OF THE OLD AND NEW TESTAMENT. translation), and lived with his mother Mary in Jerusalem. Here he was probably converted by St. Peter (1 Pet. v. 13). He afterwards accompanied St. Paul on his first missionary journey, but weakly drew back and left him soon after, landing in Pamphylia (Acts xiii. 13). This was the cause of a dispute between St. Paul and St. Barnabas, and led to their separation, Barnabas siding with his kinsman. St. Mark, however, is found again in the company of St. Paul at the time of his first Roman imprisonment. At the same place (if 1 Peter was written from Rome) he subsequently joined St. Peter, and it is a universal tradition that the materials for the Gospel were drawn from St. Peter's public teaching. After the martyrdom of the two great Apostles, he is said to have gone to Alexandria. Papias, the writer quoted above, is the first to give explicit testimony to St. Mark's Gospel. He says that "Mark having become the interpreter [i.e. secretary] of Feter wrote down accurately, though not in order, the things that were said or done by Christ." Here, too, the statement respecting the "order" of the narrative is obscure; for the order of St. Mark's Gospel is in agreement with that of the other two Synoptics-in the former part especially with St. Luke, in the latter part especially with St. Matthew. But it is probable that none of these Gospels follows, as St. John did, an order that is strictly chronological. The remainder of Papias' statement agrees with all the oldest authorities. It is probable that St. Mark's Gospel was written much about the same time, or but very little later, than St. Matthew's. It was written for Gentile Christians, as appears from the care with which Aramaic expressions are explained (v. 41; vii. 11, 34), and not improbably in the first instance for the Christians of Rome (comp xiv. 21 with Rom. xvi. 13). St. Mark relates few dis--37; xvii. 11-19); and besides other detached sayings of courses: minuteness of detail is a characteristic of his Gospel, and he brings out at once the Divine power of the Son of God (in his full account of the details of miracles), and the complete humanity (as evidenced by looks, gestures, &c.) of the Son of Man. From this point of view we may describe the contents of his Gospel as a history of The Works and Words of the God-Man:(i.) at the Jordan (i. 1-13); (ii) in and near Capernaum (i. 14-iv. 34); (iii) on both sides the Sea of Galilee (v. 35-vii. 23); (v.) at the Sea of Galilee again (vii, 32-viii. 26); [The Transfiguration.] Word," but he declares that his Gospel is based upon (vii) on the Last Journey to Jerusalem (ix. 30- were written first." From the fact that St. Matthew and x. 52); (viii) at Jerusalem and Bethany (xi. 1-xvi. 8). [The last week, the Passion, and Resurrection.] Within this geographical outline, St. Mark, like the other Evangelists, describes the gradual course of Our Lord's public ministry, its happy and tranquil beginning, the gathering storms of opposition, the clearly foreseen end, and its tragic and solemn realisation. It is to be observed, that the last section of the Gospel (xvi. 9-20) is wanting in the two oldest MSS., and is probably a very early addition by another hand. St. Mark's Gospel, while presenting in its fullest form the matter common to the first three Gospels, has little that is peculiar to itself. The following sections are, however, not found elsewhere:-The parable of the seed growing secretly (iv. 26-29), the healing of the deaf and dumb man at Bethsaida (viii. 22-26), the young fugitive, who is commonly supposed to be St. Mark himself (xiv. 51, 52); and to this list should be added some details in xvi. 9-20. ST. LUKE. men Luke is referred to by name as the author of the third Gospel by Irenæus and the remarkable fragment called the Muratorian Canon. His was the one Gospel used by the heretic Marcion about 140 A.D. There can be little doubt that St. Luke is the "beloved physician' tioned in Col. iv. 14. Indications of special medical knowledge have been found both in the third Gospel and in the Acts. A tradition, about which there is more doubt, would make him a native of Antioch, and another, which