
 s^Literally, because of the 
 time, viz. the length of time 
 elapsed since your conversion. 
 
 ^We accentuate with Gries- 
 bach, Tischendorf, &c. 
 
 "The adjective does not mean 
 "strong" (A. V.), but solid, op- 
 posed to liquid. We use meat 
 for solid food in general. 
 
 s^The 1st person plural here, 
 as at v. 11, vi. 3, vi. 9, vi. 11, is 
 used by the writer ; it is trans- 
 lated by the 1st person singular 
 in English. 
 
 ^^Dead works here may mean 
 either sinful works (cf. Eph. ii. 
 1, "dead in sins"), or legal 
 works ; but the former mean- 
 ing seems' to correspond better 
 
208 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 vi. 
 2 towards God; — Baptism^se Instruction,87 and Laying-on of 
 hands; 88 — and Kesurrection of the dead, and Judgment ever- 
 lasting. 
 
 ?, 4 And this I will do89 if God permit. For earned of the 
 it is impossible^o again to renew unto re- danger of 
 pentance those who have once enlightened, apostasy, 
 and have tasted of the heavenly gift, and been made par- 
 
 5 takers of the Holy Spirit, and have tasted the goodness of 
 the word of God,9i and the powers of the world to come,92 
 
 6 and afterwards have fallen away; seeing theyss crucify to 
 themselves the Son of God afresh, and put Him to an open 
 
 7 shame. For the earth, when it hath drunk in the rain that 
 falleth oft upon it, if it bear herbs profitable to those for 
 
 8 whom it is tilled, partaketh of God 's blessing ; but if it bear 
 thorns and thistles, it is counted worthless, and is nigh unto 
 
 9 cursing, and its end is to be burned. But, beloved, I am 
 persuaded better things of you, and things 
 
 that accompany salvation, though \ thus and reminded 
 la speak. For God is not unrighteous to forget of their motives 
 your labor, and the loves* which ye have ance.^^^^^^^" 
 shown to His name, in the services ye have 
 rendered and still renderos to the saints. But I desire ear- 
 
 with the "repentance" here, and (which is much stronger than 
 
 with ix. 14. the present passage), it is not 
 
 *^We take the punctuation said that such apostates are 
 
 sanctioned by Chrysostom. never brought to repentance, 
 
 "This was the Catechetical but only that it cannot be ex- 
 Instruction, which, in the Apos- pected they ever should be. 
 tolic age, followed baptism. Both passages were much ap- 
 
 *»This is mentioned as follow- pealed to by the Novatians, and 
 
 ing baptism, Acts viii. 17-19, some have thought that this was 
 
 xix. 6, and other places. the cause which so long pre- 
 
 ?^0r, let me do, if we read vented the Latin Church from 
 
 with the best MSS. receiving this Epistle into the 
 
 90A reason is here given by Canon, 
 the writer why he will not at- ^H. e. have experienced the 
 tempt to teach his readers the fulfilment of God's promises, 
 rudiments of Christianity over ^'^The powers of the world to 
 again; namely, that it is use- come appear to denote the mi- 
 less to attempt, by the repeti- raculous operations of the spir- 
 tion of such instruction, to re- itual gifts. They properly be- 
 call those who have renounced longed to the "world to come." 
 Christianity to repentance. The »3These apostates to Judaism 
 impossibility which he speaks of crucified Christ afresh, inas- 
 has reference (it should be ob- much as they virtually gave 
 served) only to human agents; their approbation to His cruci- 
 it is only said that all human fixion by joining His crucifiers. 
 means of acting on the heart »*"Labor" is omitted in the 
 have been exhausted in such a best MSS. 
 
 case. Of course, no limit is °^Fot "saints," see note on 1 
 
 placed on the Divine power. Cor. i, 2. 
 Even in the passage, x. 26-31 
 
EPISTLE TO THE HEBREWS. 
 
 209 
 
 nestly that every one of you might show the same zeal, to 
 secure the full possession^e of your hope unto the end ; that 
 ye be not slothful, but follow the example of them who 
 through faith and steadfastness inherit the promises. For 
 God when He made promise to Abraham, because He could 
 swear by no greater, sware by Himself, saying, * * Verily, 
 blessing I will bless thee, and multiplying I will multiply 
 thee;"^^ and so, having steadfastly endured,98 he obtained 
 the promise. For men, indeed, swear by the greater; and 
 their oath establisheths^ their word, so that they cannot gain- 
 say it. Wherefore God, willing more abundantly to show 
 unto the heirs of the promise the immutability of His counsel, 
 set an oath between himself and them;i that by two immu- 
 table things, wherein it is impossible for God to lie, we that 
 have fled [to Him] for refuge might have a strong encour- 
 agements to hold fast the hope set before us. Which hope we 
 have as an anchor of the soul, both sure and steadfast, and 
 entering within the veil; whither Jesus, our forerunner, is 
 for us entered, being made "o High Priest forever after the 
 order of Melchisedec,"^ 
 
 For this Melchisedec,* "Icing of Salem"^\\i.l 
 "priest of the most high God/ '5 who met 
 Abraham returning from the slaughter of 
 the kings and blessed him, to whom also 2 
 Abraham gave ' ' a tenth part of all, * '^ — who 
 is first by, interpretation, King of Right- 
 E0USNESS,7 and, secondly, king of Salem,8 
 
 19 
 
 20 
 
 The Priesthood 
 of Christ (typi- 
 fied by the 
 Priesthood of 
 Melchisedec) is 
 distinguished 
 from the Le- 
 vitical Priest- 
 
 ®^Such appears the meaning 
 of the word here. The English 
 word satisfaction, in its differ- 
 ent uses, bears a close analogy 
 to it. 
 
 «"Gen. xxli. 17 (LXX., ex- 
 cept that "thee" is put for "th 
 seed"). 
 
 •^Abraham's "steadfast endur- 
 ance" was shown just before he 
 obtained this promise, in the 
 offering up of Isaac. 
 
 "^Literally, their oath is to 
 them an end of all gainsaying, 
 unto establishment [of their 
 word.'] 
 
 ^The verb means to interpose 
 between two parties. Bleek gives 
 instances of its use, both transi- 
 tively and intransitively. The 
 literal English of the whole 
 phrase is, He interposed with 
 an oath between the two parties. 
 
 The "two immutable things" 
 are God's promise and His oath. 
 
 2This construction of the 
 words seems to agree better 
 with the ordinary meaning (see 
 Heb. xii. 5, and xiii. 22 ; also 
 Heb. iv. 14) than the A. V. 
 
 ^Ps. ex. 4, quoted above, verse 
 6 and verse 10, and three times 
 in the next chapter. 
 
 *The following passage can- 
 not be rightly understood, un- 
 less we bear in mind through- 
 out that Melchisedec is here 
 spoken of, not as an historical 
 personage, but as a type of 
 Christ. 
 
 sQen. xiv. 18 (LXX.). 
 
 «Gen. xiv. 20 (LXX.), 
 
 ''This is the translation of his 
 Hebrew name. 
 
 ^Salem in Hebrew means 
 peace. 
 
210 THE LIFE AND EPISTLES OF ST. PAUL, 
 vii. 
 
 3 which is King of Peace — without father, j^o^jj t,y ^g 
 without mother, without table of descent^ — eternal duration 
 havingio neither beginning of days nor end ^^^ efficacy, 
 of life, but made like unto the Son of God — remaineth a 
 priest forever. 
 
 4 Now consider how great this man was, to whom even Abra 
 
 5 ham the patriarch gave a tenth of the choicest^ spoil. And 
 truly those among the sons of Levi who receive the ofl&ce of 
 the priesthood have a commandment to take tithes according 
 to the Law from the People, that is, from their brethren, 
 
 6 though they come out of the loins of Abraham. But he, 
 whose descent is not counted from them, taketh tithes from 
 
 7 Abraham, and blessethis the possessor of the promises. Now 
 without all contradiction, the less is blessed by the greater.i3 
 
 8, 9 And here, tithes are received by men that die ; but there, by 
 him of whom it is testifiedi* that he liveth. And Levi also, 
 the receiver of tithes, hath paid tithes (so to speak) by is 
 
 10 Abraham; for he was yet in the loins of his father when 
 Melchisedec met him. 
 
 11 Now if all thingsis were perfected by the Levitical priest- 
 hood (since under iti7 the people hath received the Law), is 
 what further need was there that another priest should rise 
 "after the order of Melchisedec," and not be called "after 
 
 12 the order of Aaron"? For the priesthood being changed, 
 
 13 there is made of necessity a change also of the Law.is For 
 He2o of whom these things are spoken belongeth to another 
 tribe, of which no man giveth attendancesi at the altar; 
 
 14 it being evident that our Lord hath arisen22 out of Judah, 
 
 ^''Without table of descent." ^"By," not "in" (A. V.). 
 
 This explains the two preced- i^The term here used, a word 
 
 ing words ; the meaning is, of very frequent occurrence and 
 
 that the priesthood of Melchise- great significance in this Epis- 
 
 dec was not, like the Levitical tie, is not fully represented by 
 
 priesthood, dependent on his de- the English "'perfection." The 
 
 scent, through his parents, from corresponding verb denotes, to 
 
 a particular family, but was a \)ring a thing to the fulness of 
 
 personal office. its designed development. Com- 
 
 "Here, as in the previous pare vii. 19, and note on ii, 10. 
 
 "without father" and "without ^''Under its conditions and 
 
 mother," the silence of Scrip- ordinances. Compare viii. 6. 
 
 ture is interpreted allegorically. i^Such is the tense according 
 
 Scripture mentions neither the to the reading of the best MSS. 
 
 father nor mother, neither the i^The word used (as often) 
 
 birth nor death, of Melchise- without the article for the law. 
 
 dec. Cf. note on Rom. iii. 20, 
 
 i^Such is the sense of the ^oyjy^^ the Messiah, predicted 
 
 word used here. in Ps. ex. 4. 
 
 "The verbs are present-per- ^it^jq verbs are present-per- 
 fect, feet. 
 
