Documente Academic
Documente Profesional
Documente Cultură
FOR
THE
PAULINE EPISTLES
A CRITICAL STUDY
BY
r
I ""HE purpose of this volume is twofold to
it
incidentally attempts to throw on the Gospels
on the authorship or author of the First and on the
mind of the writer of the Third.
R. SCOTT.
CONTENTS
CHAP. PAGE
I. THE CRITICAL ATTITUDE FOUR GROUPS . i
EPISTLES. . . . . .180
VII. OTHER WRITINGS OF THE SECOND GROUP : THE
GOSPEL OF MATTHEW . . .
215
IX.
X.
A THIRD GROUP
OSSIANS
THE PASTORAL
......
:
EPISTLES
THE EPISTLE
LUKE .
TO THE
.
COL-
.329
295
INDEX OF SUBJECTS . .
-373
INDEX OF CHIEF TEXTS . . .
-375
THE PAULINE EPISTLES
CHAPTER I
problems exist. On
the other hand, the unwary
reader often casts his eye on the statement that
the literature of the N.T. belongs not to the
founding of Christianity, but to the second or even
the third century, and is sometimes beguiled by
the affected impartiality with which such errors are
assumed. But to orthodox and heterodox, to tradi-
tionalistand revolutionary alike, the disturber of
dreams is truth in whose unveiled presence erron-
;
"
It is a generally recognised fact that St. Paul's
Epistles fall
chronologically into four groups,
separated from one another by an interval of five
years roughly speaking, and distinguished by their
internal character." This view is still put forth ;
Epistles
"-
Romans, i and 2 Corinthians, Galatians.
The theory, which at least does homage to the homo-
geneity of the group, is that a controversy regarding
the law sprang up, raged for two or three years,
sharpened Paul's intellect, and called forth these
earnest declarations. This supposition contains
two fallacies. Questions of rites andcustoms
are not occasional amongst peoples to whose normal
teachers religion is but another name for praxis.
And Paul's special emphasis on the term "law" is
due solely to his rabbinical training thirty years
before and his Pharisaic cast of mind. The
supposed controversy (though in fact he had no
inter-Christian controversy except with the retro-
of i
Timothy. Tender and true are these Pastorals ;
"
but ifthey are Paul's, then all he was is overworn."
The theory of the four stages, as in these Epistles
shown, is at variance with the probabilities of
natural evolution ;
and if it were not unreal it
would compromise the authority of the man who
was the victim of changes so marked. Far more
probable that Paul's gospel (as it is distinctively
is it
16
called in Rom. 2 and as it is elaborately unfolded
,
11 " 14
I 3 ) !
Romans i-n, Galatians, Philippians, and Romans
j 51-16. 21-24^
Luke.
If this division is correct we can see the body
of thought represented by Paul dividing itself after
his death into two main channels, a
Jewish and a
THE CRITICAL ATTITUDE 25
it
surely our duty to consider whether we have
is
THE FOUNDATIONS
people "(Isa. 42 49
8
).
The person and character
38 THE PAULINE EPISTLES
of Christ found in chap. 42, His ministry in 49,
is
5 8' n U 16 17
6i
10
62 1 ).
'
"
you, and cause you to walk in My statutes." I
3 12 26
i 4 , Eph. 5 6 17 ) which set forth its power.
Religion, according to the New Covenant, was to
be inward, rooted in the heart, planted in the soul,
a thing of the spirit and of the hidden springs of
speech and conduct. But along with this depth
there was to be a new breadth. It was to extend
10 u 24 - 26 15 15
It is a faith of the
-
(Ps. i6 73 i; 49 ).
few and for the few, afterwards reinforced by
doctrines of a Resurrection which from another
i, 2, an apocalyptist, and a
himself a prophet,
religious and moral teacher, drank deep. Hence
the day of wrath and the man of sin and all the
mysterious machinery of judgment. But that this
writer was Paul let whoever pleases believe.
is found in such
points as the doctrine of the Logos,
the descriptions of Christ as the image or effulgence
of God, and in conceptions of Christianity as the
truth or the absolute religion. But it would be a
mistake to suppose that the phraseology or the
mode of thought of such a writer as Philo originated
with him. Alexandria was a seat of culture, both
classical and Hebraic, long before the Christian era ;
and it is
probable that attempts to blend the two
in a religious philosophy are of earlier date than
the first century. It follows that this religio-
;
but it
may be noted that some points,
namely, the collection, the presence of Titus, the re-
ports of emissaries, and the guidance by revelation,
accord best with this later occasion.) In Antioch,
which was his truer metropolis, he would have
EPISTLES TO THE CORINTHIANS 65
purpose (Acts iQ ).
7 ).
In this new trouble the
apostle's own authority seems to have been involved.
But whether it had to do with Timothy (i Cor.
i6 10 ) or is an entirely unknown matter is a question
unsolved. Paul had been looking forward to a
happy visit, .with a season of fresh exertion and
15 - 16
joyful communion (2 Cor. i )
but in the circum- ;
and these gifts, like the world itself, are for the good
of all God's people. The possessors of them are
EPISTLES TO THE CORINTHIANS 71
celibacy.
Chapter 8 begins a long section on questions of
idolatrous pollution. Chief is the question, already
discussed in the Council at Jerusalem, of the eating
of things sacrificed to idols. Paul shows how com-
plicated the matter is, and how necessary it is to
13 1 6
2 4 ,
2 Thess. 3 ). They describe the Lord's
Supper as a memorial of His Death, and make
78 THE PAULINE EPISTLES
the celebration binding till the Second Coming.
And as the breaking of the bread symbolises the
death of the body crucified in His people's behalf,
so the cup is the emblem of the New Covenant
ratified and sealed by the blood poured forth.
The rite
is therefore specially solemn, setting
forth, as it does, the redemptive Death of Christ
and the founding of the New Covenant. It is
to be celebrated gravely and worthily, with discern-
ment of the truths and facts set forth.
Other matters connected with worship and
religious service Paul will regulate when he reaches
34
Corinth ( 1 1 ).
This chapter is important doctrinally in its
description of the institution of the Supper.
Paul here simply accepts the apostolic doctrine
of Christ's atoning Death. The words of Christ
are understood as establishing the New Covenant
in supersession of the Old. And the reference to
the Blood is understood to mean that thereby
the Covenant is sealed that is ;
to say, that by
Christ's Death the propitiation is
completely
effected. Sacrificial language is not natural to
25
Paul yet here and in Rom. 3 it is made funda-
;
time ;
to the second triad and the third we shall
not determine what magic or mystery belong. In
any case the recital carries us back to an epoch
of enthusiasm such as rendered the planting of
a new faith possible. But the same chapter gives
us (ver. 28) a catalogue of agencies which shows
us these gifts (or the most useful of them), not in
their spontaneity but in relation to the organised
till the
age of clear faith was past, would they be
placed on a level with the preaching and the
teaching of the word. Now it is when these gifts
are set forth as things to be desired that Paul
points to one greater than any, and doubly valu-
able because it guides them in the exercise of
others. The chapter on Charity is the greatest,
because the profoundest, in the Epistles, the fullest
of experience and of discernment. And this, too,
is no mere human acquirement. It is shed abroad
).
Here it is to be regretted that the
meaning of prophecy and tongues since both are
lost arts is not more clearly indicated. In any
case the prophet spoke to edification and warning
and consolation (i4 3 ). And if he retained some-
thing of the ancient ecstasy, he yet spoke with the
clearness of self-control and the power of effective
appeal. "The spirits of the prophets are subject
" 32
to the prophets (i4 ).
prophecy resurrection
;
as seen and testified by
),
which identifies the Lord and the Spirit.
From
view of the greatness of Christianity
this
the apostle passes to the frailty of the preacher and
his struggling efforts upheld by God (4 7-5 10 ). The
treasure is in earthen vessels. But the blending
o is such as to make Paul feel
of affliction and courage
himself already a participator both in the Cruci-
10 u
fixion and in the Resurrection (4 ).
This again -
10 2
date (8 9 ).
All that can be said is that in the
second chapter (9) the same subject is freshly
reconceived, and that thus the grace of liberality
9
obtains a more ample recommendation. In 8 ,
"
poor a mysterious theme which Paul refers to
;
1 2
),
1
Thess, 4 ). n the
i
Exactly parallel is 2 Cor. i3 ,
attention.
The Second Epistle has exercised a marked
influence on the language of the second group.
Thus (i) the exordium "Blessed be the God and
94 THE PAULINE EPISTLES
3
Father of ..." is imitated in i Pet. i and in Eph.
3
i also in Ephesians the phrase "an apostle
;
. . .
24
cf. also Eph. 4 manifestly derived is the
.
(4) More
22 5
description of the Spirit as an earnest appa/Swv (i 5 )
14
reproduced in Eph. i and along therewith in ;
22 14
i ,
Eph. i is the other figure "sealed." (5)
The conception of Trapprja-ta (3
12
developed in
)
is
"
sent from the Churches of Christ," presumably
in Greece, and from eight persons named. All of
these would have had personal relations with the
Ephesian converts. Sosipater, one of three tribes-
men (or Jews), is in the list of Paul's associates in
4
the ministry (Acts 2O ). So also Gaius, if the
reading or punctuation ("of Derbe ") in the same
sentence is wrong. And a third, Erastus, bears
the name of one who had assisted Paul when he
22
was in Ephesus (i9 ).
Whether his treasurership
was Corinth or in Ephesus is not clear.
in The
list headed by the closest of Paul's companions,
is
overland to Jerusalem.
Who is the historian to whom we owe these
details? seems a plausible theory that Luke
It
if
they were composed of Jews. And though there
108 THE PAULINE EPISTLES
were doubtless several members of mixed or alien
race, the influential portion would still be of those
who came over from the synagogue. It is true
8
that 4 assumes a pagan element. But we fear
that the words were not inapplicable to many of
Jewish descent in regions where for centuries "the
name ofGod was blasphemed " through their un-
worthiness. And it is also possible enough that
even Jews or Israelites had received into their
blood somewhat of the racial characteristics of the
Aryan and other tribes that were diffused around
them. If the fickleness of the Celt became the fickle-
ness of the entire population there is nothing therein
to contradict the ways of history. The whole Epistle
becomes unintelligible if it was pagan apostasy to
idols and not a relapse to Jewish legalism that con-
stituted the great offence. And the presence of a pre-
ponderating Jewish element corresponds with what
14 1
is known of Southern Galatia (cf. Acts i3 I4 ).
