pervade every part of this Epistle. Its style is singularly animated, affectionate, and pleasing.

On the undesigned coincidences between this Epistle and the Acts of the Apostles, see Dr. Paley's Hora Paulinæ, Chap. VII.'

CHAP. XVI.

ON THE EPISTLE TO THE COLOSSIANS.

I. By whom or at what time Christianity was planted at Colossæ2, we have no certain information. Dr. Lardner, Bishop Tomline, Boehmer, and others [amongst whom some recent writers may be included] are of opinion that the church at Colossæ was founded by Paul; and they ground this opinion principally on the following considerations; viz.

That Paul was twice in Phrygia, in which country were the cities of Colossæ, Laodicea, and Hierapolis,—that he does in effect say that he had dispensed the Gospel to the Colossians (i. 21-25.),—and that it appears, from the terms of affection and authority discoverable in this Epistle, that he did not address them as strangers, but as acquaintances, friends, and converts. It is true that Paul was twice. in Phrygia, but he does not seem to have visited the three cities. above mentioned; for his route lay considerably to the northward of them, from Cilicia and Derbe to Lystra, and thence through Phrygia and Galatia to Mysia and Troas. (Acts xvi. 6.) And in his second tour he also passed through Galatia and Phrygia to Ephesus and Troas (Acts xviii. 23.), and so through the upper coasts of Asia Minor (xix. 1.) That Paul did not plant the church at Colossæ, is evident from his own declaration in ii. 1., where he says that neither the Colossians nor the Laodiceans had then "seen his face in the flesh." But though Paul had never been in Colossa when he wrote this Epistle, yet Christianity had evidently been taught, and a church planted there. Rosenmüller is of opinion that the Gospel was introduced into that city by Epaphras. It is not improbable that Epaphras, who is mentioned in i. 7., iv. 12, 13., was one of the earliest teachers; but it does not necessarily follow that he was the person who first planted Christianity there. Indeed, it is not likely that

1 Rosenmüller, Scholia in Nov. Test. tom. iv. pp. 472-475.; Calmet, Preface sur l'Epitre aux Philippiens; Michaelis's Introduction, vol. iv. pp. 152-160.; Hug's Introduction, vol. ii. §§ 137-139.; Lardner's Works, 8vo. vol. vi. pp. 152-161.; Macknight's Preface to this Epistle. But the fullest view of the Epistle to the Philippians will be found in Hoog's Specimen Academicum Inaugurale de Coetus Christianorum Philippensis Conditione primævâ, ex epistolâ iis ab apostolo Paulo scriptâ, præcipuè dijudicanda. Lugd. Bat. 1825. 8vo.

2 In Col. i. 2. instead of v Koλooσaîs, at Colossæ, the Alexandrian, Vatican, Codex Ephrem, and several other ancient manuscripts, read èv Koλaoσaîs, at Colassa, or among the Colassians. With them agree the Syriac, Coptic, and Sclavonic versions as well as Origen, Gregory of Nyssa, and many other learned fathers: but as the coins of this city are stamped ΚΟΛΟΣΣΗΝΟΙ, and ΔΗΜΟΣ ΚΟΛΟΣΣΗΝΩΝ (Eckel, Doctrina Nummorum Veterum, Part i. vol. iii. p. 98.), Colossæ appears to be the more correct name.

the Colossians would send away the founder of their Church while it was yet in an infant state. As it appears from Acts xix. 10. that, during Paul's residence at Ephesus, many persons, both Jews and Greeks, came from various parts of Asia to hear the Gospel, Michaelis supposes that several Colossians, particularly Philemon, were of this number. He also thinks that Timothy might have taught them the Christian faith; as Paul subjoins his name to his own (i. 1.), and throughout the first chapter speaks in their joint names, except where the subject relates to his own imprisonment, and where Timothy of course could not be included.

II. But though it is impossible now to ascertain the founder of the church at Colossæ, the Epistle itself furnishes us with a guide to its date. In Col. iv. 3. the apostle alludes to his imprisonment, from which circumstance, as well as from its close affinity to the Epistle addressed to the Ephesians, it is evident that it was written nearly at the same time. Accordingly most commentators and critics refer it to the year 62. Its genuineness was never disputed.

III. At the time of writing this Epistle, Paul was "an ambassador in bonds," for maintaining the freedom of the Gentile converts from all subjection to the law of Moses.

Its immediate OCCASION was, some difficulties that had arisen among the Colossians, in consequence of which they sent Epaphras to Rome, to acquaint the apostle with the state of their affairs; to which we may add the letter (Col. iv. 16.) sent to him by the Laodiceans, who seem to have written to him concerning the errors of the false teachers, and to have asked his advice. Paul, therefore, replies in the present Epistle, which he sent to the Colossians as being the larger church, and also because the false teachers had probably caused greater disturbances among the Colossians; but desired that they would send the same Epistle to the Laodiceans, and ask them for a copy of their letter to Paul, in order that they might the better understand his answer.