is quite late, and untrustworthy, describes hini as a painter as well as a physician. He appears to have accompanied St. Paul on his second missionary journey from Troas to Philippi, on his third from Philippi to Jerusalem, and on the voyage from Cæsarea to Rome. He is also still-or again-in St. Paul's company when he wrote the Epistles to the Colossians, to Philemon, and 2 Timothy. He expressly distinguishes himself (i. 2) from those who were "eyewitnesses and ministers of the St. Luke have in common a certain amount of matter, I. Preparation, Nativity, and Childhood of the Saviour III. Ministry in Galilee (iv. 1-ix. 50). [following in IV. The Last Journey to Jerusalem, with samples of the Saviour's teaching (ix. 51-xviii, 43). V. The Work of Salvation completed by Passion, Death, Resurrection, and Ascension (xix.-xxiv.) The most marked peculiarities of St. Luke are the following: Miracles-the miraculous draught of fishes, the widow's son at Nain, the infirm woman (with curvature of the spine), the dropsical man, the ten lepers, Maichus' car. Parables-the good Samaritan, the importunate friend, the rich fool, the barren fig-tree, the lost piece of silver, the prodigal son, the unjust steward, the rich man and Lazarus, the unjust judge, the Pharisee and the publican. Narratives-the whole of chaps. i., ii., and a great part of the long section ix. 51-xviii. 14, the weeping over Jerusalem, the sending of Jesus to Herod, A SUMMARY OF THE BOOKS the daughters of Jerusalem, "Father, forgive them" (which, though no doubt true, is of questionable genuineness as a part of the original Gospel), the penitent thief trather "robber " or " brigand"), the walk to Emmaus, the Ascension. ST. JOHN. The Gospel of St. John is one of those books acknow, ledged universally by the ancient Church, but disputed in modern times, the evidence for which has been made stronger and clearer by recent researches. It may now be said to be certain that the Gospel was used by Justin Martyr, and that it was combined in a Harmony with the other three by his disciple Tatian in the middle of the 2nd century. Along with this there are numerous internal indications which show, in gradually narrowing circles, that the author of the Gospel was (1) a Jew, (2) a Jew of Palestine, (3) an eyewitness of the events, (4) an Apostle, and (5), though nowhere directly named, as tradition affirms, St. John John was the son of Zebedee and Salome, and probably the younger brother of James. His family were well-to-do fishermen on the sea of Galilee. His father had "hired servants" (Mark i. 20); his mother was among those who ministered to our Lord of their substance (comp. Luke viii. 3: Mark xv. 40, 41); and he himself was "known to the high priest" (John xviii. 15). His mother would seem to have been the sister of Mary, the mother of our Lord (John xix. 25). St. John was a disciple of the Baptist before he joined Christ (John i. 37-40). He received his final and public call on the sea of Galilee (Mark i. 20). The earlier connexion explains the fact that St. John records (chaps. ii.-v.) events before the beginning of the Galilæan ministry, which are not related in the other Gospels. St. John was the disciple "whom Jesus loved," and as such was admitted to a peculiar closeness of intimacy with our Lord (Mark v. 37; Matt. xvii. 1; Xxvi. 37: John xix. 17). The mother of Our Lord was committed to his charge; and after the Ascension he remained in Jerusalem as one of the "pillars" of the Church there (Acts iii., viii. 14-25; Gal. ii. 9). On the final dispersion of the Apostles (A.D. 65 or 66) he went to Ephesus, where it is probable that he took a leading part in the permanent organization of the Church, and died at an advanced old age, not before 98 A.D., the last of the Apostles. The date of the Gospel is, upon the most probable view, towards the end of the Apostle's life, about 85-90 A.D. (See note on the The Revelation below). The Apostle's object in writing is clearly expressed in xx. 30, 31: These [signs] are written that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in His name." thus at once shows that Jesus is the Jewish Messiah, to whom the previous history of the