22
1 Tim. 5 ;
and in the latter case we might
"
translate rashly." So here also there is no stable
argument. The statement that Paul preached TO
Trporepov because of an infirmity the reference is
to illness is also puzzling. Their past conduct is
cited simply to throw into greater relief their
cf. Luke io 4
). The other text is the reference to
persecution (5", cf. 4 ). (3)
9
A reasonable explana-
tion of the Galatian apostasy may be found in the
supposed fall of the apostle. He has been unseen,
let us say, for five years. The Galatians have
heard that after two years of imprisonment in
Caesarea he has been carried away to the dungeons
of the imperial city. Simultaneously with his
removal we may be assured that an active attempt
was set on foot to undo his work in the churches
he had founded amongst Jewish peoples. The
reaction in Galatia is not simply whimsical. Rather
would it be the result of the absence of Pauline
leaders on the one hand, of the presence of
Judaising emissaries on the other, and of a
belief that the apostle's cause was lost. (4) On
the ground that 4 refers to the sabbatical year,
Hausrath contends that the date must be the
if we
large letters, are most intelligible suppose that
he was now a prisoner.
The Epistle is a series of arguments in behalf
of the Pauline gospel. That gospel, in the first
place, is not man's but God's. "It came to me
through revelation of Jesus Christ." This leads
back to the story of his life, his persecution of the
saints, then his conversion, his retirement into
Arabia, and his subsequent ministry, and thereafter
the recognition at the Council of Jerusalem of his
authority and doctrine. His conversion was ac-
companied by a call from God to be a preacher
to the Gentiles. It was followed by a course of
revelation which extended over the entire gospel
which he preached. Every other gospel is false.
Fourteen years later, and when Paul had laboured
successfully in Syria and Cilicia (and also in
Southern Galatia), the question was brought before
the Church in Jerusalem. Then the apostolic
fathers gave and Barnabas the right hand
to Paul
of fellowship, acknowledging them as the apostles
of the Gentiles. That was the trial of the case
and the authoritative judgment. No retrocession
is possible ;
no reconsidering, or wavering, or tem-
porising. To restore a Judaic salvation by the
law is to build again what has been destroyed, is
to assert that Christ died for nought. In the
course of this statement he utters one of those
great sentences which show the moral superiority
"
of the new faith I :
live,and yet no longer I :
13
the former reappears in Acts 26* and in Eph. 4 ,
resurrection and ;
it connects the Epistle with
SUBSEQUENT EPISTLES 121
20
Gal. 2 .
Again, we have and 3 20 the notable
in i
27
5
the grace of "sweet reasonableness" (4 ) is com-
1 4 "
mended. But it is general in 2 and required of
the whole Church. Division was a vice of many of
the churches (as, e.g., Corinth), but the needed virtue
will grow with the acquirement of the Christ-like
122 THE PAULINE EPISTLES
4
qualities of lowliness and love. Compare also 2
with Gal. 62 and the contents. The note of stead-
fastness is a lesson learned from Galatia (3 2 42 ).
This he reinforces by exhibiting his own indiffer-
ence to earthly privilege. All is insignificant in
comparison with Christ and the heavenly home.
The incitement to progress is the most distinctive
moral quality of the Epistle. The idea as applied
to Christian life has already been expressed in
2 Cor. 3
18
Rom. 6 19 ~22 but in Philippians it is for
, ,
).
),
14
upward is his race (3 ), upward and also onward.
Greater victories, fairer visions, loftier heights rise
before his gaze. He lives in the ideal and his
;
LATER EPISTLES
No less than eight other Epistles bear the name
of Paul. These are in three divisions the Thessa-
:
apostolic doctrine.
The Epistles to the Thessalonians are discussed
below. There is no record that the three authors
were together after Paul's first residence in
126 THE PAULINE EPISTLES
Corinth. Prima facie, therefore, the Epistles are
represented as written from Corinth. But if we
regard them as the work of Silas and Timothy any
later date (subsequent to the life of Paul) is possible.
It is true that in i Thess. 1-3 we have the forms of
a letter recalling past experiences and asserting
the apostle's desire to revisit Thessalonica. It is
Philippians.
Two triads remain. The first consists of Ephesi-
ans, Colossians, Philemon. Ephesians, though a
great Epistle, is scarcely a letter. It is a manifesto of
Paulinism, setting forth Christianity as a universal
religion and the Church as the pleroma of Christ.
Personal elements are wanting. Only Paul is a
prisoner, an "ambassador in chains." The heading
" 1
"at Ephesus (i ) is of doubtful authority, and
2 ~4
inconsistent with the text (3 ). There are no
salutations.
The same situation is assumed for Colossians,
written the names of
in Paul and
Timothy.
Colossal one of the three neighbouring towns
is
22 4
(Acts iQ 20 ). "Tychicus I sent to Ephesus";
21
so (Eph. 6 ) he was one of the seven, but when he
"
left Paul is not told. Trophimus I left at Miletus
"
sick this also recalls the journey, but creates a
:
29 "
difficulty (Acts 2i ). Salute Prisca (Paul's form)
"
and Aquila ;
unforgettable friends, perhaps still
"
in Ephesus. "The cloak that I left at Troas
is
unnecessary if we suppose
that the Epistle was
i .
Theological
important.
In the background of his system of salvation are
the conceptions of sin and law and judgment.
There is the broad fact of the universality of sin ;
(Rom. 5 ). ,
2
9
is from God by faith (3 ) is placed high above the
20 23
ayopd^a), procure by purchase ( i Cor. 6 7 ), or more
13 5
widely egayopdfa (Gal. 3 4 ) and he adds in the one ;
" "
Epistle with a price," in the other from the curse
of the law," to make the reality of the propitiation
and the definiteness of the deliverance more un-
mistakable. It is true that when he has to use a
substantive he finds no available derivative from
and falls back on the general term aTroXvrpwais.
dyopd^a),
And this term he has to use in a twofold sense in :
political as much
legal as Yet Paul's
a idea.
, ;
)
6 15
Gal. 4 and Rom. 8 describe the moral condition
which is the immediate accompaniment of the
5
objective or forensic fact stated in Gal. 4 The .
5 23
other two cases (Rom. 9 8 ) refer to objective fact
of supreme significance the beginning of a national
;
foreign. A
judge does not forgive. The parable
of the Prodigal Son could not have been admitted
into Paul's gospel unless first a deep foundation
was laid. To him the guilt of sin was infinite, and
mere condonation was impossible. In our second
group sin is remitted or, it may be, condoned
32
(Eph. 4 ) on account of Christ's sacrifice. In Paul
it is expiated. And in this awful doctrine Paul
stands alone.
One word more. accordance with this
It is in
stern conception of things that Paul glories in the
Cross. In the other Epistles the verb does not
16 2
occur, and the noun rarely (Eph. 2 ,
Heb. i2 ,
and
twice in more Pauline Colossians). But to
the
Paul's transfigured mind this stumbling-block of
shame was the highest theme of pride. The Cross
gathered into a unity that prophetic record of the
sufferings of the Messiah (Isa. 53). It exhibited
1
before the world God's redemption (Gal. 3 ). It
group, Acts 2
3G
i3
33
i Tim. 3 1G ). ,
On the other
6 13
hand, Eph. i
(and probably Col. i
)
seem to refer
to the baptismal voice.
As risen, Christ is the TT/DWTOTOKO?, not merely as
20
the first among many brethren (cf.o-Trap^, i Cor. 1 5 ),
but (as the term connoted) as the prince or head
or leader thereof. (In Colossians the term is used
both in this Pauline application and in the Alex-
andrian sense as a of the pre-existent Logos.)title
18
beheld the glory of Jehovah (3 ), and His is the
image unto which the redeemed are to be conformed
29
(Rom. 8 ).
This risen Christ is spiritual (i5 46 He bears ).
5
i Cor. 8
),
but in addressing fellow-Christians and
" "
invoking benedictions the Father" becomes our
Father." This may accord with the usage in the
words of Christ, but it is certainly due to the
consciousness of adoption. A
voice within cries,
Abba It is the Spirit of the Son creating the
!
nine regeneration.
In Paul the Spirit is the Spirit of God com-
municating to man an inward Divine power, or it
is the Spirit of Christ, or Christ Himself, with
whom the believer possesses a mystic fellowship.
This Spirit sent forth by God creates in the heart
the consciousness of adoption, a faint realisation of
that filial relationship, which was the permanent
16
consciousness of Jesus (Gal. 4, Rom. 8 ). It
3 17 28 29
i2 i3 Matt. io
,
ii ). In i Peter the warfare
CHARACTERISTICS OF EPISTLES 159
10
Phil. 2 includes angelic hierarchies. But even so
the conception of these superhuman beings is a
quiescent opinion, and does not enter into the
apostle's scheme of thought. Quite is different
the case in all the Epistles of the second group
(Eph. i. 6, Heb. i. 2, i Pet. 3), where principalities
are introduced into the moral struggles of life
, ,
,
i Cor.
I5
43
2 Cor. 3
,
18
4
17 21
Phil. 3 ). And ,
again, the term
" "
image links Christ with God, and man with
Christ, and suggests the realisation in the redeemed
of the original purpose of creation. The full
realisation of these expectations, the final accom-
2. General
i.
Religion subjectively considered is a life of
FAITH. Salvation being a Divine bestowal is not
a thing of merit or attainment, but of reception and
appropriation. It is a gift of grace to which the
(Rom. i
17
).
The benefit of the propitiation is
22
Gal. 2
16
3 ), the Son of God (Gal. 2 20 ), the risen
Lord (Rom. io 9 ). This doctrine, which is also
6
life, because it works through love (Gal. 5 ).
CHARACTERISTICS OF EPISTLES 167
evangelical ;
that is to say, they are summed up in
Christ. He the source, the standard, and the
is
"
to be found in Him."
This transference of the Divine into human life
produces an abrupt departure from all human codes.
It is no
longer a question of new virtues or of
comparative merits or of improved conditions and
attainments. All thoughts are transcendental.