Who the false teachers were, is a point not satisfactorily determined. Michaelis is of opinion that this Epistle was directed against the tenets and practices of the Essenes, of which sect an account has been given in the preceding volume. But it is more probable that they were partly superstitious judaising teachers, who diligently inculcated not only the Mosaic law, but also the absurd notions of the rabbins and partial converts from Gentilism who blended Platonic notions with the doctrines of the Gospel. It is well known that the Platonists entertained singular ideas concerning demons, whom they represented as carrying men's prayers to God, from whom they brought back the blessings supplicated; and the doctrines of the Jews concerning angels were nearly the same as that of the Platonics concerning demons. It appears from Col. ii. 16-23. that the false teachers inculcated the worship of angels, abstinence from animal food, the observance of the Jewish festivals, new moons and Sabbaths, the mortification of the body by long-continued fastings, and, in short, the observance of the Mosaic ritual law, either as absolutely necessary to salvation, or as tending to fleshly perfection.

IV. The SCOPE of the Epistle to the Colossians is, to show that all hope of man's redemption is founded on Christ our Redeemer, in whom alone all complete fulness, perfections, and sufficiency, are centered; to instruct as to His person, glories, and headship; to caution the Colossians against the insinuations of judaising teachers, and also against philosophical speculations and deceits, and human traditions, as inconsistent with Christ and his fulness for our salvation; and to excite the Colossians, by the most persuasive arguments, to a temper and conduct worthy of their sacred character. The Epistle, therefore, consists of two principal parts besides the introduction and conclusion.

I. After a short inscription or introduction (į. 1, 2.) Paul begins with expressing great joy for the favourable character which he had heard of them, and assures them that he daily prayed for their further improvement. (3-14.) He then makes a short digression in order to describe the dignity of Jesus Christ, who, he declares, created all things, whether thrones or dominions, principalities or powers, -that he alone was the head of the church, and had died to reconcile men to the Father, and that through him believers are reconciled. (15-20.) One inference from this description is evident, that Jesus was superior to angels; that they were created beings, and ought not to be worshipped. In verse 21. Paul returns from this digression to the sentiments with which he had introduced it in the thirteenth and fourteenth verses; and again expresses his joy that the Colossians remained faithful to the Gospel, which was to be preached to the Gentiles, without the presentation of terms of law. From this view of the excellency of Christ's person, and the riches of his grace, the apostle takes occasion to express the cheerfulness with which he suffered in the cause of the Gospel, and his earnest solicitude to fulfil his ministry among them in the most successful manner; assuring them of his concern for them and for the other Christians in the neighbourhood, that they might be established in their adherence to the Christian faith. (i. 21-29., ii.1-7.) II. Having given these general exhortations, he proceeds directly to caution them against the vain and deceitful philosophy of the new teachers, and their superstitious adherence to the law; and warns Christians against the worshipping of angels. He censures the observations of Jewish sabbaths and festivals, and cautions the Colossians against those corrupt additions which some were attempting to introduce, especially by rigours and superstitions of their own devising. (ii. 8-23.) To these doctrinal instructions succeed precepts concerning the practical duties of life, especially the relative duties of husbands and wives, parents and children, servants and masters. (iii. iv. 1—6.) The Epistle concludes with matters chiefly of a private nature, except the directions for reading it in the church of Laodicea, as well as in that of Colossæ. (iv. 7—18.)

Whoever, says Michaelis, would understand the Epistles to the Ephesians and Colossians, must read them together. The one is in most places a commentary on the other; the meaning of single passages in one Epistle, which, if considered alone, might be variously interpreted, being determined by the parallel passages in the other Epistle. Yet, though there is a great similarity, the Epistle to the Colossians contains many things which are not to be found in that to the Ephesians; especially in regard to the worship of angels, and many single points, which appear to be Essene, and might prevail at Colossæ.1

1 Boehmer, Isagoge in Epistolam ad Colossenses; Calmet, Preface sur l'Epitre à les Colossiens; Michaelis's Introd. vol. iv. pp. 116-124.; Hug's Introd. §§ 122-124.; Macknight's Preface; Rosenmüller, Scholia, tom. iv. pp. 134-136. In instituting a collation of these two Epistles the student will find a very valuable help in M. Van Bemmelen's Dissertatio Exegetico-Critica, de epistolis Pauli ad Ephesios et Colossenses inter se collatis. 8vo. Lugd. Bat. 1803.

The following Table exhibits the corresponding passages of the Epistles to the Ephesians and Colossians.