Chosen People pointed, and also the Son of God, the Incarnate Word through whom God reveals Himself to all mankind. Incidentally the further purpose is served of counteracting the heretical teaching which began to gain ground towards the end of the first century, and of supplementing the narratives of the older Gospels. Both these objects were attributed to the Evangelist at an early date, and both appear along with the main object of the Gospel when we come to consider its plan. This may be said to be as follows: Не I Prologue. The Incarnate Word, at once very God, b. Belief and unbelief, or the Witness received and III. The Last Discourses, or Manifestation of the Word (1) The love of Christ and of his disciples (xiii.-xv.) IV. Manifestation of the Word consummated in Death (1) Betrayal and double trial (xviii. 1-xix. 16). (2) Crucifixion and burial (xix. 17–42) (3) Resurrection, three times attested (IX) V. Epilogue or Appendix. From the above sketch it will be seen what large por tions, especially of the Judean Ministry. St. John als to the previous narratives. He is also careful in bringing out notes of time, such as the three passovers (E. 13: vi. 4; xiii. 1), and other feasts which our Lord attended (v. 1; vii. 2; x. 20). In common with the other three Evangelists he has the feeding of the 5,000, the trung cal entry into Jerusalem, many points in the history of the Passion, and the appearance to the Eleven; in common with St. Matthew and St. Mark he has the account of the walking upon the water after the miracle of the 500 Note also such minute points of contact as John vi 7 Mark vi. 37. "two hundred pennyworth of bread" John xi. 5 (Mark xiv. 5, three hundred peace), &c. St. John has no parables, but in chaps I and IT. the Good Shepherd and the Vine) he has a form of discourse approaching that of parable, but perhaps more accurately described as "allegory." The institution of neither of the two sacraments is related, but the deeper significance of both is alluded to in the discourses ii. 3–6, vi 22 -58. THE ACTS. The Acts of the Apostles is the natural link between the Gospels, which record our Lord's life, and the Epis tles which shew the result of that life. The clear cridence for the use and canonical acceptance of this book dates from the latter half of the 2nd century. It bears, however, strong internal marks of genuineness. That a was written by the same author as the third Gospel has been elaborately demonstrated, and is now unquestioned. It appears also that it was written by an actual companion of St. Paul, for in chap. xvi. 10-18, and chap. xx. 5 to the end of the book, the narrative is couched in the first person, "We sought to go....waiting for us at Troas," &c. The only other possible theory. that a journal kept by one of St. Paul's companions has been worked into the narrative, will not bear examination. But of all the companions of St. Paul St. Luke is the one who best satisfies the conditions of the problem; and he is named as the author of the book by an unwavering tradition. Sources of the Book-The close relation of St. Luke to St. Paul naturally gave him access to excellent materials, especially in that part! of the history in which St. Paul was concerned. earlier part of the Acts he seems to have made use of documents more Hebraistic in their character. as in the Gospel, he seems to have been specially wel informed on the history of Herods (see chaps, rii. 11. xii. 1. xxv. 12, &c.). The design of the writer is to describe the spread of the Gospel in Jerusalem, and in all Judra, and in Samaria, and unto the uttermost part of the earth" (chap. i. 8). This outline is filled up by a history in two main divisions. In the first the scene is laid chiefly in Jerusalem, the work is amongst Jews. and the leading actor is St. Peter. In the second the Gospel is carried among the Gentiles, to Asia Minor. Greece, and Rome; and the leading agent in these missionary labours is St. Paul In the ! Here, I I. Acts of Peter, John, Stephen, and Philip (L—xii). (1.) The Pentecostal outpouring (i., ii.) (2) Establishment of the Church in spite of opposition from the Sanhedrin (iii-v.) (3). Appointment of deacons; activity and death of Stephen (vi., vii.) (4) Persecution and dispersion, in which the Gospel is preached in Samaria by Philip; conversion of St. Paul (viii., ix.) (5.) Baptism of the Gentile proselyte Cornelius by St. Peter; founding of the Church at Antioca (X., xỉ.) (6.) Imprisonment and deliverance of St. Peter (xi) II. Acts of Paul, Barnabas, and Silas (xii-xviii) (1.) St. Paul's first missionary journey (xiii., xiv.) (2.) Apostolic conference at Jerusalem (xv.) (3.) St. Paul's second missionary journey trixviii.) (4.) St. Paul's third missionary journey (xix.