September 2, 2025 • 55 mins
This volume, A History of Christianity in the Apostolic Age, aims to provide a strictly historical account of early Christianity. It includes brief overviews of the New Testament books while defending their classification as apostolic literature. These texts are not only our primary sources for understanding the history but also serve as a lens through which we can illustrate that history effectively. The author acknowledges that discussing such a vital theme often leads to positions that may be contentious among different schools of thought. Nevertheless, these positions are drawn from thorough and impartial investigation. The findings uphold the traditional view of apostolic Christianity, which seems to emerge naturally from unbiased inquiry. As the criticism of the New Testament has evolved, many scholars have returned to accept the traditional dates of the texts origins, reinforcing the notion that the rise of apostolic Christianity can only be understood through the supernatural events and forces the texts describe. Acknowledging the supernatural, along with understanding the historical development of faith in Jesus as the Messiah, is essential for any historian who wishes to faithfully represent the original essence of apostolic Christianity. (From the Preface)
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Speaker 1 (00:00):
Chapter nineteen of Christianity in the Apostolic Age. This is
a LibriVox recording. All LibriVox recordings are in the public domain.
For more information or to volunteer, please visit LibriVox dot org.
Read by Patrick Randall. Christianity in the Apostolic Age by
(00:23):
George Purvis. Four Paul in Ephesus two o nine. It
was probably in the spring of a. D. Fifty four
that Paul left Antioch on what is usually called his
third missionary journey. He had already promised to visit Ephesus,
(00:46):
and the Asian metropolis was now his object. The former
prohibition of the spirit Acts sixteen six had evidently been removed.
He first visited, in order the churches of the Galician
region and Phrygia Chapter eighteen, verse twenty three. The order
(01:10):
of words contrasted with the similar phrase in Acts sixteen six,
indicates that he first went to Galicia proper. It is
possible that this was due to information received in Antioch
that the Judaistic party was carrying on, despite the decision
(01:31):
of the Council, the propagation of their views and were threatening,
especially the Gentile churches which he had founded for Galatians,
Chapter one, verse nine, seems to state that when last
in Galicia, he had warned his converts against such perversions
(01:52):
of the Gospel. Doubtless, also, the success of his work
in Europe had increased the alarm and enmity of the Judaizers.
It was clear that under him Christianity would become independent
of Judaism and of the Mother Church. Hence, these over
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zealous and as Paul plainly called them Galicians four seventeen
and five ten, unscrupulous sectarians, determined to undo his work,
to wean his converts away from him, and to perpetuate
the Mosaic law among the Gentiles. It does not appear
(02:41):
that as yet they had actually entered Galicia, but it
was soon proved that Paul was right in fearing that
they might. That his special anxiety was already about the Galicians.
Seems also to follow from the fact that Luke does
not report him to have visited Ligonia. He passed through
(03:04):
Phrygia simply because it lay on the way from Galicia
to Ephesus. To ten. Before he reached Ephesus, there occurred
the interesting fact of the arrival of Apollos, the eloquent
Alexandrian jew who preached Jesus though knowing only the baptism
(03:26):
of John, and who, after having received further instruction from
Aquilla and Priscilla, passed on to Corinth and continued the
apostle's work in that city. Acts eighteen twenty four to
twenty eight, First Corinthians one twelve and three four to six.
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The incident illustrates the influence of John the Baptist even
outside of Palestine, and the spread of faith in Jesus
as the Messiah among some who had never come in
contact with the Apostles. If Apollos had learned of Jesus
in Alexandria, he provides the first known evidence of the
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extension of the Gospel into Egypt, a land where the
beginnings of Christianity are quite obscure, yet where it was
certainly flourishing early in the second century. The Twelve Disciples,
also whom Paul met shortly after reaching Ephesus, Acts nineteen
one to seven, present a similar instance of what we
(04:35):
may call non Apostolic Christianity. As Judaism had prepared the
way for Christianity among the gentiles, so in some measure
had the mission of John and the reports about Jesus
prepared the way among the Jews of the dispersion. It
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was not of an unknown personage that the apostles spake
when they testified in the synagogues that Jesus was the Christ.