On the undesigned coincidences between this Epistle and the Acts of the Apostles, see Dr. Paley's Hore Pauline, Chap. VIII.

CHAP. XVII.

ON THE FIRST EPISTLE TO THE THESSALONIANS.

I. CHRISTIANITY was first planted at Thessalonica by St. Paul, a. D. 50, who formed a church, composed both of Jews and Gentiles, but the latter were most numerous. (Acts xvii. 2-4.) The unbelieving Jews, however, having stirred up a persecution against him and his company, they were forced to flee to Beroa, and thence to Athens (xvii. 5-15.), from which city he proceeded to Corinth. Being thus prevented from visiting the Thessalonians again as he had intended (1 Thess. ii. 17, 18.), he sent Silas and Timothy to visit them in his stead (iii. 6.), and, on their return to him from Macedonia, (Acts xvii. 14, 15., xviii. 5.), he wrote the first Epistle to the Thessalonians, A. D. 52, from Corinth, and not from Athens, as the spurious subscription to this Epistle imports.'

II. The first Epistle to the Thessalonians is generally admitted to have been one of the earliest written, if indeed it be not the very first?, of all St. Paul's letters, and we find that he was anxious that it should be read to all the Christian churches in Macedonia. In chap. v. 27. he gives the following command:—I adjure you by the Lord that this Epistle be read unto all the holy brethren. This direction is very properly inserted in his first Epistle. Its genuineness has never been disputed until modern times. It is certainly quoted and recognised as St. Paul's production (together with the second Epistle) by

1 Grotius has contended that the first Epistle to the Thessalonians is in reality the second, but he has not supported that conjecture by any historical evidence.

2 Calmet, Bloch, Dr. Macknight, and many other modern critics, after Chrysostom and Theodoret, are decidedly of opinion that this is the earliest written of all St. Paul's Epistles.

Irenæus1, Clement of Alexandria, Tertullian3, Caius, Origen, and all subsequent ecclesiastical writers.

[Dr. Davidson (Introd. ii. 451-467.) has sufficiently discussed the arguments (if such they can be called) by which Baur and others have sought to oppose the authority of one or both of the Epistles to the Thessalonians.]

III. The immediate occasion of Paul's writing this Epistle was, the fovourable report which Timothy had brought him of the steadfastness of the Thessalonians in the faith of the Gospel. He therefore wrote to confirm them in that faith, lest they should be turned aside from it by the persecutions of the unbelieving Jews, and also to excite them to a holy conversation, becoming the dignity of their high and holy calling. This Epistle consists of five parts, viz.

PART I. The Inscription. (i. 1.)

PART II. celebrates the grace of God towards the Thessalonians, and reminds them of the manner in which the Gospel was preached to them. (i. 2-10., ii. 1-16.)

PART III. The apostle declares his desire to see them, together with his affectionate solicitude for them, and his prayer for them. (ii. 17— 20. iii.) In

PART IV. he exhorts them to grow in holiness (iv. 1—8.) and in brotherly love, with industry. (9-12.)

PART V. contains exhortations against immoderate sorrow for their brethren, who had departed in the faith; together with admonitions concerning the coming of Christ to judgment. (iv. 13—18., v. 1 -11.)

The Epistle concludes with various practical advices and instructions. (v. 12-28.)

On the undesigned coincidences between this Epistle and the Acts of the Apostles, see Dr. Paley's Horæ Paulinæ, Chap. IX.

CHAP. XVIII.

ON THE SECOND EPISTLE TO THE THESSALONIANS.

I. THE second Epistle to the Thessalonians was evidently written soon after the first (A. D. 52), and from the same place; for Silvanus or Silas, and Timothy, are joined together with the apostle in the

1 Lardner, 8vo. vol. ii. p. 164.; 4to. vol. i. p. 368.

2 Ibid. 8vo. vol. ii. p. 223.; 4to. vol. i. p. 401.

3 Ibid. 8vo. vol. ii. p. 264.; 4to. vol. i. p. 423. Ibid. 8vo. vol. ii. p. 374.; 4to. vol. i. p. 482.

5 Ibid. 8vo. vol. ii. pp. 528. 530.; 4to. vol. i. pp. 566, 567.

Calmet, Preface sur la première Epitre aux Thessaloniens; Rosenmüller, Scholia, tom. iv. pp. 681, 682.; Bloch, Chronotaxis Scriptorum Pauli, pp. 99-109.; Michaelis, vol. iv. pp. 23-29.; Hug's Introduction, ii. §§ 90-92. But the fullest view of all the circumstances of this Epistle is given in Burgerhoudt's Specimen Academicum Inaugurale de Coetus Christianorum Thessalonicensis Ortu Fatisque, et prioris Pauli iis scriptæ Epistolæ Consilio et Argumento. Lugd. Bat. 1825. 8yo.