 "The same word as in i. 4. ^"^Hath arisen. Compare the 
 
 "Viz. testified in Ps. ex. 4. passage of Isaiah quoted Matt. 
 
 "Thou art a priest forever." iv. 16. 
 
EPISTLE TO THE HEBREWS. 211 
 
 vii. 
 of which tribe Moses spake nothing concerning priesthood. 
 And this is far more evident when23 another priest ariseth 15 
 after the likeness of Melchisedec; who is made not under the 16 
 law of a carnal commandment, but with the power of an im- 
 perishable life; for it is testified^* of Him, "Thou art a 17 
 priest FOREVER after the order of Melchisedec." On the 18 
 one hand,25 an old commandment is annulled, because it was 
 weak and profitless (for the Law perfected26 nothing) ; and 19 
 on the other hand, a better hope is brought in, whereby we 
 draw near unto God. 
 
 And inasmuch as this Priesthood hath the confirmation of 20 
 an oath — (for those priests are made without an oath, but 21 
 He with an oath, by Him that said unto Him,, * * The Lord 
 sware, and will not repent, Thou art a priest forever")^^ — 22 
 insomuch Jesus is^s surety of a better covenant. And they, 23 
 indeed, are29 many priests [one succeeding to another's 
 ofiice], because death hindereth their continuance. But He, 24 
 because He remaineth forever, hath no successor in His 
 priesthood.3o Wherefore also He is able to save them to the 25 
 uttermost that come unto God by Him, seeing He ever liveth 
 to make intercession for them. 
 
 For such a High Priest became us, who is holy, harm- 26 
 less, undefiled, separate,3i from sinners, and ascended above 
 the heavens. Who needeth not daily,32 as those High 27 
 
 "//, here meaning if, as is his own family, for seven days 
 
 the case. before the day of Atonement. 
 
 "The best MSS. have the pas- s^^his "daily" has occasioned 
 
 sive. much perplexity, for the High 
 
 "The particles in the Greek Priest only offered the sin-offer- 
 express this contrast. The over- ings here referred to once a 
 looking of this caused the er- year, on the day of Atonement. 
 ror in the A. V. (Levit. xvi. and Exod. xxx. 7- 
 
 ^"Compare note on verse 11. 10.) We must either suppose 
 
 "In this quotation (again re- (with Tholuck) that it is used 
 
 peated) from Ps. ex. 4, the for perpetually, i. e. year after 
 
 words "after the order of Mel- year : or we must suppose a ref- 
 
 chisedec" are not found here in erence to the High Priest as 
 
 the best MSS. taking part in the occasional 
 
 ^''Not "was made" (A. V.), sacrifices made by all the 
 
 but has become or is. Priests, for sins of ignorance 
 
 '^^Are, or have become, not (Levit. iv.) ; or we must sup- 
 
 "were" (A. V.) ; an important pose that the regular acts of the 
 
 mistranslation, as the present Priesthood are attributed to the 
 
 tense shows that the Levitical High Priests, as representatives 
 
 priesthood was still enduring and heads of the whole order; 
 
 while this Epistle was written. or, finally, we must take "High 
 
 ^^Not passing on to another. Priests," as at Matt. ii. 4, Acts 
 
 siThis seems to refer to the v. 24, and other places, for the 
 separation from all contact with heads of the twenty-four classes 
 the unclean, which was requir- into which the Priests were di- 
 ed of the high priest; who (ac- vided, who officiated in turn, 
 cording to the Talmud) abstain- This latter view is perhaps the 
 ed from intercourse even with most natural. The Priests sac- 
 
212 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 irii. 
 
 Priests,33 to offer up sacrifice, first for His own sins/ and then 
 for the People 's ; for this He did once, when He offered up 
 
 28 Himself. For the Law maketh men High Priests, who have 
 infirmity; but the word of the oath which was since the 
 Law,34 maketh the Son, who is consecratedss f orevermore. 
 
 ii. 1 Now this is the sum of our words.36 We 
 
 have such a High Priest, who hath sat down The Mosaic 
 on the right hand of the throne of the Maj- T^mpl? mir- 
 
 2 esty in the heavens; a minister of the sane- archy, and sac- 
 tuary,37 and of the true tabernacle, which \^^^p^ '^^^ ^^ 
 
 3 the Lord pitched, and not man. For every s^adow^of the 
 High Priest is ordained38 to offer gifts and better covenant, 
 sacrifices; wherefore this High Priest also f^^ Itonement 
 
 4 must have somewhatSQ to offer. Now^o if of Christ. 
 He were on earth. He would not be a Priest 
 
 at all,4i since the Priests are they that make the offerings 
 
 5 according to the Law; 42 who minister to that which is a 
 figure43 and shadow of heavenly things, as Moses is ad- 
 monished44 by God, when he is about to make the tabernacle; 
 for ''See," saith He, "that thou make all things according 
 
 6 to the pattern showed thee in the mount. "^^5 But now He 
 hath obtained a higher ministry, by so much as He is the 
 mediator46 of a better covenant, which is enacted*? under 
 better promises. 
 
 7 For if that first covenant were faultless, no place would 
 
 8 be sought48 for a second ; whereas He findeth fault,49 and 
 saith unto them, "Behold, the days comes, saith the Lord, 
 
 rificed a lamb every morning 
 and evening, and offered an of- 
 fering of flour, and wine be- 
 sides. Philo regards the lambs 
 as offered by the Priests for the 
 people, and the flour for them- 
 selves. He also says the High 
 Priest offered prayers and sac- 
 rifices every day. 
 
 s^Literally, the [ordinary^ 
 High Priests. 
 
 3*Viz., the oath in Ps. ex. 4, 
 so often referred to in this 
 Epistle. 
 
 ^'Compare ii. 10. 
 
 ^^Literally, the things which 
 are being spoken. 
 
 ^Sanctuary. Compare ix. 12, 
 Holy Place, where the Greek 
 word is the same. 
 
 38The same thing is said v. 1. 
 
 s^What the sacrifice was is not 
 said here, but had been just be- 
 fore mentioned, vii. 27. 
 
 *°Now (not for) is according 
 to the reading of the best MSS. 
 
 *i"Not a Priest at all." The 
 translation in A. V. is hardly 
 strong enough. 
 
 *20ur Lord, being of the tribe 
 of Judah, could not have been 
 one of the Levitical Priesthood. 
 So it was said before, vii. 14. 
 
 «Viz. the Temple ritual. 
 
 **Compare Acts x. 22, and 
 Heb. xi. 7. 
 
 «Bxod. XXV. 40 (LXX.). 
 
 **Moses was called by the 
 Jews the Mediator of the law. 
 See Gal. iii. 19, and note. 
 
 ^■^Compare vii. 11, not "was 
 established" (A. V.), but hath 
 been or is. 
 
 <»Here A. V. is not quite cor- 
 rect. 
 
 ""Findeth fault" refers to the 
 preceding "faultless" The pro- 
 ♦noun should be joined with 
 "saith." 
 
EPISTLE TO THE HEBREWS. 213 
 
 viii. 
 when I ivill accomplish^o for the house of Israel and for the 
 house of Judah a new covenant. Not according to the cove- 9 
 najit which I gave^^ unto their fathers, in the day when I 
 took them by the hand to lead them out of the land of Egypt; 
 because they continued not in my covenant, and I also turned 
 my face from them, saith the Lord. For this is the covenant 10 
 which I will make unto the house of Israel after those days, 
 saith the Lord: I will give^^ my laws unto their mind, and} 
 write them upon their hearts; and I will be to them a God, 
 and they shall be to me a people. And they shall not teach 11 
 every man his neighbor's and every man his brother, saying 
 know the Lord; for all shall know me, from the least unto the 
 greatest. For I will be merciful to their unrighteousness, 12 
 and their sins and their iniquities will I remember no 
 more."5i In that He saith *M new covenant," He hath 
 made the first old; and that which is oldss and stricken in 
 years is ready to vanish away. 
 
 Now the first covenant also had ordinances of worship, and ix. 1 
 its Holy Place was in this world.se For a tabernacle was 2 
 made [in two portions] ; the first (wherein was the candle- 
 stick,57 and the table,58 and the showbread),s9 which is 
 called theso sanctuary; and, behind the second veil, the 3 
 tabernacle called the Holy of Holies, having the golden 4 
 altar of incense,6i and the ark of the covenant overlaid round 
 
 80Here another verb is substi- ond to the weakness of old age. 
 
 tuted for that found in the LXX. 56"The sanctuary," not "A 
 
 The preposition denotes "for," sanctuary" (A. V.) ; and ob- 
 
 not "with" (A. V.). serve the order of the words, 
 
 "It must be remembered that showing that "in this world" is 
 
 the Greek words does not (like the predicate, 
 
 the English covenant) imply "Exod. xxv. 31, and xxxvii. 
 
 reciprocity. It properly means 17. 
 
 a legal disposition, and would ^sExod. xxv. 23, and xxxvii. 
 
 perhaps be better translated 10. 
 
 dispensation here. A covenant ''^Exod. xxv. 30, and Levit. 
 
 between two parties is express- xxiv. 5. 
 
 ed by a different term. The new ^See the note on ix. 24. 
 
 dispensation is a gift from God «i"Altar of incense." This has 
 
 rather than a covenant between given rise to much perplexity. 
 
 God and man (see Gal. iii. 15- According to Exod. xxx. 6, the 
 
 20). Hence perhaps the other Incense altar was not in the 
 
 alteration of verb here, as well Holy of Holies, but on the outer 
 
 as that mentioned in the pre- side of the veil which separated 
 
 ceding note. the Holy of Holies from the rest 
 
 '^^"Give," not "put" (A. V.). of the Tabernacle. Several meth- 
 
 63The best MSS. read citizen ods of evading the diflaculty 
 
 instead of neighbor, which does have been suggested ; amongst 
 
 not, however, alter the sense. others, to translate the word by 
 
 "Jer. xxxi. 31-34 (LXX. with censer, and understand it of the 
 
 the above-mentioned varia- censer which the High Priest 
 
 tions). brought into the Holy of Holies 
 
 i^The first refers to time once a year; but this was not 
 
 (growing out of date), the sec- kept in' the Holy of Holies. 
 