The Christian is a new creation. In the world he
is not of it. His city is in heaven. The days of
trial that remain are
clays of expectancy, in which
he waits for the final adoption, the transfiguration
168 THE PAULINE EPISTLES
into the body of glory. The change is from the
centre. Theold laws of ritual observance, the new
laws of rational duties, are alike superseded by a
spiritual principle, the law of the spirit of life in
Christ Jesus. This principle must permeate and
dominate heart and life, purifying motive and
purpose and intention, bringing every thought into
captivity to its Lord, flooding the soul with the
mind of Christ making
;
one long service of
life
4
in newness of life (Rom. 6 ). These points, which
indicate a conscious fellowship both in suffering and
in triumph, are indefinitely enlarged. Thus Paul
"
is crucified to the world," and glories in that Cross
U
by which he has attained deliverance (Gal. 6 ).
Hence arises the ethic of self-abnegation ;
the self-
thought.
4. In a final section let us look at the MAN, and
in the three aspects of personality, missionary ardour,
and literary qualification. These five Epistles reveal
18 - 19 48>49
Rom. 5 ,
i Cor. i5 ); or in longer sentences,
where three terms of the one face three of the
23 10
other (Rom. 5 6 io ). But intricate structure
or complicated succession of clauses is unknown.
By these clear contrasts his normal thought is
12
178 THE PAULINE EPISTLES
expressed ;
but there is also the antithesis of
21 - 25
startling paradox, Cor. as in i i ,
and an
occasional playfulness of thought and language.
Like all true geniuses, he has capacities of tender-
ness, gifts of humour, moods of banter or of scorn,
much of which is lost to us in the gravity of his
theme or our ignorance of the circumstances.
The personal letter in Rom. 16 shows in its
(Rom. n
30 -32
history ),
his groanings of creation
2
(Rom. 8 22 ,
2 Cor. 5 ), his seed-corn and bodies
celestial (i Cor. 15). Such also subjectively the
sunrise on his soul (2 Cor. 4), his gradations of
spiritual experience (Rom. 5), his consciousness of
the indwelling Christ, his gospel of spiritual freedom.
So also his great outbursts, such as the Ode of
Love (i Cor. peroration of faith in
13), or the
Rom. 8, where we feel the heart of the poet or
the soul of the orator. So again, the largeness
and hopefulness of outlook which has taught
us to seek a soul of goodness in things evil
3 28
(Rom. 5 8 ).
,
cf.
20
Rom. 8 ),
whose conception included a substantial
Divine resemblance. Again, the doctrine of recon-
ciliation reappears, but certainly in a new concep-
tion and application. The background of enmity
and alienation and hostility is
wanting. It is the
conciliation mainly of the Gentiles, who as hitherto
ignorant of God were far off, and are now brought
nigh as the Jews for ages have already been. Yet
to both (now united in one commonwealth) is the
2
read along with (which contains its theology)
5 ;
(Gal. 4
26
Phil. 3 ,
20
).
And it is this central idea
that in Ephesians is variously expanded.
Perhaps marked dependence of
the most
is on 2 Corinthians. In it, as here, Paul
phraseology
writes as an "apostle by the will of God." The
"
commencement, Blessed be the God and Father
of . ." reproduced in i Peter, appears once more in
.
(but so in Phil.
eueoSia? 4
18
).
A more genuine
example of modification is the reproduction of
in
the words, " Who also sealed us and gave us the
22 5
earnest of the Spirit in our hearts" (i ,
cf. 5 ).
In
14
Eph. i this appears as "ye were sealed with the
Holy Spirit of promise, which is an earnest of our
30
inheritance"; and again (4 ), the "Holy Spirit
of God in whom ye were sealed unto the day
of redemption." In Paul the "earnest" and the
" "
sealing are distinct, the latter as well as the former
being attributed to God. Once again, Paul's earnest
or (as he elsewhere puts it) first-fruits suggests
an inner experience of sublime consciousness, not
something notable to others which may be regarded
190 THE PAULINE EPISTLES
as a seal or guarantee. The expression "the glory
4 "
of the Father" (Rom. 6 ) reappears as the Father
" 17
of glory (Eph. So "promise of the Spirit"
i
).
U as 14
(Gal. 3 ) reappears "Spirit of promise" (i ).
" "
Expressions such as, the old man," bond or free,"
"newness of life," "a new creation, "reappear, some
of them unchanged, others (if more subjective)
reconceived and it may be transformed.
The author's mind is steeped in Paulinism. He
omits indeed the Law, and all legal phrase-
ology, either because his own mind was of the
opposite type or because the Gentile readers
were not interested in a phase of religion that was
ended. And
he omits the struggles of the flesh
and the spirit, and the triumph of inward peace,
because his own conceptions of the moral conflict
12
(6 ) are entirely different. But he goes out of his
way to recall " the old words "circumcision and
11
uncircumcision (2 ), which belonged to the time
when Jews were predominant in the Church he ;
Here, if it be
as Jiilicher (Ency. Bib.}
true,
Stephen ;
and it
gathered new and various force as
Gentiles were admitted into the fold. Only when
the power passed from them did the Jews cease to
destroy those of their race who would venture to
break down the barriers that kept Gentiles from
192 THE PAULINE EPISTLES
their temple and their feasts. It was therefore in
),
).
(!"-).
The remaining sentence of the chapter sets
forth the greatness of this Head
His exaltation
in
above all rule, authority, power, and dominion on the
one hand, and in his supremacy over the Church
on the other ( i 21- 23 ). The description of the Church
as the body and the pleroma must be regarded in
These three
sentences, constituting the first half
of the doctrinal section, state in absolute language
the more general
principles of Christian redemption.
In the three that follow the writer comes into closer
relationship with his leading idea. The word " He
is our Peace" is the keynote now. Here the
separateness of Jew and Gentile is vigorously
pictured. A
commonwealth of true worshippers
did indeed exist, but the Gentiles were outside and
far off. Covenants with God were the basis thereof,
but the Gentiles (worshipping non-entities) were
without God and without hope. And between the
races, commandments in ordinances, constituting
walls of partition, had been carefully constructed.
Between the two there existed a condition which
the writer describes by that term "enmity" which
198 THE PAULINE EPISTLES
Paul had used to designate the profound moral
alienation of man from God. Yet out of this
forbidding situation a new and higher common-
wealth is to be created, with a new higher type of
citizen and of service. This union of opposites,
however, is no mere coadjustment or coalition or
fusion, such as for earthly ends may sometimes be
effected. The heavenly temple has its foundations
deep beyond our measuring and its turrets high
beyond our gaze. The enmity Christ abolished
"in His flesh," that in His Spirit the twain might
be blended into one (2 15 ). The exact meaning of
this passage is perhaps phrase difficult, both in the
25 29
veracity (4 ),
conversation that is
edifying (4 ),
28
honest and benevolent
industry (4 ), patience,
sympathy, forgiveness, kindness, and all the virtues
of social brotherhood (4 26 31 32 ). -
philosophy ;
the oneness of the community as a
Church of God, though in Paul the wider oneness
has not yet sought expression the supreme ;
gift is peace.
Much might be said in correction of miscon-
ceptions. For example, it is vain to read the
moral exhortations as marking some special local
" "
geographic direction, or mystery from the ages of
darkness. But instead of these they will find, in
conceptions of the exalted Lord, of the greatness
and destiny of man, of the unity of faith and hope
and knowledge, of the kinship and harmony of
races, thoughts that enlarge and uplift the mind,
that gladden and inspire the heart and for general
;
"
guidance the old unchanging truth by grace are
ye saved, through faith, not of works, for we are
208 THE PAULINE EPISTLES
His workmanship, created in Christ Jesus for good
works."
12 U the first
4 -5 ), being doctrinal, the second prac-
tical. It is true that the handling in Ephesians is
"
emphasis is laid on the will of God." Yet not
only familiar but also unexpected doctrines belong
to both. In both Christ's life is set forth as our
example, though in Peter with more emphasis in
i
,
cf. Eph. 5 ),
the distinct idea of irpoa-ajwyij
18 18 12
(
i Pet. 3 ,
cf. Eph. 2 3 )
as the aim of Christ's
death, the purifying of the soul and obtaining of
22 23
life through the word or the truth (i and the -
),
"
especially perhaps whom having not seen ye love,
whom . . .
believing ye rejoice." Yet with this
12 13 "
we may compare Eph. i
-
,
we who had before
hoped in Christ
ye ;
in
having whom also . . .
),
and phrases such as " rendering evil for
9
evil" ( 3 Rom. i2 17 i Thess. 5 15 ). Other con-
, ,
18
(3-io ) ;
and finally, the closing appeal, with its
19 25
historic and ideal
inspirations (lo ). -^ The
leading argument is in two main parts the :
first,
U
perfects the sanctified (Q io
10 -
14
).
He is the
sacrifice by which He made purification for, bore
and put away, sins, and after which He sat down for
From
'
2
ever on the right hand (r 9-- io
! 1
).
,
-
passes (2
13 - 17 - 18 -
i
7
).
There also He cleanses and
sanctifies, creating a Church glorious, spotless,
holy (5
2(i - 27
).
The doctrines are identical. In
Hebrews we have them thought out in succession
and in Ephesians they well up, more
detail ;
in
i. i and 2 Thessalonians
ministry in Europe.
The thing noticeable is the entire absence
first
).
In what lucid interval did he turn to
Enoch and the apocalyptists to learn a gospel of
which neither in the Acts nor in the Five Epistles
is ? These Epistles contain the
there any sure trace
ordinary conceptions of death and resurrection and
judgment they foresee long vistas of human
;
These
Epistles, in fact, require intelligent in-
vestigation and at the outset we observe that they
;
,
)
12 7
ecclesiastical situation corresponds (5 cf. Heb. i3 , ,
Rom. 1 28 ;
the same term being used in i Tim.
3
4 - 5 - 12
but not in the earlier Pastorals).
5", The
trichotomy of 5
23
is paralleled in Heb. 4
12
. The
easy mastery of exhortation, and of the art of ex-
pounding social and personal duty, puts these two
chapters on a level with the three chief Epistles of
our second group.