—xx. 15) (6) St. Paul at Cæsarea (xxiii, 31.—xxvi) (8.) Journey to Rome and two years' detention there For the relation of the narrative of the Acts to the development of doctrine in the Church, and to the coposition of the several books, see the Introduction; see OF THE OLD AND NEW TESTAMENT. also Historical Epitome. When and where the book of the Acts was written must be matter of mere conjecture, We only know that it must have been written after St. Luke's Gospel. It is addressed, like the Gospel, to one " Theophilus," of whom nothing is known except that he was a man of rank. St. Paul's Epistles. Enough will have been said above of the functionsiderable extent with this grouping:-1 and 2 Thessawhich these Epistles play in the economy of the New lonians treat most prominently of the Lord's Second Testament, of their polemical object, and of their chro- Coming: the great group of justification by faith and nological succession. It only remains to present them the method of salvation; the Epistles of the Imprisonin a convenient grouping, and to point out the character ment of the doctrine of the Person of Christ; and the of their external attestation. Chronologically St. Paul's Pastoral Epistles, as their name implies, of the Pastoral Epistles fall into four groups; the first consisting of office. But along with this 2 Corinthians, Galatians, 1 and 2 Thessalonians, both written on the 2nd journey, in Philippians, and 2 Timothy also contain much personal 52, 53, A.D.; the second or great group consisting of four matter, either drawn from the Apostle by controversy Epistles, 1 and 2 Corinthians, Galatians, and Romans, or imparted to those to whom he knew it would be written upon the 3rd journey, in 57, 58, A.D.; the third, welcome; and besides the Pastoral Epistles, 1 Corinthcalled "the Epistles of the Imprisonment." including ians is also full of valuable instructions relating to Philippians, Ephesians, Colossians, and Philemon, writ- Church order and discipline. The theory or doctrine of ten from Rome in A.D. 61, 63; and the fourth, or "Pas- the Church, as distinguished from practice, forms an imtoral Epistles," written probably after the first release, in portant ingredient in the Epistle to the Ephesians 63-67. The subjects of the Epistles correspond to a con- technical language the Epistles may be classified thus: ROMANS. No The first in order and importance, though not in date, of St. Paul's Epistles is that to the Romans doubt has ever been cast upon its authorship. The time and place at which it was written are clearly indicated by allusions in the Epistle itself compared with the narrative of the Acts. St. Paul was on his way to Jerusalem, bearing with him contributions from the Churches of Macedonia and Achaia (Rom. xv. 25, 26; Acts xxiv. 17), and purposing, after he had been to Jerusalem, to make his way to Rome (Rom. i. 10; xv. 24; Acts xix. 21). This tallies with the circumstances of the third missionary journey, and other allusions make it probable that the Epistle was written from Corinth, where the Apostle spent three months (Acts. xx. 3). Phoebe, the deaconess of Cenchrea, the port of Corinth (Rom. xvi. 1), was in all probability the bearer of the Epistle. It was natural that the Apostle, having finished his work on the shores of the Egean, should be anxious to visit the metropolis of the Roman Empire, where a Church had been already founded, though scarcely as yet organised. Among the multitudes who flocked to Rome from the East there would certainly be some Christians, and, if we may judge from the greetings in chap. xvi, probably not a few