214 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 about with gold,62 whereincs was the golden pot64 that had 
 the manna, and Aaron 's rodes that budded, and the tablescb 
 of the covenant; and over it the cherubimsST of glory 
 shadowing the Mercy-seat.es Whereof we cannot now speak 
 particularly. Now these things being thus ordered, unto the 
 first tabernacle the priests go09 in continually, accomplishing 
 the offices7o of their worship. But into the second goeth the 
 High Priest alone, once a year, not without blood, which 
 he offereth for himself and for the errors7i of the people. 
 
 Moreover, the term is used for 
 the Incense-altar by Philo and 
 Josephus. The best explanation 
 of the discrepancy is to consid- 
 er that the Incense altar, though 
 not within the Holy of Holies, 
 was closely connected therewith, 
 and was sprinkled on the day of 
 Atonement with the same blood 
 with which the High Priest 
 made atonement in the Holy of 
 Holies. See Exod. xxx. 6-10, 
 and Levit. xvi. 11, &c. 
 62Exod. XXV. 11. 
 ^Here we have another difB- 
 culty ; for the pot of manna 
 and Aaron's rod were not kept 
 in the Ark in Solomon's time, 
 when it contained nothing but 
 the tables of the Law. See 1 
 Kings viii. 9, 2 Chron. v. 10. 
 It is, however, probable that 
 these were originally kept in the 
 Ark. Compare Exod. xvi. 33, 
 and Numbers xvii. 10, where 
 they are directed to be laid up 
 "before the Lord," and "before 
 the testimony" [i. e. the tables 
 of the Law], which indicates, at 
 least, a close juxtaposition to 
 the Ark. More generally, we 
 should observe that the inten- 
 tion of the present passage is 
 not to give us a minute and ac- 
 curate description of the furni- 
 ture of the Tabernacle, but to 
 allude to it rhetorically : the 
 only point insisted upon in the 
 application of the description 
 (see verse 8) is the symbolical 
 character of the Holy of Holies. 
 Hence the extreme anxiety of 
 commentators to explain away 
 every minute inaccuracy is su- 
 perfluous. 
 
 6^Exod. xvi. 32, &c. 
 
 85Num. xvii. 10. 
 
 ««Exod. XXV. 16. 
 
 «^Exod. XXV. 18. 
 
 «8Exod. XXV. 17. This is the 
 
 word used in the LXX. for 
 Mercy-seat. 
 
 «»The writer of the Epistle 
 here appears to speak as if the 
 Tabernacle were still standing. 
 Commentators have here again 
 found or made a difficulty, be- 
 cause the Temple of Herod was 
 in many respects different from 
 the Tabernacle, and especially 
 because its Holy of Holies did 
 not contain either the Ark, the 
 Tables of the Law, the Cheru- 
 bim, or the Mercy-seat (all 
 of which had been burnt by 
 Nebuchadnezzar with Solomon's 
 Temple) but was empty. Of 
 course, however, there was no 
 danger that the original read- 
 ers of this Epistle should 
 imagine that its writer spoke 
 of the Tabernacle as still stand- 
 ing, or that he was igno- 
 rant of the loss of its most pre- 
 cious contents. Manifestly he 
 is speaking of the sanctuary of 
 the First Covenant (see ix. 1) 
 as originally desiqned. And he 
 goes on to speak "of the existing 
 Temple-worship as the continu- 
 ation of the Tabernacle-wor- 
 ship, which, in all essential 
 points, it was. The translators 
 of the Authorized Version (per- 
 haps in consequence of this 
 difficulty) have mistranslated 
 many verbs in the following 
 passage, which are in the pres- 
 ent tense, as though they were 
 in the past tense. Thus we have 
 "loent," "offered," "were offer- 
 ed," "they offered" (x. 1), &c. 
 The English reader is thus led 
 to suppose that the Epistle was 
 written after the cessation of 
 the Temple-worship. 
 
 '^"Plural, not singular, as in 
 A. V. 
 
 "^"Errors." Compare v. 2, 
 and the note. 
 
EPISTLE TO THE HEBREWS. 
 
 215 
 
 Whereby the Holy Spirit signifieth that the way into the 
 Holy Place is not yet made fully manifest,72 while still the 
 outer73 tabernacle standeth. But it is a figure for the present 
 time,74 under75 which gifts and sacrifices are offered that 
 cannot perfect the purpose of the worshipper, according to 
 the conscience; 76 being carnal ordinances, commanding 
 meats and drinks, and diverse washings, imposed until a 
 time of reformation. 77 
 
 But when Christ appeared, as High Priest of the good 
 things to come, He passed through the greater and more per- 
 fect tabernacle78 not made with hands (that is, not of man's 
 building), 79 and entered, not by the blood of goats and 
 calves, but by His own blood, once for all, into the Holy 
 Place, having obtained an everlasting redemption.so For if 
 the blood of bulls and goats, and the ashes of a heifersi 
 sprinkling the unclean, sanctifieth to the purification of the 
 flesh, how much more shall the blood of Christ, who through 
 the eternal Spirit offered Himself without spot to God, 
 
 iz. 
 
 8 
 
 10 
 
 11 
 
 12 
 
 la 
 
 14 
 
 72It may be asked, How could 
 it be said, after Christ's ascen- 
 sion, that the way into the Holy 
 place was not made fully mani- 
 fest? The explanation is, that 
 while the Temple-worship, with 
 its exclusion of all but the High 
 Priest from the Holy of Holies, 
 still existed, the way of salva- 
 tion would not be fully manifest 
 to those who adhered to the 
 outward and typical observ- 
 ances, instead of being thereby 
 led to the Antitype. 
 
 'H. e. while the inner is sepa- 
 rate from the outer tabernacle. 
 That "first" has this meaning 
 here is evident from ix. 2. 
 
 7^The A. V. here interpolates 
 "then" in order to make this 
 correspond with the mistrans- 
 lated tenses already referred to. 
 
 ''^According to which figure. 
 This follows the reading of the 
 best MSS., and adopted by Gries- 
 bach, Lachmann, and Tischen- 
 dorf's 1st edition ; it suits the 
 preposition better than the other 
 reading, to which Tischendorf 
 has returned in his 2d edition. 
 
 leperfect the worshipper, ac- 
 cording to the conscience. This 
 is explained, x. 2, as equivalent 
 to "the worshippers, once puri- 
 fied, would have had no more 
 conscience of sin." The mean- 
 ing here is to bring him to the 
 
 accomplishment of the end of 
 his worship, viz. remission of 
 sins. It is not adequately rep- 
 resented by to make perfect, as 
 we have before remarked ; to 
 consummate would be again the 
 best translation, if it were less 
 unusual. 
 
 "The reading of this verse is 
 very doubtful Tischendorf in 
 his 2d edition returns to the 
 reading of the T. R., which is 
 also defended by De Wette. 
 But Griesbach and Lachmann 
 adopt the other reading, which 
 is followed in our translation. 
 The construction is literally, 
 imposed with conditions of 
 meats, dec, until a time of ref- 
 ormation. 
 
 ■'^This greater tabernacle is 
 the visible heavens, which are 
 here regarded as the outer 
 sanctuary. 
 
 ■^^Literally, this building. This 
 parenthesis has very much the 
 appearance of having been 
 originally a marginal gloss 
 upon the preceding phrase. 
 
 ^"There is nothing in the 
 Greek corresponding to the 
 words "for us" (A. V.). 
 
 ^^The uncleanness contracted 
 by touching a corpse was puri- 
 fied by sprinkling the unclean 
 person with the water of sprin- 
 kling, which was made with the 
 
216 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 15 
 
 16 
 17 
 
 18 
 19 
 
 20 
 21 
 
 22 
 
 purify our82 conscience from dead works, that we may wor- 
 ship the living God! 
 
 And for this cause He is the mediator of a new testa- 
 ment; that, when death had^^ made redemption for the 
 transgression under the first testament,84 they that are 
 called might receive the promise of the eternal inheritance. 
 For where a testament is, the death of the testator must be 
 declared; 85 because a testament is made valid by death, 
 for it hath no force at all during the lifetime of the testator. 
 
 Wherefore86 the first testament also hath its dedicationST 
 not without blood. For when Moses had spoken to all the 
 people every precept according to the Law, he tookss the 
 blood of the calves and goats, with water and scarlet wool 
 and hyssop, and sprinkled both the book itselfss and all the 
 people, saying, ''This is the blood of the testament which 
 God hath enjoined unto you."^^ Moreover he sprinkled with 
 blood the tabernacle^i also, and all the vessels of the ministry, 
 in like manner. And according to the Law, almost all things 
 are purified with blood, and without shedding of blood is no 
 
 ashes of a red heifer. See 
 Numbers xix. (LXX.). 
 
 82"Our" (not "your") is the 
 reading of the best MSS. 
 
 s^Literally, after death had 
 occurred for the redemption^ of, 
 &c. The words must be thus 
 taken together. 
 
 8*The Authorized Version is 
 correct in translating testament 
 in this passage. The attempts 
 which have been made to avoid 
 this meaning are irreconcilable 
 with any natural explanation of 
 testator. The simple and obvi- 
 ous translation should not be 
 departed from in order to avoid 
 a difficulty ; and the difficulty 
 vanishes when we consider the 
 rhetorical character of the 
 Epistle. The statement in this 
 verse is not meant as a logical 
 argument, but as a rhetorical 
 illustration, which is suggested 
 to the writer by the ambiguity 
 of the word for "testament" or 
 "covenant." 
 
 ^Declared is omitted in A. V. 
 The legal maxim is the same as 
 that of English Law, Nemo est 
 Jiceres viventis. 
 