The other two chapters (2 Thess. i. 2) are
13 u
mainly apocalyptic ;
but the closing verses (2 )
-
"
show us where we are. Sanctification of the
13 2
Spirit" (2 Thess. 2 ,
i Pet. i
)
is an indubitable
"
connection "salvation ;
(eschatological) belongs to
the group. The phrases "faith of the truth" and
" "
acquirement of the glory point in the same
" "
direction, the former indicating that the truth is
10
equivalent to i Pet. 5 while TrepiTroirja-is occurs ,
9 14
elsewhere only in this group (i Pet. 2 Eph. i , ,
9 14 39
i Thess. 5 2 Thess. 2 and Heb. io ). Other
, ,
22
terms are "chose" (here a Lucan word; Phil, i ,
25 4
Heb. ii ), loved us (cf. Eph. 2 ), good hope
3 19
(cf.
i Pet. i ,
Heb. 7 ), comfort, stablish, good
work. Besides these there are notable new phrases
working of error, love of the truth, faith of the
truth, deceit of unrighteousness that remind us of
similar expressions, especially in Ephesians, and
show the active creative vigour of an ardent and
powerful mind. Many of them emphasise this
new idea of "the truth." We find it begun in the
compare
i Thess. 4 1C - 17 = Matt. 24 30 - 31
(a jt>. 2 ^ ia-zi^
Wehave thus given about twenty instances of
connection or dependence. The fact is, of course,
not denied. Rather is it welcomed as a proof that
Paul had access to the sayings of Christ. And it
isnot necessary to relate the Epistles to Matthew.
The same sayings occur in Mark most of them in ;
15
Matt. 24 ), and by the reference in the same
sentence to the defilement of the Temple. Is it
not this defilement that is pictured in 2 Thess. 2 4 ?
Let be noted and examined.
this point For if the
supposition be true we need no other evidence that
the Thessalonian Epistles lie outside the life of Paul.
In concluding this point we observe that at least
two phrases in 2 Thessalonians indicate dependence
WRITINGS OF SECOND GROUP 227
, ,
1:J
"
of the phrase the Spirit," it is
sanctification of
The wrath
come upon them to the uttermost."
is
expressed in Rom. 8
27
The phrase " fill up their
.
2. Special Passages
13 13 22
in the Synoptics, in Heb. i io and in i Pet. 3 ;
6 8 22
and Ps. 8 again discussed in
,
Heb. 2 , Eph. i .
18 8
pare Eph. 2
12
4 ,
i Thess. 4 5 ,
2 Thess. i
(and
22 8
in Rom.
Paul, Gal. 4 i The closing words,
, ).
"
I
speak to move you to shame," are repeated
somewhat artificially from i Cor. 6 5 from which ,
^
j-^g conception of the Christians as God's
10
people, Xao<? (i Pet. 2 ) (7) the transference of the
;
Paul ;
the extraordinary mosaic of O.T. quotation
inverses17, 18 (in which Isaiah, Jeremiah, Ezekiel,
Hosea, Amos, Leviticus, and 2 Samuel are drawn
on), and many individual words, some of which,
"
such as, " unequally yoked (based on Leviticus), or
naturally belong to the second group,
/LtoXfo-/io?
"
adjective \oyiK6s, and the word fashioned accord-
5 2 5
ing to this world," connect us with
-
i Pet. (i 2
238 THE PAULINE EPISTLES
2
4 etc.); while yet again the "renewing of your
"
mind seems a variant of Eph. 4^, and a connec-
10
tion with Eph. 5 is established by the words and
idiom, "proving what is well-pleasing." To these
main points we have to add that the epithets
"holy-living," "perfect" and "well-pleasing," are
characteristic of the second group, and rare in Paul.
Thus we have here the whole case in miniature.
And we are sure that the writer is either the author
of the three Epistles (Ephesians, Hebrews, i Peter),
or one whose mind was steeped in the thought
and language of them all. Again, we notice the
dependence on, as well as the remoteness from,
Paul. Thoughts in him are germinal. And what
in him is natural and general becomes special and
12
etc.), ruling (as in i Thess. 5 ),
also liberality (as in
28 7
Eph. 4 ), and showing mercy (Matt. 5 ). This
sentence sums up a history of transition. The
ecstatic gifts have ceased, and indeed, except
prophecy, all the higher qualities of creative inspir-
ation. Instead of these we have the utilities of
everyday existence in
organised community. an
The past, having faded into the
vision splendid is
"
but cf. Col. 4
2
).
The virtue of brotherliness,"
(f)i\aSe\(f>ia, is second group.
distinctive of the
2
Hospitality (Heb. I3 i Pet. 4) has passed into it
,
21
is a mark of
9-
ayados, in vers. 3, 4 and in 1 2
2-
,
28 8 9 13 13
Heb. 9 i Thess. 5
,
2 Thess. 2 -
Eph. i ?) sleep
, , ;
3
flesh ( i Pet. 4 )
2<
the putting on of a higher nature
;
27
(Eph. 4**, cf. Gal. 3 ). Of the list of vices two pairs
20 21
occur in Gal. 5 and seem quoted. Other terms are
-
"
time and season (i Thess. 5 ), " walk as a designa-
1
10
Thess. i ). It seems not too much to say that of
"
the same seems true of the Kingdom of God."
The metaphorical use of oi/coSo//,?;, edification (ver.
in Eph. 5, 2 Thess. i 11
Again, in the closing verses
-
ing, Matt. io 16 ;
is based on the
another sentence
15
prophecy in Gen. 3 The imitative elements .
-4
unto .
"), and is constructed as Tit.
. . The i
1
.
" 5
to the faith unites the passage with i ,
and also
7 "
reminds us of Acts 7 , were obedient to the faith."
If the theory of the Lucan authorship of the
Pastorals is correct it follows that this doxology
is also from the pen of Luke.
"Father," n 25 - 26
. This latter passage belongs to
Luke also, but many of the texts are confined to
Matthew (; 21 io32 * i5 13 i6 17 i8 10 19 * 25=* 2 6 29 53
- - - -
. There is
2(X 22
also the metaphor of building, as in Eph. 2 ,
i
Pet. 2
5
,
Acts 2O 32 Two
other statements belong to
.
"
prophets foundation, a divergence that
are the
16
chief corner-stone (cf. Isa. 28 ). This is based on
a saying of Christ common to the three Synoptics,
but given with varying fulness, where Mark shortens
254
,
cf. Acts i8 10 .
This is
parallel to passages in the Old Testament,
especially in the Prophets,where the presence of
Jehovah with His people is assumed.
33
also 6 .) Here the argument rather tells against us, as
the phrase (Kingdom of heaven) does not re-appear
in the second group or elsewhere. But neither does
our author, except once (2 Thess. i 5 ), use the expres-
"
Kingdom of God." And the texts Heb. i2
28
sion ,
5 24
Eph. 5 i Cor. I5 point to an unusual conception.
,
as an example.
2. Take next the Beatitudes. Poverty of
spirit and meekness reappear in the image of
29
Christ (i i
),
and are combined in Eph. 4 2 (cf. Zech.
9). Equally striking is the resemblance of Luke's
Beatitudes to the anti-love-of-riches attitude of the
Pastorals. Whether the simple sense of Luke or
the spiritualised interpretation of Matthew is truer
to the original we need not here inquire. Purity or
cleansing, /caOapos, is characteristic of the second
" "
group, and the reward of seeing God reappears
12
in Heb. i2 The purifying of the heart also
.
22
belongs to Hebrews (io ), and comes perhaps from
5 22
the same pen in Acts 15 (cf. i Tim. i 2 Tim. 2
). ,
3
again the idea of 5 . The description of peace-
makers as "Sons of God" corresponds with the
description "God of Peace" and with the social
meaning which "peace" bears in the second
group. The
blessedness of the persecuted re-
14
appears (with "for righteousness sake ") in i Pet. 3 ,
13 u
and in a modified form in i Pet. 4 -
48
moral law leads up to the virtue of perfection (s ),
so characteristic of Hebrews and Ephesians.
The three modes of righteousness with which
chapter 6 begins illustrate the spirituality of religion.
In the Lord's Prayer are two petitions not
given in Luke. In the we have the
first of these
contrast of heaven and
earth, heaven as the ideal-
real or the perfect pattern, and the will of God
again in
chapter 7, especially in vers. 11-23, we
have the former author. Notable are the terms
irovripos, dyaOos, avopla, "the Kingdom of heaven,"
"the will of My Father who is in heaven." In
the narrative of chapter 8 the order in Mark is
departed from to give precedence to the cleansing
of the leper. This miracle may have seemed
symbolical of Christ's work of soul-healing. The
second is typical of the second aspect of Christ's
work, its universality and to make this emphatic
;
11 12
the sayings (8 -
) given
in Luke in another con-
nection are here incorporated. Thus the central
ideas of Hebrews and Ephesians may be found
suggested by these two miracles. In the third a
distinctive note is seen in the name Peter (instead
WRITINGS OF SECOND GROUP 259
"
I will have
quoted from prophecy, mercy and not
5~8
sacrifice," which accords with Heb. io and the >
6
of rest (so Hebrews, 2 Thess. i Rom. 15). ,
28 -32
In I2 the spirit is
emphasised more than
in the parallel narratives, taking the place, in
accordance with O.T. ideas, of Luke's "finger."
Peculiar to Matthew also is the contrast of this
21
and the coming age ;
cf. Eph. i . The closing
sentence (v. 50) again makes the will of God the
supreme law Mark, not Luke).
(so
In 13 we have the group of parables. The
Sower has been referred to. The sentiment
appended in ver. 17, expressing the forward look
of men of old, reappears in i Pet. Heb. n 13
i
10 -
11
,
.
dvofjiia, a
in quotation from Zephaniah and Ezekiel,
all savouring of the second group. The closing
sentence (v. 43) is a quotation from Daniel, the
prophet of apocalyptists. The quotation in v. 35
2
(Ps. 78 ) contains the expression "the foundation"
which we have more fully in vv. 25, 34,
(of the world),
and in i Peterand Ephesians. Again, in the parable
of the Net we have o-wreXeta, and the angels as
Christ's ministers separating the good and the
bad, destroying the worthless ;
cf. i Thess. 4 16 ,
7 -9
2 Thess. i .
- 32
In chapter i4 28 there is a Petrine incident not
found elsewhere. So also i6 17 -19 and i7 24 -27 This .