converts of St. Paul himself. It is possible, too, that some of the Roman pilgrims who were present on the day of Pentecost may have carried back with them the seeds of the Gospel. In this way loose collections of Christians would gather together, some from the Jewish synagogues, others from the Gentile population. The latter seem to have been more numerous. And it may be inferred from the list of names in the last chapter that they belonged chiefly to the middle and lower classes-freedmen and slaves. That St. Paul should write to them in Greek rather than Latin is consistent with the fact that Greek was very largely spoken among these classes. Thus it would appear that the Church at Rome was a Greek-speaking Church until the middle of the 3rd century. The Apostle takes the opportunity of writing to a Church of so much importance, which he had not yet seen, to set forth the broad outlines of the Christian scheme in its application at once to Jew and Gentile, and in all its profound significance as a new dispensation designed by God to effect that in which previous systems had failed, viz., to open out a way to righteousness and salvation for men. The way is faith in Christ's death, and sanctification through His indwelling Spirit. Incidentally also the Apostle discusses the problem which could not but force itself upon a thinking Jew, the setting aside of the exclusive privileges of his countrymen, and their apparent rejection to make room for the Gentile. In 1 Corinthians (part). were used by the heretic Marcion, not later than 140 A.D., with a text which in several places can be shown to be already corrupt, and for the remaining three there is good evidence. The whole body of 13 Epistles is distinctly recognised in the Muratorian Fraginent, about | 170 A.D. Analysis of the Epistle. I. Introduction (i. 1-15). (2) Repetition and expansion of the main thesis: The first and the second Adam (v. 12-21). (3) Progressive righteousness through union with Christ (vi. 1-14). The Christian's release (vi. 15-vii. 6), and conflict (vii. 7-25). Life in the Spirit (viii. 1-17). Creation's yearning and the Christian's hope (viii. 18-39). (4) Israel's rejection (ix. 1—xi, 36). Its cause (x. 1-21). Consolatory reflections on the prospect of Final III. Practical and Hortatory (xii. 1--xv. 13). Unity of Jew and Gentile (xv. 4—13). Final Warning and Doxology (xvi. 17—27). A SUMMARY OF THE BOOKS clear recognition of miracles as still frequently performed at the time when the Epistle was written (1 Cor. xii. 10, 28, 30), and from the remarkably strong attestation which it furnishes to the truth of the Resurrection (xv. 1 -19). Corinth, a famous city of Greece, near the Isthmus which connects the Peloponnesus (Morea) with the Continent. and posse-sed of a port on either side, Cenchrea on the east, and Lechæum on the west, had been sacked and burnt by Mummius B.C. 146, but rebuilt by Julius Cæsar B.C. 44. Thanks to the natural advantages of its position, standing as it did on a double highway from east to west and from north to south, it soon recovered its former splendour, and in St. Paul's time had been thriving for nearly 100 years. The population (about 400.000) was heterogeneously composed, partly of the descendants of the Roman veterans of Caesar's colony, partly of commercial immigrants from the shores of the Mediterranean, to whom much of the proverbial licentiousness of the place would seem to have been due, and partly of native Greeks. These last would seem to have succeeded in impressing their old national characteristics of intellectual restlessness, vanity, and disunion upon their neighbours, as these qualities were conspicuous in the Church as described in the Epistle. The Church at Corinth had been founded by St. Paul himself during his 18 months' stay in Greece (Acts xviii.), in the years 53, 54, A.D. He had been succeeded by Apollos, and Apollos apparently by some Judaizing teachers, through whose influence the Church had been split up into sections, calling themselves by different names. At the same time moral and practical disorders were spreading rapidly in the Church. To check these, and at the same time to reply to certain