 88This "wherefore" does not 
 refer to the preceding illustra- 
 tion concerning the death of 
 
 the testator, but to the reason- 
 ing from which that was only 
 a momentary digression. Com- 
 pare verse 18 with verses 12-14. 
 
 ®^The verb means to dedicate 
 in the sense of to inaugurate; 
 cf. Heb. X. 20 ; so the feast 
 commemorating the opening of 
 inauguration of the Temple by 
 Judas Maccabseus (after its 
 pollution by Antiochus Epiph- 
 anes) was called "the dedica- 
 tion." (John X. 22.) 
 
 ssSee Exod. xxiv. 3-8. The 
 sacrifice of goats (besides the 
 cattle) and the sprinkling of 
 the book are not in the Mosaic 
 account. It should be remem- 
 bered that the Old Testament is 
 usually referred to memoriter 
 by the writers of the New Test- 
 ament. Moreover, the advo- 
 cates of verbal inspiration 
 would be justified in maintain- 
 ing that these circumstances 
 actually occurred, though they 
 are not mentioned in the books 
 of Moses. 
 
 ^ntself is omitted in A. V. 
 
 »»Exod. xxiv. 8 (LXX., but 
 with a change of verb). 
 
 »iApparently referring to 
 Levit. viii., verses 19, 24, and 
 30. 
 
EPISTLE TO THE HEBREWS. 217 
 
 ix. 
 remission. It was, therefore, necessary that the patterns of 23 
 heavenly things should thus be purified, but the heavenly 
 things themselves with better sacrifies than these. For Christ 24 
 entered not into the sanctuaryos made with hands, which is a 
 figure of the true, but into heaven itself, now to appear in the 
 presence of God for us. Nor yet that He should offer Him- 25 
 self often, as the High Priest entereth the sanctuary every 
 year with blood of others; for then must He often have 26 
 suffered since the foundation of the world: but now once, 
 in the end^a of the ages, hath He appeared,^'* to do away sin 
 by the sacrifice of Himself.os And as it is appointed unto 27 
 men once to die, but after this the judgment, so Christ was 28 
 once offered "to bear the sins of many/'^G and unto them 
 that look for Him shall He appear a second time, without 
 sin, ' "J? unto salvation. 
 
 For the Law, having a shadow of the^s good things to x. 1 
 come, and not the very image of the reality,99 by the un- 
 changing sacrifices which year by year they offer continu- 
 ally! can never perfects the purpose of the offerers.s For 2 
 then would they not have ceased to be offered? because the 
 "worshippers, once purified, would have had no more con- 
 science of sins. But in these sacrifices there is a remem- 3 
 brance of sins made every year. For it is not possible that 4 
 the blood of bulls and goats should take away sins. Where- 5 
 fore, when He cometh into the world, He saith, "Sacrifice 
 'and offering thou wouldest not, hut a body hast thou pre- 
 pared meA In burnt-offerings and sacrifices for sin thou 6 
 
 82Not "the holy places" (A. thought is the same as Rom. 
 
 v.), but the holy place or sane- vi. 10. 
 
 tuary. Compare viii. 2, ix. 2, ^s^jje definite article is omit- 
 
 ix. 25, xiii. 11. It is without ted in A. V. 
 
 the article here, as is often the ^^The real things. 
 
 case with words similarly used. ^The same is omitted in A. V. 
 
 "^''The end of the ages" ^compare ix. 9, and note, 
 
 means the termination of the The "perfection" of the wor- 
 
 period preceding Christ's com- shippers was entire purification 
 
 ing. It is a phrase frequent in ^rom sin: this they could not 
 
 et. Matthew, with "age," in- attain under the Law as was 
 
 stead of "ages," but not occur- manifest by the perpetual itera- 
 
 ring elsewhere. The A. V. tion of the self-same sacrifices 
 
 translates two different terms required of them. 
 
 Lcr'"' by the same word, "world." ^Literally, those who come to 
 
 "'Literally, He hath been offer. 
 
 made manifest to the siyht of "In the Hebrew original thg 
 
 men. words are, "thou hast opened 
 
 ^>^The A. V. is retained here, [or pierced] my ears." The 
 
 being justified by offered Him- LXX. (which is here quoted) 
 
 self, verse 14. translates this "a body hast 
 
 »«Isaiah liii. 12 (LXX.), He thou prepared me." Perhaps 
 
 hare the sins of many. the reading of the Hebrew may 
 
 "'TholucH compares separate formerly have been different 
 
 from sinners (vii. 26), Ttie from wb'^t it no^ is; op per- 
 
218 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 X. 
 
 7 hast had no pleasure. Then said I, Lo, I come (in the volume 
 of the book it is written of me) to do thy will, God."5 
 
 8 When He had said before, "Sacrifice and offering and burnt- 
 offerings and sacrifices for sin thou wouldest not, neither 
 hadst pleasure therein" (which are offered under the law), 
 
 9 "Then" (saiths He), "Lo, I come to do thy will, God.'' 
 He taketh away the first/ that He may establish the second. 
 
 10 And ins that "will" we are sanctified, by the offering of 
 the "body "9 of Jesus Christ, once for all. 
 
 11 And every priestio standeth daily ministering, and offering 
 oftentimes the same sacrifices which can never take away 
 
 12 sins. But HE, after He had offered one sacrifice for sins, 
 
 13 forever sat down on the right hand of God; from hence- 
 forth expecting "till his enemies be made his footstool. "i-i- 
 
 14 For by one offering He hath perfectedis forever the purifica- 
 
 15 tion of them whom He sanctifieth. Whereof the Holy Spirit 
 
 16 also is a witness to us. For after He had said before, ' ' This 
 is the covenant that I will make with them after those days, 
 saith the Lord: I will give 7ny Laws upon their hearts, and 
 
 17 write them upon their minds.' "^^ He saith also, "Their sins 
 
 18 and their iniquities will I remember no more."^^ Now 
 where remission of these is, there is no more offering for sin! 
 
 19 Having therefore, brethren, boldness to p , 
 enter the holy place through the blood of fn^'Tgain^*'""' 
 
 20 Jesus,i5 by a new and living way which He apostasy, 
 
 haps the body may have been mated them that are being 
 
 an error for ear, which is the sanctified The verb to perfect 
 
 readmg of some MSS. does not. by itself, represent I 
 
 ^Ps. xl. 6-8 (LXX. with some the original word. See notes on 
 
 slight variations). x. 1, ix. 10, and ii. 10. We 
 
 6Not "said He" (A. V.), but should also observe, that "be- 
 
 He hath said, or saith He. ing sanctified" is not equivalent 
 
 ^The first, viz. the sacrifices ; to "having been sanctified " 
 
 the second, viz. the will of God. i^jer. xxxi. 34 (LXX ) The 
 
 ^In the ivill of God, Christians part of the quotation here'omit- 
 
 are already sanctified as well as ted is given above viii 10-12 
 
 Justified, and even glorified (see It appears from the slight vari- 
 
 Rom. viii. 30) ; i. e. God wills ations between the present quo- 
 
 their sanctification, and has tation and the quotation of the 
 
 °°?.®r.^^^ ^^^^ ^° insure it. same passage in chap, viii., that 
 
 » Body," alluding to the the writer is quoting from mem- 
 
 body hast thou prepared me" ory. 
 
 of the above quotation. "Jer. xxxi. 34 (LXX.), be- 
 
 lOThe MSS. are divided be- ing the conclusion of the pas- 
 
 tween "priest" and "high sage quoted before, viii 12 
 
 priest;" if the latter reading The omission of "He saith" with 
 
 be correct, the same explana- the "and" which joins the two 
 
 tion must be given as in the detached portions of the quo- 
 
 note on vii. 27. tation, though abrupt, is not un- 
 
 "Ps. ex. 1 (LXX.), quoted exampled ; compare 1 Tim. v. 
 
 above, i. 13. (See note there.) 18. 
 
 i^Literally, He hath consum- ^'Compare ix. 25. 
 
EPISTLE TO THE HEBREWS. 
 
 219 
 
 hath openedic for us, through the veil (that is to say, His 
 flesh), 17 and having a High Priestis over the house of God, 
 let us draw near with a true heart, in full assurance of faith; 
 as our hearts have been " sprinkled "^'-i from the stain of an 
 evil conscience, and our bodies have been washed with pure 
 water. Let us hold fast the confession of our hope,2o without 
 wavering; for faithful is He that gave pronwse. And let 
 us consider the exaniple2i one of another, that we may be 
 provoked unto love and to good works. Let us not forsake 
 the assembling22 of ourselves together, as the custom of some 
 is, but let us exhort one another ; and so much the more, as ye 
 
 I see The Day approaching.23 For if we sin wilfully,24 after 
 we have received the knowledge25 of the truth, there remain- 
 eth no more sacrifice for sins, but a certain fearful look- 
 
 ' ing for of judgment, and "a wrathful fire that shall devour 
 the adversaries. ' '26 He that hath despised the Law of Moses 
 dieth27 without mercy, upon the testimony of two or three 
 
 "See note on ix. 18. 
 
 "The meaning of this is, that 
 the flesh (or manhood) of 
 Christ was a veil which hid His 
 true nature ; this veil He rent 
 when He gave up His body to 
 death ; and through His incar- 
 nation, thus revealed under its 
 true aspect, we must pass, if we 
 would enter into the presence 
 of God. We can have no real 
 knowledge of God but through 
 His incarnation. 
 
 i^Literally, "Great Priest." 
 The same expression is used for 
 High Priest by Philo and LXX. 
 
 i»"Sprinkled" (alluding to ix. 
 13 and 21), viz. loith the blood 
 of Christ; compare, "blood of 
 sprinkling," xii. 24. Observe 
 the force of the perfect parti- 
 ciple in this and "washed;" 
 both referring to accomplish 
 facts. See x. 2. 
 
 ^°"Hope/' not "faith." (A. 
 V.) 
 
 "This is Chrysostom's inter- 
 pretation, which agrees with 
 the use of the verb, iii. 1. 
 
 "It was very natural that the 
 more timid members of the 
 Church should shrink from fre- 
 quenting the assembly of the 
 congregation for worship, in a 
 time of persecution. 
 