28
or three witnesses," appears again in Heb. io ,
1
but seems taken from Paul (2 Cor. I3 ), who follows
18
Deuteronomy. Again, i8 on binding and loosing ,
WRITINGS OF SECOND GROUP 261
19
(already given in i6 ),
is another renewal of a
Jewish principle, and may have been omitted in
the Second and Third Gospels, from the failure
of the authors thereof to comprehend its mean-
33
ing; while i8 is a sentiment repeated in
32
Eph. 5 .
28 18 19 " " 43
26 28 Such a phrase as in the Spirit (22 ),
-
.
"
or the use of " true
and "truth "(22 1G ), or the descrip-
10 9
tion of Christ as Master (23 cf. Eph. 6
though , ,
31 53 35
(25 27 ), and "stranger" (25 ). But in 19-23
there is not one text certainly allied to the second
group.
Thepicture of the final judgment is in general
harmony. It contains the characteristic concep-
tion, "from the foundation of the world." The
" "
Kingdom is in the sense we find in Eph. 5
<r>
262 THE PAULINE EPISTLES
24
(i Cor. i5 ),
Heb. i2 28 and as
Ephesians we
,
in
have the idea of inheritance (which we found
46
modified when the substantive was "life," 19" 25 ).
There are also the frequent figure of the shepherd
and the sheep, the conception of glory, the descrip-
12
tion of followers as brethren (40, cf. Heb. 2 ), and
the great merit of ministering (cf. Heb. 6
10
The ).
,
).
18
general argument from prophecy (3 cf. i Pet. ,
10 ~ 12
i ,
etc.), and the conceptions of future seasons of
We
note also that the expression "the Lord
"
Jesus occurs frequently in Acts 1-20. do not We
think elsewhere in the Lucan writings. It occurs,
it is
IO
32 9
Matt. 5 U
i,
Pet. 2 ,
cf. as
germinal 2 Cor.
;
266
CHARACTERISTICS 267
4- 6
4 Closely allied is the conception of Christian-
.)
8 14
Rom. i
5 ,
Eph. 2
2
,
Heb. 5, i Pet. i
2 -
-^). But
Paul refers obedience not to belief but to law and
16
duty and rightful authority; yet Rom. io may be
reckoned germinal.
2.
Coming to THEOLOGY we might argue that
the Godhead is in Paul conceived as a duality, in
our present group as a trinity, and in the Pastorals
as a monad. To many Hebrew minds there existed
the everlastingunapproachable God, and, beside
Him, one who mediated between Him and our
world. Thus Paul imagines the one God of whom,
and the one Lord through whom, are all things :
,
in Colossians and
in John. But in John the Being who became
incarnate is identified with the Logos, or world-
268
i Pet. i
23
Heb. 4 12
*-,
And more generally, it may
.
i Pet. i
11 U
So in an apocryphal source (Eph. 5 )
).
germinal ;
but even that statement has its parallel
in so that probably we are again outside
Philo,
the Palestinian Judaism. The title TrpturoTo/co? is used
Divine aspect (Heb. i 6 ) and
in respect of birth, in its
25
its human
(Matt. i ). Paul had used the term of the
Resurrection (Rom. S 29 ). This difference seems to
accord with the fact that Paul associated the title
"
Son
of God," with the Resurrection, while in the
others it is more easily related to the Virgin Birth,
or the Baptismal Voice (Eph. i 6 Matt. 3 17 ). In all ,
26
Heb. 2 10 -
;
11
i2
2
).
The Descent into Hades
19 6
belongs to this
group (Eph. 4, i Pet. 3 4 cf. ,
52
Matt. 27 ). In Acts 2 31 this doctrine seems referred
to Ps. 1 6. Would Paul, if he had imagined a
descent into the under-world, have made illustrative
CHARACTERISTICS 269
19
i Pet. 3 If these texts refer to preaching after
.
1
io 22 I2 ).
2
8 Session at the right hand is stated here
and in Colossians and in the Synoptics, not in Paul
or in Acts. The exalted Christ is above all celestial
21 22
hierarchies (Eph. i ,
i Pet. 3 ,
Heb. i 6 Matt. 28 18 ).
,
9~ ]0
Perhaps germinal but the thought of
Phil. 2 is ;
22
same the Spirit seals (after 2 Cor.
effect, i where
Paul assigns the act to God). But in Hebrews
23
Christ is the Sanctifier ;
and again in i Thess. 5
" "
wrought by the God of Peace who
this effect is
in the parallel text (Heb. i3 21 ) perfects. There is
therefore nothing stereotyped and we may regard ;
imitated in Eph. i
2
(and in Col. r, Philem.
3
).
He
has also "the God and Father of our Lord"
3 31 3
in this
(2 Cor. i ,
1 1
reproduced group
Eph. i in ,
),
i Pet. i
3
,
Rom. 15. A third designation "the
Father"- he uses, referring to creation at large
6
(i Cor. 8 ),
or the Resurrection (Gal. i
1
Rom. 6 4
, ,
11
Phil. 2 ) and this is frequent in
;
our group,
especially in Ephesians, in i Peter, and in Matthew
(and also in Colossians), though perhaps not quite
in Paul's sense. It is to be observed that in
16 17 4 ~a
they are combined, in 4 there are along-
-
3
side of other triplicities, one Spirit, one Lord, and
10 -20
one God, and in the closing appeal (6 ) they
are again associated. So in Heb. lo 29 31 and in "
13 2
2 Thess. 2 (a variation of i Pet. i ), and in
80 19
Rom. i5 Finally, in Matt. 28 the triune
. name
is to be named on all. It is true that the same
association may be supposed to be traceable in
4 ~6
Paul, in i Cor. 1 2 , where gifts, ministrations, and
20 -21
workings are referred to, in 2 Cor. i ,
where
Christ and the Spirit are named in connection
with the varied activity of God, and in 2 Cor. i3 w .
i Pet. 3
7
).
But this reconciliation to God has its
essential meaning in "access in one Spirit unto
18
the Father" (Eph. 2 ), an idea frequent in Hebrews.
16
In Eph. 2 we have, indeed, a touch of Paulinism ;
28
io18 Matt. 26
,
In Paul there is no remission,
.
) ;
and
2
perhaps Rom. 5 was germinal.
A
frequently recurring difference is that Paul
builds on the Cross, this group on the Blood. The
CHARACTERISTICS 275
" "
distinction is not absolute. Paul uses blood as
the symbol of sacrificial death twice in his argument
25
in Romans (3 5) and twice in reference to the
New Covenant (i Cor. IO
IG
1 1
27
).
The other group
mentions the Cross (Eph. 2 ", Heb. i2 2 cf. i Pet. 1
,
24
2 ), though not the term "crucify." A common
language of Christianity moves through all the
types. But Paul conceives God as setting forth
Christ, uplifted on the Cross before the eye of the
world (Rom. 3 25 Gal. 3 1 ) while here Christ comes
, ;
10
forward as a voluntary sacrifice (Heb. io Eph. ,
2 25 24
5
-
i Pet. 2 ).
,
So to Paul the highest life is
crucifixion to the world, while to the other it is
2 25 ~ 27
indicated in Eph. i
7
2 5 Hebrews and
ir> -
.
io
18
etc.).
,
And in the meaning of "sin" we must
find the key to the other side of the shield on which
is written the theological theory of the Atonement.
20
Gal. 2 ). But there are, perhaps, behind the two
modes of expression two differing philosophies of
religion. In Paul the union of Christ with God is
15
2 Cor. 6 ).
The term Devil is not used by Paul. It recurs
in Ephesians, Hebrews, i Matthew (and
Peter,
in the Pastorals and Luke-Acts Timothean ;
the
Group follows Paul in the name Satan). The name
or epithet TTOJ^O? used of the Devil in Matt. 5 37
is ,
13 19 - 16
cf. 6 i3 **, and in Eph. 6 and with an intensive ,
22 9 12 22
meaning in i Thess. 5 Rom. i2 Heb. 3 io and , , ,
its classical
usage would have designated a con-
stituent body or assembly accustomed to meet for
common ends. But this local body Paul invests
with a high status. The Corinthian Epistles, e.g.,
" "
are addressed to the Church of God in Corinth ;
,
2 Cor. 6 16
).
The figure of a Temple
was used by Paul to express the sanctity of
individual Christian life, and of the human body in
CHARACTERISTICS 281
, ;
"
duction of Christ as the chief Pastor and Bishop"
25
(2 ) shows how easily the term may be extended,
and how appropriately the whole Christian world,
with its several folds, may be reckoned one flock
16
(John io ).
But the conception undergoes a still greater
enlargement. The community embraces the re-
deemed of all ages. This is explicit in Heb. i2 23 ;
13 13 7
the present group in i Pet. i 7 4 2 Thess. i -
, .
13 18 5
The verb is used in i Cor. 3 ,
Rom. 8 ,
i Pet. i
5*
30
(and in Luke i7 Subsequent terms we must
).
" 25
Isaiah); and we see "the day approaching (io ).
In Ephesians the doctrine is fainter, though there is
" " 30 14
the assurance of a day of redemption (Eph. 4 1 ).
Thus, though there are different modes of expres-
sion (the chief three terms being curiously combined
8
in 2 Thess. 2 ), in all it is the coming of Christ
(i Pet. i
7
,
Heb. io 37 ,
etc.) ;
and to some extent the
varying Epistles are interlinked, by the double mode
of thought in i Peter, in Hebrews, and in Matthew.
And there are other points of connection in the
judgment, the deliverance, the redemption, and the
inheritance. When we remember on the one hand
the epoch of the Fall of Jerusalem, the martyrdom
of apostles, and the convulsions of the empire, and
on the other hand the associations of the author
with different exponents of the faith, different
summed up in Rom. I2
1 -
2
,
where life is repre-
sented as an offering, a service, and a sacrifice,
with ideas of holiness and good-pleasure, while the
aim or standard of conduct is that Divine Will
which is perfect and well-pleasing and good.