enquiries which had been made in a letter from the Corinthian Church, St. Paul wrote his first Epistle from Ephesus in the Spring of A.D. 57, and in the interval between Acts xix. 22 and 23. Analysis of the First Epistle. I. Salutation and Introduction (i. 1-9). II. Complaints against the Corinthians (i. 10-vi. 20). (1) The factions (i. 10-iv. 20). [Ambitious yet futile speculations contrasted (2) The intercourse with Heathens (v. 1-vi. 20). III. Answers of St. Paul to the letter of the Corinthian (1.) Marriage (vii. 1-40). (2) Sacrificial feasts of the Heathen (viii. 1—xi. 1). (a) Disuse of Female Head-dress (xi. 2-15). (c) Spiritual gifts (xii. 1—xiv. 40), IV. The Resurrection (xv. 1—58). (a) The Resurrection of Christ (xv. 1-19). (b) The Resurrection of the dead (xv. 20–34). (c) Mode of the Resurrection (xv. 35-68). V. The Conclusion (xvi, 1–24). Besides its bearing on such important topics as the character of the Gospel preaching, the Lord's Supper, Christian Love or Charity, and the Resurrection, the First Epistle presents a graphic picture of the internal condition of a Gentile Church in the early stages of its existence. It would appear from incidental allusions in the two Epistles that St. Paul had written another Epistle, now lost, before the first of those that have come down to us [see 1 Cor. v. 9, Revised Version, where the reference can hardly be to any part of the extant Epistle]; and that he also paid an unrecorded visit to Corinth some time during his three years' stay at Ephesus (see 2 Cor xii. 14; xiii. 1, &c.) St. Paul left Ephesus about Pentecost A.D. 57, in much anxiety of mind as to the reception of the letter which he had just written. He journeyed slowly by the long land route through Troas and Macedonia, until his suspense was at last relieved by his meeting with Titus, whom he had sent before to Corinth, at Philippi. In his joy at the good news which Titus brought, and to counteract the machinations of his Judaizing detractors, he now wrote the Second Epistle in the autumn of the same year, A.D. 57. Analysis of the Second Epistle. I. Salutation and Introduction (i. 1-11). (1.) Explanations in respect to this (i. 12-ii. 16). III. Collection for the Churches in Judæa (vii. 1ix. 15). IV. Assertion of Apostolic authority (1. 1—rii, 16. V. Concluding explanations, warnings, and saietations (xii. 11-xiii. 14). 2 Corinthians reveals to us more probably than any other Epistle of the inner mind and life the Aposti and that in passages of the most splendid and growing eloquence. GALATIANS. The close resemblance between Galatians and Romans makes it probable that the two Episties were written nearly at the same time. In that case, the Galatians would fall in the winter of 57, 58, A.D., when the Aposte was on his way through Macedonia into Greece. think, however, that it was written early in St. Paul S stay at Ephesus, recorded in Acts xix. The Galatas were Gauls by origin, derived from those who plaged Delphi in the 3rd century B.C, and crossed from Thrace into Asia Minor. Like the Gauls of Europe, they were readily susceptible of good impressions, but hasty s vacillating; and they had caught from their Phrygian neighbours a tendency to sensuous rites and observances The Galatian churches were founded by St. Paul in his second missionary journey (A.D. 51), when he was detained among them by iliness (Gal iv. 3, Rerised Vermon He had paid them a second visit when he again set out from Antioch in A.D. 54. On this occasion he found it necessary to administer a rather sharp warning, which gave offence (iv. 16), and after his departure the Phar saic party made great strides, persuading the Galatasa to adopt circumcision and other Jewish practices wa view to better their own religious position. This dres from the Apostle a letter in which he boldly vindicatel his own Apostolic authority and reaffirms the doctrze of justification by faith and of spiritual religion as against the imposition of the Mosaic Law and a rengen of externals. Analysis of the Epistle. I. Introductory Address (i. 1-10. The Apostolic Salutation (i. 1-5). II. Personal Apologia: an Autobiographical Retrospect (i. 11-ii. 21). The Apostle's teaching derived from God an! not man (i. 11, 12), as proved by the circum stances of (1) His education (i. 13, 14), (2) His conversion (i. 15-17). (3) His intercourse with the other Apostles, whether at his first visit to Jerusalem (1. 