 23"The Day" of Christ's com- 
 ing was seen approaching at 
 this time by the threatening 
 
 prelude of the great Jewish war, 
 wherein He came to judge that 
 nation. 
 
 2*"Willfully." This is oppos- 
 ed to the "if a man sin not wil- 
 fully" (Levit. iv. 2, LXX.), the 
 invohmtary sins for which pro- 
 vision was made under the Law. 
 The particular sin here spoken 
 of is that of apostasy from the 
 Christian faith, to which these 
 Hebrew Christians were partic- 
 ularly tempted. See the whole 
 of this passage from x. 26 to 
 xii. 29. 
 
 =^5" Knowledge." Compare 
 Rom. X. 2, Phil. i. 9, &c. 
 
 ^Hs. xxvi. 11. Quoted gener- 
 ally from the LXX. Those who 
 look for this quotation in A. V. 
 will be disappointed ; for the 
 A. v., the Hebrew, and the 
 LXX., all differ. 
 
 "The present, translated as 
 past in A. V. The reference is 
 to Deut. xvii. 2-7, which pre- 
 scribes that an idolater should 
 be put to death on the testimony 
 of two or three witnesses. The 
 writer of the Epistle does not 
 mean that idolatry was actually 
 thus punished at the time he 
 wrote (for though the Sanhe- 
 drin was allowed to judge 
 charges of a religious nature, 
 they could not inflict death 
 without permission of the Ro- 
 
 21 
 22 
 
 23 
 24 
 
 25 
 
 26 
 
 27 
 
 28 
 
220 
 
 X. 
 
 29 
 
 30 
 
 31 
 32 
 
 33 
 
 34 
 
 35 
 
 36 
 37 
 
 38 
 
 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 witnesses. Of how much sorer punishment, suppose ye, shall 
 he be thought worthy, who hath trodden under foot the Son 
 of God, and hath counted the blood of the covenant, where- 
 with he was sanctified, an unholy thing, and hath done 
 despite unto the Spirit of Grace? For we know Him that 
 hath said, "Vengeance is mine, I will reyay, saith the 
 Lord; "28 and again, ''The Lord shall judge His people."29' 
 It is a fearful thing to fall into the hands of the living God.so 
 
 But call to remembrance the former days, 
 in which, after ye were illuminated, ye en- and exhorta- 
 duredsi a great fight of afflictions; for not *'°" ^o* to let 
 only were ye made a gazing-stock by re- queued byTear 
 proaches and tribulations, but ye took part 
 also in the sufferings of others who bore the like. For ye 
 showed compassion to the prisoners,32 and took joyfully the 
 spoiling of your goods, knowing that ye havens in heaven a 
 better and an enduring substance. Cast not away, therefore, 
 your confidence, which hath great recompense of reward. 
 For ye have need of steadfastness, that, after ye have 
 done the will of God, ye may receive the promise. For yet 
 a little while and "He that cometh shall be come, and shall 
 not tarry. "S4: Now "By faith shall the righteous live;"s5 
 
 man Procurator, which would 
 probably have been refused, ex- 
 cept under very peculiar cir- 
 cumstances, to an enforcement 
 of this part of the Law) ; but 
 he speaks of the punishment 
 prescribed by the Law. 
 
 2**Deut. xxxii. 35. This quo- 
 tation is not exactly according 
 to LXX. or Hebrew, but is ex- 
 actly in the words in which it 
 is quoted by St. Paul, Rom. xii. 
 19. 
 
 29Deut. xxxii. 36 (LXX.). 
 
 ^The preceding passage 
 (from verse 2G), and the simi- 
 lar passage, vi. 4-6, have proved 
 perplexing to many readers ; 
 and were such a stumbling- 
 block to Luther, that they caus- 
 ed him even to deny the canon- 
 ical authority of the Epistle. 
 Yet neither passage asserts the 
 impossibility of an apostate's 
 repentance. What is said 
 amounts to this — that for the 
 conversion of a deliberate apos- 
 tate, God has (according to the 
 ordinary laws of His working) 
 BO further means in store than 
 
 those which have been already 
 tried in vain. It should be re- 
 membered, also, that the parties 
 addressed are not those who 
 had already apostatized, but 
 those who were in danger of so 
 doing, and who needed the 
 most earnest warning. 
 
 2^If this Epistle was address- 
 ed to the Church of Jerusalem, 
 the afflictions referred to would 
 be the persecutions of the San- 
 hedrin (when Stephen was kill- 
 ed), of Herod Agrippa (when 
 James the Greater was put to 
 death), and again the more re- 
 cent outbreak of Ananus, when 
 James the Less was slain. 
 
 32"The bondsmen" (not "my 
 bonds") is the reading of all 
 the best MSS. 
 
 3-''Not "knowing in yourselves'* 
 (A. v.). The reading of the 
 best MSS. is, tJiat ye have your- 
 selves, or for yourselves, i. e.„ 
 as your own. 
 
 3<Habak. ii. 3 (LXX.). Not 
 fully translated in A. V. 
 
 «5Habak. ii. 4 (LXX.), quoted 
 also Rom, i. 17, and Gal. iii. 11. 
 
EPISTLE TO THE HEBREWS. 
 
 221 
 
 ble to things 
 visible 
 
 and "7/ /te^o draw hack through fear, my soul hath no pleas- 
 ure in /ti?/K"37 But we are not men of fear unto perdition, 39 
 but of faith unto salvation.ss 
 
 Now faith is the substance^a of things xi. 1 
 Faith defined as hoped for, the evidence of things not seen, 
 whi^ch^enabyef ^0^ therein the elders obtained a good re- 2 
 men to prefer port.^o 
 
 things invisi- gy faith we understand that the universe^i 3 
 
 is framed42 by the word of God, so that the 
 world which we behold^s springs not from 
 things that can be seen. 
 
 By faith Abel offered unto God a more ex- 4 
 Its operation cellent sacrifice than Cain, whereby he ob- 
 exempHfied tained testimony that he was righteous, for 
 
 God testified** unto his gifts; and by it he 
 being dead yet speaketh.^s 
 
 By faith Enoch was translated, that he should not see 5 
 death, and ' ' lie was not found, because God translated 
 him."'^(i For before his translation he had this testimony, 
 that '^ he pleased God;'''^'^ but without faith it is impossible 6 
 to please Him; for whosoever cometh unto God must have 
 faith48 that God is, and that He rewardeth them that dili- 
 gently seek Him. 
 
 By faith Noah, being warned by God concerning things 7 
 not seen as yet, through fear of God*^ prepared an ark, to the 
 saving of his house. Whereby he condemned the world, and 
 became heir of the righteousness of faith. 
 
 By faith Abraham, when he was called,5o obeyed the com-- 8 
 
 3«The "any man" of A. V. is 
 not in the Greek. The Greelc 
 verb is exactly the English 
 flinch. 
 
 ='-Habak. ii. 4 (LXX.). But 
 this passage in the original pre- 
 cedes the last quotation, which 
 It here follows. 
 
 3.sproperly fjaining of the soul, 
 and thus equivalent to salva- 
 tion. 
 
 2*For the meaning of this 
 word, see note on iii. 14. 
 
 ^""Obtained a good report," 
 of. Acts vi. 3. This verse is ex- 
 plained by the remainder of the 
 chapter. The faith of the Patri- 
 archs was a type of Christian 
 faith, because it was fixed upon 
 a future and unseen good. 
 
 ""The worlds:" so i. 2. 
 
 <20bserve that the tenses are 
 perfects, not aorists. 
 
 *3The best MSS. have the par- 
 
 ticiple in the singular. The 
 doctrine negatived is that which 
 teaches that each successive 
 condition of the universe is 
 generated from a preceding 
 condition (as the plant from the 
 seed) by a mere material de- 
 velopment, which had no begin- 
 ning in a Creator's will. 
 
 "Gen. iv. 4. The Jewish tra- 
 dition was that fire from heaven 
 consumed Abel's offering. 
 
 *5This has been supposed 
 (compare xii. 24) to refer to 
 Gen. iv. 10, but it may be taken 
 more generally. 
 
 *«Gen. V. 24 (LXX.). 
 
 *nbid. 
 
 *''Without faith — must have 
 faith. The original has this 
 verbal connection. 
 
 ♦'•Compare Heb. v. 7. 
 
 501 f we follow some of the 
 best MSS., the translation will 
 
222 THE LIFE AND EPISTLES OF ST. PAUL, 
 xi. 
 
 mand to go forth into a placesi which he should afterward 
 receive for an inheritance; and he went forth, not knowing 
 9 whither he went. By faith he sojourned in the land of 
 promise as in a strange country, dwelling in tents, with 
 Isaac and Jacob, the heirs with him of the same promise. 
 
 10 For he looked for the city which hath suress foundations, 
 whose builder and maker is God. 
 
 11 By faith also Sarah herself received power to conceive seed, 
 even whens^ she was past age, because she judged Him faith- 
 
 12 ful who had promised. Therefore sprang there of one, and 
 him as good as dead, "so many as the stars of the sky in. 
 multitude, "5"^ and as the sand which is by the seashore^s 
 innumerable. 
 
 13 These all died in faith, not having received the promises, 
 but having seen them afar off, and embraced them,56 and 
 confessed that they were strangers and pilgrims upon earth, 
 
 14 For they that say such things declare plainly that they seek 
 
 15 a country. And truly, if they speaks^ of that country from 
 whence they came forth, they might have opportunity to re- 
 
 16 turn; but now they desire a better country, that is, a 
 heavenly. Wherefore God is not ashamed to be called their 
 God; for He hath prepared for them a city. 
 