Ideas of holiness and purifying, of living sacrifice
and the will of God, may be illustrated from the
whole group and they constitute a body of ethical
;
2
n-i8
I2 ^ M att n). Here He is an outward
model, while in Paul He is an inward power.
8. Our whole case might be established by a
12
i Pet. 5 ) ;
so of another favourite term, a-TroSe^o/zat,
which found again in Heb. 9 28 i Pet. 3 20 while
is , ;
5
leaders in i Thessalonians, and Hebrews,
Pet. 5 ,
i
(Rom. n 36
, cf. Gal. i
5
=Phil. 4 20 ) ; fully developed
25 ~ 27
in this group, and in i
Timothy (cf. Rom. i6 ),
, Hebrews, i Thess.
5, 2 Thess. 2. (5) Let us add also the Jewish
attachment to sevens and threes. The sevens
may be traced in the beatitudes, parables, and
denunciations of Matthew, in the unities and
armour of Ephesians (4 4 ~ 7 6 U~18 ), in the glorifica-
tion of the new dispensation in Heb. 12. The
triplicities are everywhere.
10. We may note two elements of distinctive
COLOURING. The
dependence on the O.T.
first is
16
(i Pet. 4 ). Over all the group is the shadow of
suffering the
;
darkness of clouds which the writer
hopes will break with the coming of the Son of
man.
ii. Our last argument is the literary STYLE.
Paul's style is clear, pointed, antithetic ; with
no vague phrases, or interdependent clauses, or
intricate construction ;
but with logical argument,
pithy expression, and occasional ambiguity from
his mysticism or the figurative form in which he
conceived the facts of redemption and life. The
Pastoral Epistles are in a plain literary style with
no mystic depths, though with occasional outbursts
19
290 THE PAULINE EPISTLES
of tenderness or beauty. But this writer differs
from both. He is imaginative rather than intel-
lectual, emotional rather than argumentative,
copious in expression, occasionally impassioned
and eloquent. The style is, however, by no means
uniform. Besides what may be called normal
construction, there are two extremes, the short
6" 21 17
rapid sentence as in Rom. 1 2 i Pet. 2 i Thess. , ,
15 " 22 32 37
5 ,
Heb. ii
-
,
and the long sentence of numer-
ous successive clauses that arise out of another like
the successive parts of an obelisk. Such are the
paragraph sentences that open i Peter, 2 Thessalon-
ians, Hebrews, Ephesians such, in a less degree, ;
8
(2 Thess. 2 ),
where the thought is as striking as the
language.
The coupling of terms
synonymous nearly
as wisdom and prudence, night and darkness,
shepherd and bishop abounds in all, and may be
s 11
2 eTTHpaveia T^? Trapovcrias, I evboKiav
The manner rare
Peter, though it is in-
is in i
Eph. 2,
12
4 ,
3 23
-
,
Heb. i
1
io 22 ' 39
n 1
. These
various points of style are sometimes combined,
as in the words, "effulgence of His glory and the
impress of His substance," where, however, the
translation obscures the vigour of the original.
And in many cases it is seen that the form or
mould is overflowing fulness of
insufficient for the
the writer's mind. Occasionally the language is
"
condensed into the Epigram; not of works . . .
" 9 10
for we are His workmanship
(Eph. 2 or, more
-
;
)
(Heb. n );
27
strikingly, "as seeing the Invisible"
" "
know the love that passeth knowledge (Eph. 3 19 ;
292 THE PAULINE EPISTLES
cf. killed the Prince of life, Acts 3 U ). But nowhere
do we find an antithetic clause or sentence. Style
tells its tale as unmistakably as thought.
12. In conclusion, assuming that we have
proved the homogeneity, and unity of
distinctness,
the group, shown its manifold char-
and have
acteristics, let us ask whether we can now name
the author. Wanted a Jew of priestly birth, of
Hellenistic training, of prophetic gifts, a disciple of
the apostles, a companion of Timothy, an expounder
both of Peter and of Paul fully comprehending
the greatness of the latter, yet assigning the primacy
to the former. Two names only of those known to
us can suggest themselves, Barnabas and Silas.
Barnabas was perhaps too old, not likely to be
intimately interested in "our brother Timothy";
apparently not youthful when he joined the apostolic
circle a man of dignified and of benignant char-
;
Timothy is not
named) as a colleague of equal
rank. Such evidence would be speculative were
12
it not that we find in i Pet. 5 the name of Silas
CHARACTERISTICS 293
),
).
6
are imitators of us and of the Lord (i Thess. i ),
and of the churches in Judsea (2 U ) and they are ;
)
"
the designation, our God and Father," found
20
elsewhere only in two passages (Gal. i 4 Phil. 4 ) ,
" "
The combination faith and love of
(3) belongs
13
to the Pastorals (2 Tim. i ), and also the Exhorta-
13
tion Group (cf. also Heb. 7 ). The words "weary
13 9
in well-doing" (2 Thess. 3 ) reappear from Gal. 6 ,
20 21
It is true that the verb is changed
-
(Phil. 3 ).
6
0/3777 and epxo/iai, belongs to Eph. 5 Col. 3 the , ;
" 1
is based on Phil. 4
glory or crown of rejoicing
and 2 Cor. i 14
Other reminiscences of 2 Corinthians
.
"
are in regard to " comfort 3 ~c
2- 7
(3 ,
cf. 2 Cor. I
),
and
298 THE PAULINE EPISTLES
the assurance that our exhortation is not of error
3 12
or in guile (2 ,
cf. 2 Cor. i 2 17 ). Besides the
10
adverb (2 )
we have the adjective blameless a^n-mos
13 15 6
(3 ) following two instances in Phil. 2 3 ,
into
which, as we
term was introduced supposed, the
by Luke. These examples show that i Thessa-
lonians derives largely from Philippians and in
some degree from 2 Corinthians. And it is surely
relevant to observe that both the Epistles proceed
from " Paul and Timothy," and were therefore
known to Timothy. Of course it might be argued
that the non-Pauline terms in these Epistles come
Trpotpdais 2
5
= Phil, i
18
, fTTiOv^la ;
in a good sense, 2
17
=
23 19 13 23
Phil. I , irapowria 2 3 of Christ, cf. Phil. I of
5 16
Paul, labour in vain, 3 ,
cf. Phil. 2 ; long for
6 16 10 30
(with inf.), 3 =Phil. 2 , vanp^ra 3 =Phil. 2 ,
uTragfcaiSk 2 = Phil.
18 16
zj.
. Some of these and others
belong also to 2 Corinthians ; especially
13 14 12 9
2 Cor. 8 -
9 ii ,
to which we may add
3 19 9 13 .10
1
,
2 Cor. 5
THE THIRD GROUP 299
21 " "
cf. 2 . The words whereunto they are appointed
8
(i Pet. 2 )
are very similar to "hereunto we are
"
appointed (
i Thess. 3 3 ) but the latter has a
;
20
in Gal. 3 Rom. i 22 i Cor. i 21 and in Acts 2 44 and
, , , ;
20 " "
Phil. 3 . The have not the faith
statement all
24
in a singular sense in both (Col. i ,
i Thess. 3 10 ) ;
15
in 2 Thess. 3 Col. i
28
3,
16
In Col. i 29 we have .
21
18
Col. 4 ), following i Cor. i6 The expression, .
17 1
"see one's face," occurs in i Thess. 2 3, Col. 2 ,
17
and along with a reference to hearts, i Thess. 2 ,
1
Col. 2 and in the same connection the idea of
;
2
comforting, i Thess. 3
2
,
Col. 2 4
8
. The term
8
"tradition" occurs in 2 Thess. 3, Col. 2
(after
2 Thess. 2
15
,
or i Cor. 1 1
2
).
We
have, in
10
Colossians also (cf.
i Thess. 2 ),
a group of three
302 THE PAULINE EPISTLES
"
adjectives, holy and without blemish and unre-
provable," where the first two (with the accompany-
ing construction) follow Ephesians but the last ;
8
dveytcXriTovs is a Lucan term found in i Cor. i and ,
4
more expanded in Col. i . But in neither case is
it
Paul) of the inner spirit, of the soul
faith (as in
18
26 ), or it reflects the speech of its time. One
other phrase we here notice. The expression in
1 Thess. 2 12 "worthily of ,
God who calleth,"
10 "
appears in Col. i as worthily of the Lord." The
first use is in Paul worthy of the gospel or of the
2 27
saints (Rom. i6 ,
Phil, i ) then in the second
group, worthy or worthily of your calling (Eph. 4*,
2 Thess. i 11 ); but in Hebrews, of glory and blame
3 29
(3 io ) and so often in i Timothy (Luke) only in
; ;
1
3 .
Perhaps it may be said that these writings are
the closest approximation to Paul in the expression
of the missionary spirit.
Verbal connections betweenColossians and Rom.
14 are not numerous. They agree in deprecating
one's judging another in the matter of food (Col.
2
16
Rom. I4 3 12 ); and in the use of the phrase
,
-
13
Col. i ,
as in 2 Timothy), is
the Kingdom (of Christ,
a sphere or condition in which the believer now is;
12 13
and i Thess. 2 may be considered parallel. Col. i
5
has also anaffinity with Eph. 5 ,
where perhaps
the Kingdom is future. But in any case the three
texts referred to all imply that the Kingdom is
already begun.
The Epistle to PHILEMON has points of connec-
tion with Colossians both directly in the use of words
and indirectly in regard to its dependence on Philip-
pians. From Philippians come the terms at the be-
" " 18
reference to my bonds (ver. 10) is in Col. 4 but ,
" "
The phrase that which is befitting (ver. 8) is in
18 4
Col. 3 but also in Eph. 5
, Similarly "brother .
" 7 9
beloved (ver. 16) is in Col. 4 but also in Eph. 6 21 -
, .
3 3
in Phil. 4 only the use of a\ia withal in Col. 4
;
"
(but also in Acts Timothy). The term fellow-and i
10
prisoner" (ver. 23) is inCol.4 (andin Rom. i6 ). The
7
This Epistle is
throughout written in language
akin to that of Luke. therefore possibly a
It is
"
has " from the beginning of the creation (io6 13,
cf. Heb. 9 11 ). In the same closing verses ( 1 6 12 u ), -
14
it occurs also in the postscript of John (2i ).