18-24), or bus later visit (ii. 1—10). (4) His conduct in the controversy with Peter at Antioch (ii. 11-14); the subject of which contr versy was the supersession of the Law by Christ (in. 15-20). III. Dogmatic Apologia: Inferiority of Judaism, or Legal Christianity, to the Doctrine of Faith (in. 1-iv. 31). (1) The Galatians bewitched into retrogression from a spiritual system to a carnal system (1–7, against the witness of Abraham himself i 6—1) that faith alone can save (iii. 10—14). (2) The promise made to Faith is unaffected by the Law (iii. 15-18), of which the true function is disciplinary (iii. 19-29) and tutelary pv. 1–71, and its ritualism in itself mean and borren (iv. 8-li). (3) Past zeal of the Galatians contrasted with their present coldness (iv. 12-20). (4) Allegory of Isaac and Ishmael (ir. 21-31) IV. Hortatory Application of the foregoing (v. 1vi. 10). (1) Christian liberty excludes Judaism (v. 1–19. (3) The duty of sympathy (vi. 1-5) and liberality V. Autograph Conclusion, directed against the Judaizers (vi. 11-18). The autobiographical portion records from within the events which in Acts xi. 29, 30 and xv. 1-33 are described from without, and, as might be expected, throws a new In the doctrinal portion and striking light upon them. may be traced the scattered thoughts which are gathered together in a more systematic form in the Epistle to the Romans. EPHESIANS. The words of address, "to the saints which are st Ephesus," are omitted in the two oldest MSS, and in some other authorities. From this, coupled with the OF THE OLD AND NEW TESTAMENT. absence of the usual salutations, which would be the more remarkable in a Church to which the Apostle was so well known, many have inferred that the letter was originally addressed not to a single church but to a group of churches, and that it afterwards took its name from the chief of these-Ephesus. St. Paul's first visit to Ephesus is recorded in Acts xviii. 19-21. It was very short, and his work was carried on by Apollos (ver. 24 -26) and by Aquila and Priscilla (ver. 27). After visiting Jerusalem and Asia Minor he returned thither (Acts xix. 1), and remained three years (Acts xx. 31). On his last visit to Jerusalem he sailed by Ephesus (Acts xx. 17). Some time later he left Timothy in charge of the Church there (1 Tim. i. 3). The object of the Epistle is general, the only special circumstance alluded to being a mission of Tychicus (chap. vi. 21; comp. Col. iv. 7-9), and St. Paul's own imprisonment (probably) at Rome (Acts xxviii. 20). It was during this imprisonment, about A.D. 62 or 63, that the Epistle was written, along with the Colossians and Philemon. The main topic may be said to be the Doctrine of the Church in all its manifold variety summed up in Christ. Analysis of the Epistle. I. Prefatory Salutation (i. 1, 2). II. Doctrinal: the Church of Christ. (1) Its foundation in Divine Election (i. 3-14). (3) Contrast between the present and past state of (4) Gentile and Jew united in one Church through Christ (ii. 15-22), a mystery newly revealed (ii. 1-12). (5) Prayer and Doxology (iii. 13-21). III. Practical and Hortatory. 1) Unity of the Church (iv. 1-6), in diversity of gifts (iv. 7-12) matured with Christ for its Head (iv. 13-16). (2) The Old and New Man (iv. 17—v. 21). (3) Relation of husband and wife, a type of Christ and the Church (v. 22, 23); other domestic relations (v. 1-9), (4) The Christian panoply (vi. 10-20). IV. Personal Matter. (1) Tychicus' commission (vi. 21, 22). There is a close resemblance between the Epistle to the Ephesians and that to the Colossians, due apparently to the fact that they were both written and despatched at the same time. This resemblance extends not only to the ideas, but to the expression which in several places (e.g., Eph. i. 7-Col. i. 14; Eph. i. 10- Col. i. 20; Eph. iii. 9 Col. i. 25, 26) is repeated almost verbatim. But though the same ideas run through both Epistles, they are regarded