 17 By faith Abraham, when he was tried, offeredss up Isaac, 
 and he that had believed^a the promises offered up his only- 
 
 18 begotten son, though it was said untoso him, "In Isaac shall 
 thy seed he called ;"^'^ accounting that God was able to 
 raise him up, even from the dead; from whence also (in a 
 figure) he received him. 
 
 be, "He that was called A'bra- strangers and pilgrims, they re- 
 
 ham [instead of Ahram]/' fer to the fact of their having 
 
 "Some of the best MSS. read left their native land," In other 
 
 "place" without the article. words, if Christians regret the 
 
 "^Cf. xii, 28. the world which they have re- 
 
 ^Was delivered is not in the nounced, there is nothing to pre- 
 
 best MSS. vent their returning to its en- 
 
 "Bxod. xxxii. 13 (LXX.). joyments. Here again we trace 
 
 '"'The same comparison is a reference to those who were 
 
 found Is. X, 22, quoted Rom. ix. tempted to apostatize. Such is 
 
 27. the meaning of the imperfect. 
 
 ^Persuaded is an interpola- '^Literally, hath offered. 
 
 tion not found in the best MSS. ^The word means more than 
 
 It was originally a marginal "received." (A. V.) His be- 
 
 gloss on embraced. The latter lief in the promises to his pos- 
 
 word cannot be adequately terity enhanced the sacrifice 
 
 translated in English, so as to which he made, 
 retain the full beauty of the ^"Unto," not "of." (A. V.) 
 
 metaphor. "Unto whom" is equivalent to 
 
 "Speak. The verb Is the same "though unto him." 
 In verse 22. The meaning is, "Gen. xxi. 12 (LXX.), quot- 
 
 "If, in calling themselves ed also Rom. x. 7. 
 
EPISTLE TO THE HEBREWS. 223 
 
 xi. 
 By faith Isaac blessed Jacob and Esau concerning 20 
 
 THINGS TO COME. 
 
 By faith Jacob, when he was dying, blessed both the sons 21 
 of Joseph; and "He worshipped, leaning upon the top of his 
 staff.' 'f-^ 
 
 By faith Joseph, in the hour of his death, spake^a of the 22 
 departing of the sons of Israel; and gave commandment con- 
 cerning his bones. 
 
 By faith Moses, when he was born, was hid three months 23 
 by his parents, because "they saw that the child was 
 goodly;"^* and they were not afraid of the king's com- 
 mandment. 
 
 By faith Moses, "when he was come to years, "^5 refused 24 
 to be called the son of Pharaoh 's daughter, choosing rather 25 
 to suffer aflfliction with the people of God, than to enjoy the 
 pleasures of sin for a season; esteeming the reproach of 20 
 Christie greater riches than the treasures of Egypt; for he 
 looked beyond67 unto the reward.es By faith he forsookeo 27 
 Egypt, not fearing the wr^h of the king; for he endured, 
 as seeing Him who is invisible. By faith he hath established^o 28 
 the passover, and the sprinkling of blood, that the destroyer 
 of the first-born might not touch the children of Israel. 7i 
 
 By faith they passed through the Red Sea as through dry 29 
 land; which the Egyptians tried to pass, and were swal- 
 lowed up. 
 
 By faith the walls of Jericho fell down, after they were 30 
 compassed about for seven days. 
 
 By faith the harlot Rahab perished not with the disobedi- 31 
 ent,72 because she had received the spies with peace. 
 
 And what shall I more say? for the time would fail me to 32 
 tell of Gideon, and of Barak, of Samson and of Jephthae, of 
 
 82Gen. xlvii. 31 (LXX.). The 6«The reproach of Christ's 
 
 present Hebrew text means, not people Is here called the re- 
 
 the top of his staff, but the head proach of Christ. Compare Col. 
 
 of his bed; but the LXX. fol- i. 24, and 2 Cor. i. 5; also see 
 
 lowed a different reading. The 1 Cor. x. 4. 
 
 "faith" of Jacob consisted in ""Literally, he looked away 
 
 fixing his hopes upon future from that which was before his 
 
 blessings, and worshipping God, eyes. 
 
 even in the hour of death. "'^Compare verse 6. 
 
 ^Spake. See verse 15. Jos- o^See Exod. ii. 15. 
 
 eph's "faith" relied on the ''^Perfect. 
 
 promise that the seed of Abra- "T/ie^n, i. e. the children of 
 
 ham should return to the prom- Israel. 
 
 ised land. (Gen. xv. 16.) ^^Not "them that believed 
 
 «Exod. ii. 2 (LXX.). "They not." (A. V.) They had heard 
 
 seeing that he was goodly." The the miracles wrought in favor 
 
 Hebrew speaks of his mother of the Israelites (Josh. ii. 10), 
 
 only. and yet refused ohedience. 
 
 <»Exod. ii. 11 (LXX.), 
 
XI. 
 
 33 
 
 34 
 
 35 
 
 36 
 37 
 
 38 
 
 39 
 40 
 
 224 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 David, and Samuel, and the prophets; who through faith 
 subdued kingdoms, wrought righteousness, obtained prom- 
 ises, stopped the mouths of lions,73 quenched the violence of 
 fire,74 escaped the edge of the sword, out of weaknesses were 
 made strong, waxed valiant in fight, turned to flight the 
 armies of the aliens. Women76 received their dead raised to 
 life again; and others were tortured,?? not accepting de- 
 liverance, that they might obtain a better78 resurrection. 
 Others also had trial of cruel mockings?^ and scourgings, 
 with chains and also imprisonment. They were stoned,,8o 
 were sawn^i asunder, were tempted,82 were slain with the 
 sword. They wandered about in sheep-skins and goat-skins, 
 being destitute, afflicted, tormented. They wandered in 
 deserts, and in mountains, and in dens and caves of the 
 earth ; of whomsa the world was not worthy. 
 
 And these all, having obtained a good report through 
 faith, received not the promise; God having provided some 
 'better thing for us, that they, without us, should not be 
 made perfect.84 
 
 "Referring to Daniel. (Dan. 
 vi. 17.) 
 
 ''*Referring to Dan. iii. 27. 
 
 "^^This and the two following 
 clauses may be most naturally- 
 referred to the Maccabees. 
 
 76Referring to the widow of 
 Sarepta (1 Kings xvii.) and the 
 Shunamite (2 Kings iv.). 
 
 "This refers both to Eleazar 
 (2 Mace, vi.), and to the seven 
 brothers, whose torture is de- 
 scribed, 2 Mace. vii. The verb 
 €TVfji7ravi(T-erja-av points especial- 
 ly to Eleazar, who was bound 
 to the Tvfxnavov, an instrument 
 to which those who were to be 
 tortured by scourging were 
 bound. (2 Mace. vi. 19.) The 
 "not acepting deliverance" re- 
 fers to the mother of the seven 
 brothers and her youngest son 
 (2 Mace. vii.). 
 
 ''^Better, viz. than that of 
 those who (like the Shuna- 
 mite's son) were only raised to 
 return to this life. This refer- 
 ence is plain in the Greek, but 
 cannot be rendered equally ob- 
 vious in English, because we 
 cannot translate the first avaexT- 
 vo-eto? in this verse by resur- 
 rection. 
 
 '^Mockings. Still referring 
 to the seven brothers, concern- 
 ing whose torments this word 
 
 is used. (2 Mace. vii. 7.) 
 
 «»Zechariah, the son of Je- 
 hoiadah, was stoned. (2 Chron. 
 xxiv. 20.) But it is not neces- 
 sary (nor indeed possible) to 
 fix each kind of death here men- 
 tioned on some person in the 
 Old Testament. It is more 
 probable that the Epistle here 
 speaks of the general persecu- 
 tion under Antiochus Epjr^r 
 anes. ''-^.^, » <^ff 
 
 ^lAccording to Jewish ^tradi- 
 tion, this was the death of 
 Isaiah ; but see the preceding 
 note. 
 
 82The Received Text is here 
 retained ; but it seems very 
 probable that the reading should 
 be (as has been conjectured), 
 they were burned. This was 
 the death of the seven broth- 
 ers. 
 
 ^Literally, they of whom the 
 world was not worthy, xoander- 
 ing in deserts and in moun- 
 tains, &c. ; i. e. they, for whom 
 all that the world could give 
 would have been too little, had 
 not even a home wherein to lay 
 their head. 
 
 ^Made perfect. See notes on 
 ii. 10, vii. 11, ix. 9 ; literally, 
 attain their consummation, in* 
 eluding the attainment of the 
 full maturity of their Veing, 
 
EPISTLE TO THE HEBREWS. 
 
 225 
 
 Exhortation to 
 imitate such ex- 
 amples, and to 
 follow Jesus in 
 steadfast en- 
 durance of 
 suffering. 
 
 Wherefore, seeing we are compassed about 
 with so great a cloud of witnesses, let usss 
 also lay aside every weight, and the sin which 
 clingeth closely round us,&6 and ^un with 
 courage87 the race that is set before us; 
 looking onwardss unto Jesus, the forerun- 
 ner89 and the finisher of our faith; who, for the joy that was 
 set before Him, endured the cross, despising the shame, and 
 is set down at the right hand of the throne of God. Yea, 
 consider Him that endured such contradiction of sinners 
 against Himself, lest ye be wearied and faint in your minds. 
 Ye have not yet resisted unto blood,9o in your conflict against 
 sin; and ye have forgotten the exhortation which reasonethsi 
 with you as with sons, saying, ' * My son, despise not thou the 
 chastening of the Lord, nor faint when thou art rebuked of 
 him. For whom the Lord loveth He chasteneth, and scourg- 
 eth every son whom Re receiveth."02 if ye endure chastise- 
 ment,93 God dealeth with you as with sons; for where is the 
 son that is not chastened by his father? but if ye be with- 
 out chastisement, whereof all [God's children] have beeno* 
 partakers, then are ye bastards, and not sons. Moreover, we 
 
 xii. 
 1 
 
 and the attainment of the full 
 accomplishment of their faith; 
 which are indeed identical. 
 They were not to attain this 
 without us, i. e. not until we 
 came to join them. 
 