There are approximations to the style of Luke,
a7rto-T779, as vers. u. 16 (so Luke 24 11 - 41
,
2 Tim. 2
13
,
3 10 24 21
Rom. 3 ),
6iraKoXow0&> (i Tim. 5
-
,
i Pet. 2 ),
8
/3e/3ato&>, a classical term, e^dvrj (so Luke 9 ) ;
others
remind us of Paul, as Karaicpiva), o-wepyeo), and others
perhaps of the second group, as a-KXtjpoKapSia, while
there are also points of contact with John.
, ;
of Mark 4
22
=Matt. io 26 where the latter has "re- ,
2S
also in the second group, Matt. 26 and frequent ,
14
in Luke- Acts, so Col. i The Pauline use of .
'
16
(and Acts 3 ). Individual words occur, as d^etpo-
58 11
TTO^TO?, Mark i4 Col. 2 ,
1
(and 2 Cor. 5 ). The
combination, "praying and asking," is found in
Mark n 24
,
Col. i
9
.
" "
giveness of sin and the blotting out of the bond
13>u as if to assure us of the harmony of ethical
(2 ),
1
Paul (taken from Heb. lo ) of
in the description
1G
the ceremonial law as a shadow (2 ), and in scorn
~
of the beggarly "elements" or rudiments (2 20 23 cf. ,
3 9
Gal. 4 -
).
The description of Christ as the Head
from whom all the body takes its increase is a
1G 15
modification of Eph. 4 strengthening it by the
-
7
phrase, "increase of God, "which recalls i Cor. 3- .
2
Again, 3*- has the Pauline spirit as shown in Philip-
pians in the desire for fellowship with Christ and in
10 "
the heavenly ideal (Phil. 3 4 ). The expression, ye
8
3
died"(3 ), is peculiarly Pauline but the accompany- ;
either. It is
part of the evangelic tradition. A
third (3
10
)
has reference to the creation of man (cf.
24 10
Eph. 4 ), and recalls the Divine ''image."
2 But
whether Ephesians or Colossians is prior is by no
means clear. Nor is it clear whether Colossians
means pointedly to assert that Christ was the
creator of Adam. The remaining passage (2
3
)
s
contains the "treasures of wisdom," as in Prov. 2 ,
9
i ,
i Cor. 13), the seeking of things "above" (3*,
14 8
cf. Phil. 3 4 ), and so definite an imitation as
" 15
"let the peace of Christ rule in your hearts (3 ,
"
reconciled," is the same as in
airoKaraXkda-aw,
Ephesians, and the must convey some modify-
airo
I
sians the emphasis is thrown on the new lives of
individual men and the effort by admonition and
" 11 1 3
things that are above (2 3 ).
These may not -
10
that we are complete (2 ) Christ worketh within in
;
29
power (i ) from the Head all the body is supplied
;
19
(s ) Christ is our life (3*)
;
He is in you the hope
;
15
parently in Col. 2 )
the hosts that wage the active
warfare of the Evil One, and would thwart the
salvation of men. But here Christ conquers them,
and wins them to His side, and makes them sub-
serve the Kingdom of God.
7
as Eph. i before the writer's eyes; and that not
,
THE THIRD GROUP 323
things ;
and they that have experienced the
spiritual circumcision are not to be judged in
meats or drinks or feasts or holidays which are
a shadow of the things to come but the body is
28
Christ's. Of these, as of the Sabbath (Mark 2 ),
2
;
the desired unity (John 17, Col. 2
) ;
THE THIRD GROUP 325
10 3
knowledge (eirbyvaxrt,?,
Col. 2~ 3 ,
cf. John i/ );
love.
In all this no direct dependence, unless
there is
it be in the
4
parenthetic sentence 3 (
= i John 3 1 ).
But this fact makes it the more probable that
in his later years Timothy was associated
with the author of the Johannine writings. In
i Thessalonians we found nothing of this kind,
"
except the name Son," and the epithet of God
a\i)div6s. It is true that some of the points in
common belong also to Paul ;
but there remains
a group of resemblances such as will be found
nowhere else. We are
compelled to therefore
think of the ancient tradition which located both
John and Timothy in Ephesus, making them
successive leaders of the Church there. It is, of
course, the fashion to deny that John was the
author of the Gospel and Epistle that have been
ever associated with his name. But if on the
one hand it is difficult to suppose that an aged
Galilaean apostle could have put into artistic shape
47 25 10 4 13
i ,
Jude ); to Christ in 2 Tim. i ,
Tit. i 2 3
11 31 23
(and in Luke
Acts 5 i3 2and elsewhere).
, ,
to show that the three are from one mind and pen.
Thus, in all, Christianity is regarded as a system
of healthful doctrine, which may be styled "the
truth" and "the faith." A^aaKa\La occurs in
TTimothy eight times, in 2 Timothy thrice, and in
Titus four times 8i&aKTttcos in i and 2 Timothy
; ;
" "
word of God and " knowledge (eVtV&xrts) of the
"
truth." In the use of "the faith there is greater
variation. The term occurs ten times in i
Timothy
against twice in each of the others. Similarly
" "
Christians are the faithful five times in i
Timothy
and once in Titus (with thrice in Acts and thrice
in the Exhortation Group). The form, faith
"
which is Christ Jesus," occurs twice both in
in
i and in 2 Timothy, but not in Titus. The pre-
position, Paul's genitive, suggests not a
unlike
relationship of personal dependence, but a system
of belief which has its basis or foundation in Christ.
A second group of expressions common to the
three declare that this faith"according to
is
10
in i Tim. 2 ; cre/3&> being frequent in Acts.
These are terms of Greek piety carried over into
riches attitude ;
Luke 1 8 30 = i Tim. 4 8 where ,
Christianity is
profitable made for both lives.
as in i Tim. 6 19
,
2 Tim. i
10
= Acts 3
15
5
20
).
The
phrase indeed occurs in the three Synoptics in the
18
story of the ruler (Luke i8 ); but gives it Luke
25 2S
also in the tempting of the lawyer (Luke io
-
).
18
term KOIVWVIKOS (i might perhaps more
Tim. 6 )
18
to it is evperaSoTovs, liberal (6 ), which contains the
30 K K
lesson of Luke 6 The " lifting up of hands "
- -
.
8 50
(i Tim. 2 ) is paralleled in Luke 24 and supported ,
10 3 22 2 12
i Tim.
-eo) of character
( 3" 5 Acts 6 lo i6 22 ). ,
"
phrase, the Holy Ghost shall teach you," in Luke
I2
12
2 Tim. 4
,
17
Between 2 Tim. i 10 and Acts 26 23
.
26
2 Tim. 2 ), which Luke, too, delicately substitutes
for "make fishers," and common ideas variously
4 14
expressed, as full assurance, Luke i 2 Tim. 3 ,
.
60
7 ). Again, 2 Timothy and Acts are united in
the description of Christ as the righteous Judge of
"
"quick and dead (2 Tim. 4
1 8
Acts io 42 i; 31 ). -
20
referred to in Rom. I4 )
is another instance
where Luke varies from his parallels, and his
addition "to you" is interpreted in Titus (cf.
5
i Tim. 4 4>
).
The combination of hope and re-
13 - 14
Tit. 2 (cf.
i Tim. i 1 .) With the term \vTp6w,
used in these two passages, cf. Luke i 63 2 s8 ,
Acts 7
s5
(also i Pet. i
18
Heb. 9 12 ), and a
,
22
338 THE PAULINE EPISTLES
i Tim. 2 6 The pouring out of the Spirit occurs
. in
6
Acts 2 17
Tit. 3 The glory of Christ, set forth
,
. in
26
Luke 9 (though not in its parallel, Mark S
38
),
is
13
again specialised in Tit. 2 . The combination
egovo-iai ap-^ai, not of angels but of sublunary
11 1
authorities, occurs in Luke I2 ,
Tit. 3 (cf.
1
Rom. I3 ).
Here also special terms may be found,
11 4
such as eirtfaivw (Tit. 2 3 ,
Luke i
79
,
Acts 27 20 ).
And we may conclude with the assertion that the
a ~4
sentences, Tit. i Rom. i6 25~27 are assuredly from , ,
,
2 Tim. 3 2 ).
Luke i2 21 and i Tim. 6 17b are identical in the
inculcation of spiritual riches. And the very
terminology in which the rich are described
(i Tim. 6 9 -
17
)
connects this Epistle with Luke
53 24 1
(i 6 2i ).
In both there is
perfect universalism
and no taint of racial preference. We may com-
pare the one Mediator," i Tim. 2 with the " no
" 5
,
12
other name," Acts 4 or "the Spirit saith ex- ;
1
pressly," i Tim. 4 with "the Holy Ghost said," ,
THE FOURTH GROUP 339
2
in Matt. 27 . It belongs to no other Epistle, and
it reminds us of Luke's general attention to such
points.
3. Let us next inquire regarding what is to be
" " 15 2
infirmities, but used for diseases in Luke 5 8 ,
17
Acts 28 (and Matt. 8 17 ). In 2 Tim. 2 we have
3
cf. Gal. 6 ) has a similar suggestiveness and ;
15
a-wfypoavvr] (i Tim. 2 ),
with its more frequent cog-
nates, has in classical Greek the technical meaning
of sanity. Figurative usages occur. Thus vyiaivcw,
sound (whence hygiene), occurs in all. The verb
evrpe(f>a>, nourish (i Tim. 4), used of the mind,
is employed by Galen in the same phrase as here.
14 23
marriage (4* 5 ), and of "a little wine" (5 ), and of
8
bodily exercise (4 ), the inculcations of sobriety, the
" "
impatience of speculative science falsely so called
20
(6 or of learners that learn nothing (2 Tim. 3 7 ), the
),
of the aeons 17
blessed
n 6 15
King (i ), ^a/capias, (i )
" "
restitution of all things of Acts 3". The
adjectives 00-409 and KaOapos were characteristic of
f/
Acts U
ethically in 15, Tit. 2 (and in the Exhorta-
tion Group and in James). It is remarkable that
^ (
I Tim. f, Tit. 3
2
), avrdpKeia (
I Tim. 6 6
),
2 7 14
3 5 6 two ,
of which
the arelastthoroughly
9 7 20
Greek) as is also /Se^Xo?, profane (i Tim. i 4 6
; ,
2 Tim. 2
16
cf. Heb. i2 16 Acts 24, Matt. i2 5 ).