from different points of view. In the Ephesians the Church is the primary object, and the thought passes upwards to Christ as the Head of the Church. In the Colossians Christ is the primary object, and the thought passes downwards to the Church as the body of Christ. PHILIPPIANS. Philippi, the scene of the famous battle (A.D. 42) which decided the fate of the Roman Republic, occupied a position of importance on the great military road which connected Rome with the East. St. Paul arrived here with Luke and Silas upon his second missionary journey, and after a short but eventful stay (Acts xvi. 12-40) left behind him the nucleus of a Church, which he visited again in going and returning from Corinth (Acts xx. 1-6). The Philippians were especially forward in contributing to his support (2 Cor. xi. 9; Phil. iv. 15, 16, 18). The Epistle was in any case written during the Roman imprisonment, A.D. 61-64, but opinions differ as to whether it was written in the earlier or the later portion of that imprisonment. The frequent similarity both in thought and expression to the Romans is an argument for placing the two Epistles as near to each other as possible; and at the same time the other group of Epistles (Ephesians, Colossians, and Philemon) seems to shew signs of a later origin. We shall, therefore, probably not be far wrong if we suppose that this Epistle was written about the autumn of A.D. 61. It is decidedly personal in its character, and reflects vividly the alternations of feeling in the Apostle's mind as he looks upon the circumstances of his own imprisonment or upon those of the Philippian Church. For himself he awaits tranquilly either event-for "to live is Christ, and to die gain." For them he is grateful for their alms, and speaks warmly in their praise. The one drawback is a certain The Epistle to the Colossians was written and sent at the same time as those to the Ephesians and Philemon, i.e., as some think, during the earlier, and as others think, during the later part of the imprisonment at Rome, either in 61 or 63 A.D. Colosse was situated. along with Laodicea and Hierapolis, in the fertile valley of the Lycus, a river which waters southern Phrygia. The Church there was apparently not founded by St. Paul (ii. 1), though he probably had some communication with it during the three years which he spent at Ephesus. It was in danger from Judaizing teachers (ii. 16), similar to those against whom the Philippians had been warned. The Judaism taught by them was, however, of a later and more speculative type than that which had been met with in Galatia; it was allied at once to the tenets of the Essenes (see Jewish Sects), laying stress upon angelworship and asceticism, and also to the speculations which, at a later date, were called Gnosticism. The Apostle meets these errors by taking his stand upon the doctrine of the Person of Christ. He shows how Christ is the one Mediator between God and Man, so excluding angel-worship; and that assimilation to Him is the one great source of sanctification, so excluding asceticism and ceremonialism. I. Introduction. Analysis of the Epistle. Opening salutation, thanksgiving, and prayer (i. 1 -13). II. Doctrinal. (1) Christ our Redeemer (i. 14), the Image of God (i. 15), is at once the Head of Creation (i. 16, 17) and of the Church (i. 18), in whom the whole Godhead dwells (i. 19). (2) To Him the Colossians owe their reconciliation (i. 20-22), in which they should stand fast (i. 23). a mystery of which St. Paul himself is an anxious and earnest minister (i. 24-ii. 6), III. Polemical. (1) Hence the Colossians are warned to cling to Christ (i. 6-10) and the spiritual circumcision (ii. 11, 12). (2) Ordinances He has done away (ii. 13, 14), and over angels He has triumphed Gi. 15). (3) Therefore the Colossians must not submit either to ceremonialism (ii. 16, 17) or angel-worship (ii. 18, 19). (4) They have died with Him to ordinances (ii. 20-23). and must rise with Him to a heavenly life (iii. 1—4). IV. Hortatory. (1) All evil passions should be killed (iii. 5-11), and all the graces of the Spirit put on (iii. 12-17). (2) Domestic (iii. 18-iv. 1) and other duties cultivated (iv. 2-6) |