 "Let us, as they did. The 
 Agonistic metaphor here would 
 be more naturally addressed to 
 t. ''burch of Alexandria than 
 to u.-. of Jerusalem. 
 
 s^This word occurs nowhere 
 else. Sin seems here to be de- 
 scribed under the metaphor of 
 a garment fitting closely to the 
 limbs, which must be cast off if 
 the race is to be won. A gar- 
 ment would be called by the 
 term in question, which fitted 
 well all round. 
 
 "The original (as it has been 
 before remarked) is not ac- 
 curately represented by "pa- 
 tience;" it means steadfast en- 
 durance, or fortitude. 
 
 **"Looking onward." Com- 
 pare "looked beyond" (xi. 26). 
 
 «»Literally, foremost leader. 
 Compare ii. 10. Compare also 
 the similar phrase in vi. 20. 
 
 ^If this Epistle was address- 
 ed to the Christians of Jerusa- 
 lem, the writer speaks here only 
 
 of the existing generation ; for 
 the Church of Jerusalem had 
 "resisted unto blood" formerly, 
 in the persons of Stephen, 
 James the Greater, and James 
 the Less. 
 
 »'This is the meaning of the 
 Greek word. 
 
 »2Prov. iii. 11-12. (LXX. 
 nearly verbatim.) Philo quotes 
 the passage to the same pur- 
 pose as this Epistle. 
 
 93Throughout this passage it 
 appears that the Church ad- 
 dressed was exposed to perse- 
 cution. The intense feeling of 
 Jewish nationality called forth 
 by the commencing struggle 
 with Rome, which produced the 
 triumph of the zealot party, 
 would amply account for a per- 
 secution of the Christians at 
 Jerusalem at this period, as is 
 argued by those who suppose 
 the Epistle addressed to them. 
 But the same cause would pro- 
 duce the same effect in the 
 great Jewish population of 
 Alexandria. 
 
 "^Observe the perfect, refer- 
 ring to the examples of God's 
 
226 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 10 
 
 11 
 
 12 
 13 
 
 14 
 
 15 
 
 were chastenedss by the fathers of our flesh, and gave them 
 reverence; shall we not much rather submit ourselves to the 
 Father of our96 spirits, and live? For they indeed, for a 
 few days chastened us, after their own pleasure; but He for 
 our profit, that we might be partakers of His holiness. Now 
 no chastisement for the present seemeth to be joyous, but 
 grievous; nevertheless, afterward, unto them that are exer- 
 cised thereby, it yieldeth the fruit of righteousness in 
 peace,97 
 
 Wherefore, "Lift up the hands which hang down, and 
 the feeble Jiiiees,"^^ and "make even paths for your feet ;"^^ 
 that the halting limb be not lamed,i but rather healed. 
 
 Follow peace with all men, and holiness, 
 without which no man shall see the Lord. Warning 
 And look diligently lest any man fall2 short aHty!^^ ^^°^''" 
 of the grace of God; "lest any root of bit- 
 terness springing up trouble you,"^ and thereby many be 
 defiled; lest there be any fornicator, or profane person, as 
 Esau, who for a single meal sold his birthright ; for ye know 
 that afterward, when he desired to inherit the blessing, he 
 was rejected; finding no room for repentance, though he 
 sought it* earnestly with tears. 
 
 children mentioned in the pre- 
 ceding chapter. 
 
 85"We had our fathers to 
 chasten us." The A. V. does 
 not render the article cor- 
 rectly. 
 
 ^^"Our" is understood (with- 
 out repetition) from the paral- 
 lel "oiir flesh." 
 
 ^''Peaceful fruit of righteous- 
 ness. God's chastisements lead 
 men to conformity to the will 
 of God (which is righteous- 
 ness) ; and this effect (fruit) 
 of suffering is (peaceful) full 
 of peace. There can be no 
 peace like that which follows 
 upon the submission of the 
 soul to the chastisement of our 
 heavenly Father, if we receive 
 it as inflicted by infinite wis- 
 dom and perfect love. 
 
 »*This quotation is from Is. 
 XXXV. 3, from LXX. (as appears 
 by two of the Greek words), but 
 quoted from memory, and not 
 verbatim. The quotation here 
 approaches more nearly than 
 this to the Hebrew original, 
 and might therefore (if not 
 quoted memoriter) be consider- 
 ed an exception to the rule, 
 
 which otherwise is universal 
 throughout this Epistle, of ad- 
 hering to the LXX. in preier- 
 ence to the Hebrew. 
 
 9»Prov. iv. 26 (LXX. nearly 
 verbatim). 
 
 iQr be dislocated. The mean- 
 ing of this exhortation seems 
 to be, that they should abandon 
 all appearance of Judaizing 
 practices, which might lead the 
 weaker brethren into apostasy. 
 
 "The most natural construc- 
 tion here is similar to that in 
 verse 16. 
 
 3Deut. xxix. 18. This quo- 
 tation is a strong instance in 
 favor of Bleek's view, that the 
 writer of this Epistle used the 
 Alexandrian text of the LXX. 
 For the Codex Alexandrinus 
 (which, however, is corrupt 
 here) corresponds with the 
 Epistle, while the Codex Vati- 
 canus corresponds more closely 
 with the Hebrew. 
 
 *Although, with Chrysostom 
 and De Wette, we refer "it" 
 grammatically to "repentance," 
 yet we think the view of Bleek 
 substantially correct in refer- 
 ring it to "blessing." That is. 
 
EPISTLE TO THE HEBREWS. 
 
 227 
 
 In proportion to 
 the superiority 
 of the Gospel 
 over the Law 
 will be the 
 danger of de- 
 spising it. 
 
 For ye are not come to a mountain that 
 may be touched,5 and that burneth with fire, 
 nor to "blackness and darkness and temp- 
 est, ' '6 and "sound of trumpet, ' '7 and ' * voice 
 of words''^ — the hearers whereof entreated 
 that no more might be spoken unto them; 9 
 for they could not bear that which was commanded.io 
 {"And if so much as a beast touch the mountain, it shall be 
 stoned ;"ii and so terrible was the sight, that Moses said, 
 "I exceedingly fear and quake.' '^2) But ye are come unto 
 Mount Sion, and to the city of the living God, the heavenly 
 Jerusalem,i3 and to myriadsi* of angels in full assembly, 
 and to the congregation of the first-bornis whose names are 
 written in heaven, and to Godie the judge of all, and to the 
 spirits of just menir made perfect,i8 and to Jesus the medi- 
 
 xu, 
 
 18 
 
 19 
 
 20 
 
 21 
 
 22 
 
 23 
 
 24 
 
 in saying that Esau sought re- 
 pentance with tears, the writer 
 obviously means that he sought 
 to reverse the consequences of 
 his fault, and obtain the bless- 
 ing. If we refer to Genesis, we 
 find that it was, in fact, Ja- 
 cob's blessing (the Greek word 
 is the same, Gen. xxvii. 35-38, 
 LXX.) which Esau sought with 
 tears. 
 
 *The first is the present parti- 
 ciple; the second the perfect 
 participle (not as A. V.). For 
 the particulars here mentioned, 
 see Exod. xix. 
 
 oDeut. iv. 11, the same 
 Greek words (LXX.). 
 
 ■^Exod. xix. 16, again the 
 same Greek words (LXX.). 
 
 "Deut. iv. 12 (LXX.). 
 
 oDeut. V. 25 (LXX.), where 
 one of the Greek words ac- 
 counts for what we read here. 
 
 ^"We put a full stop after 
 commanded, because that which 
 the Israelites "could not bear" 
 was not the order for killing 
 the beasts, but the utterance of 
 the commandments of God. See 
 Ex. XX. 19. 
 
 "Quoted from Ex. xix. 12 
 (LXX., but not verbatim) . The 
 words "or thru.st through with 
 a dart" of the Received Text 
 have been here interpolated 
 from the Old Testament, and 
 are not in any of the uncial 
 MSS. 
 
 "Deut. ix. 19 (LXX.). This 
 
 is the passage in the Old Testa- 
 ment, which comes nearest to 
 the present. It was the re- 
 membrance of that terrible 
 sight which caused Moses to 
 say this ; much more must he 
 have been terrified by the real- 
 ity. 
 
 "This is (see Gal. iv. 26) the 
 Church of God, which has its 
 metropolis in heaven, though 
 some of its citizens are still pil- 
 grims and strangers upon earth. 
 
 "We take myriads of angels 
 with full assembly. The latter 
 phrase properly means a fes- 
 tive assembly, which reminds 
 us of "the marriage-supper of 
 the Lamb." 
 
 ^^First-born. These appear 
 to be the Christians already 
 dead and entered into their 
 rest ; "written" means register- 
 ed or enrolled. Cf. Luke ii. 1 
 and Phil. iv. 3. 
 
 i«The order of the Greek 
 would lead us more naturally 
 to translate to a judge, who is 
 God of all; but we have re- 
 tained the A. V, in deference to 
 the opinion of Chrysostom. 
 
 i"The.se just men (being dis- 
 tinguished from the first-born 
 above) are probably the wor- 
 thies of the ancient dispensa- 
 tion, commemorated chap. xi. 
 
 i»Literally, who have attain- 
 ed their consummation. This 
 thev had not done until Christ's 
 coming. -See xi. 40. 
 
228 THE LIFE AND EPISTLES OF SI. _ *.UL. 
 xii. 
 
 ator of a new covenant, and to the blood of sprinkllng,i9 
 which speaketh better things than that of Abel,2o 
 
 25 See that ye reject2i not Him that speaketh. For if they 
 escaped not who rejected him that spake22 on earth, much 
 more shall not we escape if we turn away from Him that 
 
 26 speaketh from heaven. Whose voice then shook the earth; but 
 but now He hath promised^ saying, "Yet once more only^^ 
 
 27 will I shdke'^^ not the earth, alone, but also heaven. "^^ And 
 this "yet once more only" signifieth the removal of those 
 things that are shaken, as being perishable,26 that the things 
 
 28 unshaken may remain immovable. Wherefore, since we re- 
 ceive a kingdom that cannot be shaken, let us be filled with 
 thankfulness,27 whereby we may offer acceptable worship 
 
 29 unto God with reverence and godly fear. For "our God is 
 a consuming fire."^^ 
 
 xiii. 1,2 Let brotherly love continue. Be not for- Exhortation to 
 getful to entertain strangers, for thereby several moral 
 some29 have entertained angels unawares. i"i/fJ\^^P„®',^ 
 
 3 Eemember the prisoners, as though ye shared ageous profes- 
 their prison; and the afflicted, as being sion of the 
 
 4 yourselves also in the body. Let marriage ^tenc'e^o the^" 
 be held honorableso in all things, and let the leaders of the 
 marriage-bed be undefiled; forsi whore- Church. 
 
