Page images
PDF
EPUB

he expostulates with the Galatians for having suffered themselves to be seduced by false teachers from the doctrines which he had taught them, and brings to their recollection, that upon their embracing the Gospel, and not the Law, they had received the Holy Ghost (c); he then pursues the main subject of the Epistle at considerable length, and proves that the obligation of the ritual part of the Mosaic law is completely abolished, both with respect to Jews and Gentiles (d); and in the course of his argument he contrasts the present defection of the Galatians with their former zeal and affection towards him, and expresses a fear lest he should have preached. to them in vain; he earnestly exhorts them to stand fast in the liberty with which Christ had made them free, and not to suffer themselves again to be entangled with the bondage of legal ordinances; he points out the moral and spiritual nature of the Gospel, in opposition to outward observances (e); and concludes with a variety of directions and precepts, all tending to the cultivation of practical virtue (f).

St. Paul wrote this Epistle with his own hand, although it was his common practice to make use of an amanuensis.

(c) C. 3. v. I to 5.

(d) C. 3. v. 6 to the end of c. 4.

It

(e) C. 5.

(f) C. 6.

It may be proper to remark, that the doc

trine contained in this Epistle goes farther than the decree of the council at Jerusalem, mentioned in the Acts of the Apostles. In this Epistle, St. Paul maintains, that no persons, whether Jews or Gentiles, after they had embraced the Gospel, ought to consider the observance of the Mosaic Law as essential to their salvation, or as contributing to a greater degree of perfection; and he says to the Galatian Christians, "Christ is become of no effect to you, whosoever of you are justified by the law;" that is, whoever relies upon legal ordinances, as the means of his justification, will lose all the benefits to which he would otherwise be entitled from the profession of the Gospel : whereas the decree only decided, that it was not necessary for Gentile converts to Christianity to be circumcised, or to conform to the rites and ceremonies of the Mosaic institution (g).

(g) It has always been thought a point of considerable difficulty to account for St. Paul's not appealing to this decree in his Epistle to the Galatians. Those who wish to see the best reasons which can be assigned for that omission, may consult Dr. Paley's Hor. Paul. page 197.

PART II.

CHAPTER THE THIRTEENTH.

OF THE EPISTLE TO THE EPHESIANS.

I. This Epistle was really written to the Ephesians. II. Date and other Circumstances relative to it.III. Its Contents.

I. SOME learned men have thought that this Epistle was not addressed to the Ephesians, but to the Laodiceans, conceiving it to be the Epistle mentioned in the fourth chapter of the Colossians," and that ye likewise read the Epistle from Laodicea (a)." The principal ground of their objection to the commonly received opinion of its being written to the Ephesians is, that there are no allusions in it to St. Paul's having ever resided among the persons to whom

it

(a) Theodoret maintained, that the Epistle here referred to, was an Epistle from the Laodiceans to Paul, and not from Paul to the Laodiceans. Cave, Michaelis, and several other moderns, have adopted this opinion, and the words of the original appear to me to favour it.

it is addressed; whereas it is certain that Paul had been twice at Ephesus, when he wrote this Epistle, and one of those times he had resided there more than two years; but this negative argument is contradicted by the most positive testimony, and by almost the unanimous voice of antiquity. Ignatius, who was contemporary with the Apostles, expressly says, that St. Paul wrote an Epistle to the Ephesians (b), and his description of it corresponds with this Epistle. Irenæus and Clement of Alexandria, both fathers of the second century, quote this Epistle as written to the Ephesians. Tertullian, who lived nearly at the same time, censures Marcion for asserting that this Epistle was written to the Laodiceans, and says that it was really written to the Ephesians. Origen, Dionysius of Alexandria, Cyprian, Eusebius, and all the later fathers, who quote this Epistle, treat it as written to the Ephesians; and almost all the antient manuscripts and versions attest the same thing, by supporting the reading of our bibles, " Paul, an Apostle of Jesus Christ, by the will of God, to the Saints which are at Ephesus." Upon these authorities I feel myself fully justified in considering

(b) It is remarkable, that this is the only book of the New Testament mentioned by Ignatius.

7

considering this Epistle as written to the Ephesians (c).

II. EPHESUS, a city of Ionia, and the capital of the proconsular Asia, was famous for its temple of Diana, which was esteemed one of the seven wonders of the world; and its inhabitants were noted for their superstition and skill in magic. We have seen, that St. Paul preached the Gospel for a short time at Ephesus, in the year 53; and that in the following year he returned thither, and remained there more than two years. During this long residence he made many converts to Christianity, who seem to have been distinguished by their piety and zeal. This Epistle contains no blame or complaint whatever; and its sole object appears to have been, to confirm the Ephesian Christians in the true faith and practice of the Gospel. It was written while St. Paul was a prisoner the first time at Rome; and as the Apostle does not express in it any hope of a speedy release, which he does in his other Epistles sent from thence, it is conjectured that it was written during the early part

of

(c) Those who wish to see this question more fully discussed, may consult Dr. Lardner, Vol. 6, and Marsh's Michaelis, Vol. 4.

« PreviousContinue »