, ,
might be sufficient to
(cf.
Luke i2 15 or the "life indeed" of i Tim. 6 19 ).
,
, ;
, ;
43 20
Mark 5 ,
Matt. i6 )
have a different word, and
Matt. Q 30 i2 16 if i6 20 the
12
that again in Mark 3 , ,
same meaning is
expressed, but always otherwise.
But equally remarkable that these terms con-
it is
4 24 13
i6 2 1 (and Gal. 6 ) "guard the deposit," in ;
20 12 14
i Tim. 6 2 Tim. i ,
There is also a usage of -
.
15
the middle voice, "guard against," in Luke i2 ,
).
The virtue
viro/jbovri, i Tim. 6 11 ,
2 Tim. 3, Tit. 2 2 is intro-
duced into Luke I2 48 23
46
though it is not in
,
" 16
of take up," of the Ascension, in i Tim. 3
19 n 22
The verb 16
(and Mark i6 ).
2-
and in Acts i
-
,
io
a7roSe%o/j,ai occurs eight times in Luke-Acts, and
nowhere else, but the noun aTroSo^ belongs to
15 9 2 4
i Tim. I
,4 Bto9, life, occurs in i Tim. 2
. 2 Tim. 2 , ,
14 84
Luke but the adjective is in Luke 2i
8 ,
and ,
4 4
/3tWt5 in Acts 26 and again 2 Tim. 2 is vitally ;
13
connected with "n-pay^areva-aa-dat, Luke 1 9 ZiJTijcris .
s
5 )-
9
649 TO fjLe\\ov, i Tim. 6 19 Luke ,
1
3 .
ad\urra, i
Timothy thrice, 2 Tim. 4 13 Tit. i 10 , ,
16
Acts thrice (also Gal. 6 10 ,
Phil. 4" Philem.
11
2 Pet. 2 ).
i Tim. 14
Tit. i
5- n Luke
Xapiv prepositionally, 5 , ,
47 10 44
7 (Gal. 3 ,
Eph. 3*- ) ;
cf.
general meanings of
%a/H9 in Luke-Acts.
6 - 12 13
81 fy atriav, wherefore, 2 Tim. i ,
Tit. i ,
Luke 8 47 n
(Heb. 2 ) ;
atria being frequent in Acts.
Tt9, rtW substantively, six times in i
Timothy,
ten times in Luke- Acts, and occasionally elsewhere.
Uses also of 00-09 and 00-749 e.g. oaa = quam :
18
multa, only in 2 Tim. i and thrice in Luke- Acts.
The repetition of the article after the subst.
13 13 15 18
(as in j 7r^-Tt9 17, i Tim. 2 2 Tim. i 3 Acts 26 ) , ,
Thucydides).
9 ~ 10
The construction not . . .
but, in i Tim. 2 ,
Luke i4 12 13 -
.
THE FOURTH GROUP 347
49
Luke 2 .
25
%<) impersonally, i Tim. 5 Acts five times. ,
14
ave%(o with gen., endure, 2 Tim. 4 Acts i8
:?
,
.
VO/JLIKO?,
wait.
348 THE PAULINE EPISTLES
In i
Timothy we have eiriraj^ (cf. in Luke-
Acts, eVtTtt<7o-&>), TrpooyietW, eTTt/ieXeo/iat
In 2
Timothy, faypew, d^apta-ros, TrpoBoTr)?, TrpoTreTrjs,
jfu. Others are TT/JO KOTTTCO (cf. Galatians
and Philippians), o-repeos, which occurs in Acts and in
the Exhortation Group, en-m/iaw, which is in all the
Synoptics.
Some may be specially emphasised. Thus
"
TraparlOe^aL (Mid. commend ") appears in i Tim.
18 2
i ,
2 Tim. 2 both in Luke and in Acts
and twice
,
10
dat. occurs in i Tim. i Luke 13" 2i 15 (and in
,
7 9 26
Galatians) 7^719, a snare, i Tim. 3 6 2 Tim. 2
; , ,
35
is used by Luke (2i ) of the Second Coming,
either in mistranslation or as a familiar idea ;
the
3 14
plur. r}$oval, occurs in Tit. 3 ,
Luke 8 (and James) ;
KOIVOS = common,
4
is used in Tit. i ,
Acts twice
(and Jude). From dpyvpoiv, frequent in Luke- Acts,
we have apyvpeos, 2 Tim. 2 20 Acts iQ 24 <$>C\,dp<yvpos, , ,
2 Tim. 3
2
Luke i6 14 and <j)t\apjvpia, i Tim. 6 10
, , .
16
i Tim. i constructions frequent in Acts. From
4
i>o{J? we have v-n-ovoia, i Tim. 6 virovoiw, Acts thrice , ;
9 3
avoia, 2 Timothy and. Luke, dvorjros, i Tim. 6 Tit. 3 , ,
John and in i
Peter). Cf. also its opposite, Tr
THE FOURTH GROUP 349
18
and also the positive thereof, Luke i ,
2
Tit. 2 -
\
6. proper to add that the Pastorals con-
It is
tain several words not found in Luke- Acts, and
most of them not elsewhere in the N.T. Questions
will arise as to whether these are clue to novelty of
subject, or to some other authorship, or whether
they may not really confirm the Lucan theory.
Some go back to the classic period. Thus eVrpeVa)
(four times in Pastorals and once in Hebrews)
belongs to general Greek literature ;
but its
18 7 8
2 Tim. 2 ; Sia/3e/3atoo/zcu, i Tim. I ,
Tit. 3 ; irepu-
16 5
O-TCKTO, 2 Tim. 2 ,
Tit. 3 ; /nea-ir^, i Tim. 2 (and
Hebrews thrice) ; dywyij, 2 Tim. 3 ; eWei/i<?, i Tim.
1 5 1(
2 4 ; dvvTToraKTos, i Tim. i, Tit. i
(i -
(and
1(i
1 "2
of the Race (which in Heb. I2 seems based
7
on 2 Tim. 4 ). Similarly, indeed, terms of the
Pastorals (such as avacrrpofyri, tca\a epya, eTTieuceo-iv,
gevurQe, appear
irapa TiQia-dwaav) Peter, while in i
12
elder is said to be pastoral, or between i Pet. 2
and Luke 19** in the reference to the "time of
visitation." But the argument which would thus
connect the Pastorals and Acts or Luke would
be unsafe. The truth is that many of Luke's
words have found their way into all the Exhortation
Group, partly from personal intercourse, partly from
a common knowledge of apocryphal and recent
literature, and partly from the growth (as a result
of missionary work) of a common Christian
vocabulary. These points of terminological con-
nection between the second and fourth groups are
an interesting, but for the present superfluous,
problem.
Thus
various lines of argument converge to one
conclusion and the general situation becomes
;
i
Timothy, its hymnal outburst, its three faithful
sayings, its greater extent and variety of activity,
enable us to mark the lines of progress and to
We are now
a better position for considering
in
the occasion or purpose of the Epistles, and the
aspects of Christianity which they perpetuate. The
Second to Timothy is the first of the three first in ;
3 f*).
Now these semi-prophetic passages are precisely
THE FOURTH GROUP 355
2O28 . Here it is
perhaps an accident of style :
"
elders ... if any man is blameless . . . for the
THE FOURTH GROUP 357
5
bishop . . ." (Tit. i
- -
').
Somewhat similarly, in
i Tim. 5\ we have the singular "elder" followed
by two plurals veatrepovs, Trpeo-fivrepas on which,
however, no one has cared to base a doctrine
of mono - eldership. And in i Tim. 3 1 the
" "
singular bishop naturally follows the abstract
noun eTTia-KOTTij ;
being, clearly, used representa-
tively. And the references to the payment of
elders, and to the respect due to them, i Tim.
17 - 19
5 ,
seem to confirm the view that they were
the highest officers. As we know from Clement
that the identity of elder and bishop still existed
at the close of the century, we need not be surprised
that some advanced critics have endeavoured to
see in this Epistle what they could regard as a sure
sign of second century origin.
The paragraphs that follow are mainly personal
on the duties of life and service. It belongs to
" 13 "
Timothy's read, exhort, and teach
office to (4 ),
to stir up his ministerial gifts, and by continuous
).
Godliness alone
is profitable (4
8
6 6 ). The commandment must be
kept entire, and the onward course pursued until
12 " 14
the coming of Christ (6 ). Similarly in Titus,
with fewer references to agencies in the Church
or wickedness in the world or forebodings of the
future, he tells this other son in the faith how to
speak and act and guide and rule.
These Epistles, then, belong to the time when
the apostolic founders have just passed away, and
358 THE PAULINE EPISTLES
on surviving disciples the duty is laid of preserving,
by organisation and discipline, the work that has
been inaugurated. The edifice whose foundations
are laid must be reared the ground won for Christ
;
).
There is the situation in a
sentence. The system of moral instruction which
the Jews had practised for centuries, and of which
we have memorials in their books of Wisdom, is
now being applied to heathen converts who have
behind them scarcely anything of the kind. The
Church leaders are struggling on the one hand to
defend their faith against the pagan controversialist,
and on the other hand to free the infant Church
from the throttling chains of vice and they hold ;
it is a
spirit of love and sobering. The writer's
enthusiasm is for "good works."
The Father is great and blessed, the one, the
only, the living God, life-begetter of all things ;
17 5 15
inaccessible, imperishable (i Tim. i 2 3 4
6 13 15 16 ).
- -
He shows mercy and favour, is kind and
philanthropic, is the Saviour, especially of the
11 4 10
faithful, and wishes all to be saved (i Tim. i 2 4
6 15 Tit. 3 4 ).
, Such expressions, where philosophic
grandeur is combined with emphasis on mercy,
362 THE PAULINE EPISTLES
show the author's distinctiveness ;
and in his whole
conception of God
as the source of life and power,
,
Again,
THE FOURTH GROUP 363
"
may recall Acts 22, wash away thy sins." While
the former passage chiefly recalled i Peter, this
26
forcibly reminds us of Ephesians, especially of 5
23
but also of 4 In both cases of parallels there
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