 5 mongers and adulterers God will judge. Let your conduct 
 be free from covetousness, and be content with what ye have ; 
 for HE hath said, "I will never leave thee nor forsaTce 
 
 6 t/iee."32 So that we may boldly say, "The Lord is my 
 
 "Contrasted with the loater 
 of sprinkling of Numbers xix. 
 (LXX.) Compare ix. 13-14, 
 and X. 22. 
 
 20Or, if W3 read with the 
 best MSS., "better than Abel." 
 The voice of Abel cried for 
 vengeance (Gen. iv. 10). Com- 
 pare xi. 4 ; the blood of Christ 
 called down forgiveness. 
 
 2ilt is impossible to translate 
 this verb by the same English 
 word here and in verse 19th ; 
 hence the reference of the one 
 passage to the other is less 
 plain than in the original. 
 
 "Literally, "that spake orac- 
 ularly." 
 
 ^Once, and once only. Cf. ix. 
 26 and x. 2. 
 
 2*"Will I shake" is the read- 
 ing of the best MSS. 
 
 25Hagg. ii. 6 (LXX., but not 
 verbatim). 
 
 "Used here as made with 
 
 hands is (ix. 11, ix. 24), and 
 as we often use "things cre- 
 ated" as equivalent to thing 
 perishable. 
 
 ""Filled with thankfulness." 
 Compare Luke xvii. 9. If the 
 meaning were, "Let us hold fast 
 [the] grace [which we have re- 
 ceived!," the Greek verb would 
 be different. 
 
 2*Deut. iv. 24 (LXX., nearly 
 verbatim). 
 
 2**Viz. Abraham and Lot. 
 
 soThis must be taken impera- 
 tively on the same ground as 
 what immediately follows, at 
 the beginning of the 5th verse. 
 
 siThe MSS. A. D., and some 
 others, read for here, which is 
 adopted by Lachmann and 
 Bleek. 
 
 32Deut. xxxi. 6 (LXX.). This 
 is said by Moses. In Josh. i. 5 
 (LXX.), we find a direct prom- 
 ise from God, almost in the 
 
EPISTLE TO THE HEBREWS. 
 
 229 
 
 helper, and I will not fear. B'hat can man do unto 
 we/ "33 
 
 Remember them that were your leaders,3* who spoke to 
 you the word of God ; look uponss the end of their life, and 
 iollow the example of their faith. 
 
 Jesus Christ3« is the same yesterday and to-day and for 
 ever. Be not carried37 away with manifold and strange doc- 
 trines. For it is good that the heart be established by grace; 
 not by meats,38 which profited not them that were occupied 
 therein. We have an altar whereof they that minister unto 
 the tabernacle have no right to eat. Forsa the bodies of those 
 beasts whose blood the High Priest bringeth-to into the 
 Holy Place-ii are burned "without the camp."'^^ Wherefore 
 Jesus also, that He might sanctify the People by His own 
 blood, suffered without the gate. Therefore let us go forth 
 unto Him "without the camp," bearing His reproach. 
 For here we have no continuing city, but we seek one to 
 come.43 
 
 By Him therefore let us offer unto God continually a sacri- 
 
 10 
 11 
 
 12 
 
 13 
 
 14 
 
 15 
 
 same words, addressed to 
 Joshua. The citation here, be- 
 ing not verbatim, may be de- 
 rived from either of these 
 places. Philo cites the same 
 words as the text. 
 
 33Ps. cxviii. 6 (LXX.). 
 
 ^*Not Idlers, but leaders. Com- 
 pare Acts XV. 22, where the 
 word is the same. It is here 
 (cf. verses 17 and 24) applied 
 to the presbyters or bishops of 
 the Church. 
 
 35A very graphic word, not to 
 be fully rendered by any Eng- 
 lish term. The meaning is, 
 "contemplate the final scene 
 [perhaps martyrdom] which 
 closed their life and labors." 
 
 s^The A. v. here gives an 
 English reader the very errone- 
 ous impression that "Jesus 
 Christ" is in the objective case, 
 and in apposition to "the end of 
 their conversation." 
 
 8^"Carried away," not "car- 
 ried about," is the reading of 
 the best MSS. 
 
 ^^Not by meats. The connec- 
 tion here is very difficult. The 
 reference seems to be, in the 
 first place, to Judaizing doc- 
 trines concerning clean and un- 
 
 clean meats ; but thence the 
 thought passes on to the sacri- 
 ficial meats, on which the 
 priests were partly supported. 
 Some think this verse address- 
 ed to those who had themselves 
 been priests, which would be 
 an argument for supposing the 
 Epistle addressed to the Church 
 at Jerusalem. (Compare Acts 
 vi. 7.) 
 
 s^The connection seems to be, 
 that the victims sacrificed on 
 the day of Atonement were 
 commanded (Levit. xvi. 27) to 
 be wholly burned, and therefore 
 not eaten. 
 
 <°Viz. on the day of Atone- 
 ment. Compare chaps, ix. 
 and X. 
 
 "The words "for sin" are 
 omitted in the best MSS. 
 
 «Levit. xvi. 27 (LXX. ver- 
 batim). The camp of the Is- 
 raelites was afterwards repre- 
 sented by the Holy City ; so 
 that the bodies of these victims 
 were burnt outside the gates of 
 Jerusalem. 
 
 "Literally, the city which is 
 to come. Compare x. 34, and 
 the kingdom that cannot be 
 shaken, xii. 28. 
 
16 
 
 17 
 
 18 
 
 19 
 
 20 
 
 21 
 
 22 
 
 23 
 
 24 
 25 
 
 230 THE LIFE AND EPISTLES OF ST. PAUL. 
 
 fice of praise,44 that is, ''the fruit of our lips,"-^^ making 
 confession unto His name. And be not unmindful of benev- 
 olence and liberality, for such are the sacrifices which are 
 acceptable unto God. 
 
 Render unto them that are your leaders obedience and 
 submission; for they on their part46 watch for the good of 
 your souls, as those that must give account ; that they may 
 keep their watch with joy, and not with lamentation; for 
 that would be unprofitable for you. 
 
 Pray for me; for I trust47 that I have a t,. ^ ^ ., , 
 good conscience, desiring in all my conduct their prayers 
 to live rightly. But I the rather beseech gives them his 
 you to do this, that I may be restored to ?^,^':^T,^ 7"" 
 you the sooner.48 S?Son f?om 
 
 Now the God of peace, who raised up49 Italy, 
 from the dead the great "Shepherd of the sheep,"so even 
 our Lord Jesus, through the blood of an everlasting cove- 
 nant,— make you perfect in every good work to do His will, 
 working in you that which is well pleasing in His sight, by 
 Jesus Christ. To whom be glory forever.si Amen. 
 
 I beseech you, brethren, to bear with these words of ex- 
 hortation; for I have written shortly.52 
 
 Know that our brother Timotheus is set at liberty; and 
 with him, if he come speedily, I will see you. 
 
 Salute all them that are your leaders, and all the saints. 
 
 They of Italyss salute you. Grace be with you all. Amen. 
 
 **The Christian sacrifice is "a 
 sacrifice of praise and thanks- 
 giving," contrasted with the 
 propitiatory sacrifices of the old 
 law, which were forever con- 
 summated by Christ. See x. 4- 
 14. 
 
 "Hosea xiv. 2 (LXX.) (The 
 present Hebrew text is differ- 
 ent.) 
 
 *«The pronoun is emphatic. 
 
 *^This seems to be addressed 
 to a party amongst these He- 
 brew Christians who had taken 
 offence at something in the 
 writer's conduct. 
 
 ♦•^We have already observed 
 that this implies that a per- 
 sonal connection existed be- 
 tween the writer and the read- 
 ers of this Epistle. The opin- 
 ion of Ebrard, that this verse is 
 written by St. Luke in St. Paul's 
 person, and verse 23d in his 
 own person, appears quite un- 
 tenable; no intimation of a 
 
 change of person is given (com- 
 pare Rom. xvi. 22) ; nor is 
 there any inconsistency in ask- 
 ing prayers for a prosperous 
 journey, and afterwards ex- 
 pressing a positive intention of 
 making the journey. 
 
 *®This denotes not to bring 
 again (A. V.), but to bring up 
 fro7n below, to raise up. (Rom. 
 X. 7.) 
 
 ^"This is an illusion to a pas- 
 sage in Isaiah (Is. Ixiii. 11, 
 LXX.). where God is described 
 as "He who brought up from 
 the sea the shepherd of the 
 sheep" [viz. Mosesl. 
 
 =^"And ever" is probably to 
 be omitted both here and Rom. 
 xi. 36, and xvi. 27. 
 
 s^They are asked to excuse 
 the apparent hardness of some 
 portions of the letter, on the 
 ground that the writer had not 
 time for circumlocution. 
 
 ""They of Italy." We agree 
 
EPISTLE TO THE HEBREWS. 
 
 231 
 
 \rith Winer In thinking that 
 this "of" may be most natural- 
 ly understood as used from the 
 position of the readers. This 
 was the view of the earlier in- 
 terpreters, and is agreeable to 
 Greek analogy. In fact, if we 
 
 Xlll. 
 
 consider the origin in most lan- 
 guages of the gentilitial prepo- 
 sitions (von, de, of, &c.), we 
 shall see that they conform to 
 the same analogy. Hence we 
 infer from this passage that the 
 writer was in Italy. 
 
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