Here and there, actual believers in him were waiting for
the full report two eleven, when Paul at last reached
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the Asian capital, which he had long desired to occupy,
he entered on an extended and vigorous campaign. The importance
of Ephesus as a center of the faith is attested
not only by his long residence, but afterwards by the
mission of Timothy to it, and still later by the
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residence in it of the Apostle John. Already Aquilla and
Priscilla were there, and perhaps still earlier the message of
Pentecost had been brought Compare Acts two nine. But with
Paul's settlement in the city, the real history of Ephesian
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Christianity began. For three months he taught in the Jewish
synagogue Acts nineteen eight. Then, since the Jews disbelieved, he
organized his disciples into a church and daily taught for
two years in the school of Tyrannus, doubtless a Greek
(06:25):
lecture hall, Chapter nineteen, verses nine and ten. Besides this,
he visited from house to house among his disciples Chapter twenty,
verse twenty. If we assume that he arrived in the
autumn of a d. Fifty four, the two years and
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three months would reach to the beginning of fifty seven.
At that time he proposed to leave for Macedonia, and
sent Timothy and Erastus ahead of him, Acts nineteen twenty
one compare First Corinthians four seventeen and sixteen ten. But
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he himself tarried longer Acts nineteen twenty two because of
the great work in hand First Corinthians sixteen eight, and
other events occurred pertaining to the church at Corinth, which
detained him till the summer or early autumn of a d.
(07:29):
Fifty seven. His whole stay in Ephesus therefore amounted to
three years Acts twenty thirty one two twelve. His Ephesian
ministry was marked a by special thoroughness of teaching Acts
Chapter twenty, verses eighteen to twenty one, twenty six, twenty seven,
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and thirty one, due probably to his experience of errors
among his earlier converts and to the now known plans
of the judaistic party b by extraordinary miraculous attestations. Acts nineteen,
verses eleven and twelve. Compare Second Corinthians, Chapter twelve, verse twelve,
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which seem to have been intended specially to offset and
overcome the power of magic and sorcery in Ephesus, Acts
nineteen thirteen through nineteen c by varied and widespread success.
For not only were representatives of the most diverse classes
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from the common people Chapter nineteen, verses twenty six and
twenty seven to the wealthy men who had filled the
position of Asiarch Chapter nineteen, verse thirty one one by
his personally, but throughout the entire province. His influence extended
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Acts nineteen ten, while his co laborers carried his message too,
and founded churches in neighboring cities. Compare not only Acts nineteen,
verse twenty two and twenty verse four Colossians four seven,
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but also First Corinthians sixteen nineteen Colossians chapter one, verse seven,
chapter two, verse one, and Chapter four verse thirteen d
By fierce opposition. Compare First Corinthians Chapter four, verses nine
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to thirteen, Chapter fifteen, verse thirty two, and Chapter sixteen
verse nine. Second Corinthians, Chapter four, verse uses seven to ten,
and Chapter six, verses four and five, of which the
exciting demonstration caused by Demetrius, whose trade in the shrines
(10:13):
of the Temple of Artemis was endangered by the progress
of Paul's work. Acts nineteen twenty three to forty one
was only one and probably not the most serious illustration.
Compare First Corinthians fifteen thirty two and sixteen nine and e. Finally,
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by constant attention to the difficulties existing in distant churches,
the care of which pressed upon him daily, Second Corinthians
eleven twenty eight. The details of Paul's life in Ephesus
would furnish a story of physical, intellectual, and spiritual activity
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marvelous for its intensity and versatility. The incidents recorded in
Acts are, however, less important for our purpose than the
light cast on Apostolic history during Paul's Ephesian ministry by
the Epistles to the Galatians and the Corinthians Section two thirteen.
(11:22):
The Epistle to the Galatians was written probably soon after
Paul's arrival in Ephesus. It may be assigned to the
spring of a d. Fifty five. This is on the hypothesis,
for which reasons have been given section one eighty six,
that it was addressed to churches in Galicia proper founded
(11:44):
on the second missionary journey. It cannot indeed be proved
that the epistle was written soon after his arrival in Ephesus.
For the phrase Galatians one six quote I marvel that
ye are so quickly removing from him that called you
en may refer to hasty action rather than to shortness
(12:08):
of time, since he had been with them, and on
any interpretation, the phrase is quite vague. Still, the impression
made by his passing allusions to his second visit to
Galicia chapter one, verse nine and chapter four, verse thirteen
is that it had been recent. He implies elsewhere Second
(12:32):
Corinthians eleven twenty eight that while in ephesis, he had
been pressed by anxiety about many churches. And the reason
usually assigned for dating the epistle later, namely the close
connection of its thought with the Epistle to the Romans,
is insufficient, since Galatians presents the doctrine of salvation in
(12:56):
a much less complete form than is done in Rome Romans,
and therefore probably preceded the latter by some time. Hence
the probability that this epistle was written early in the
Ephesian ministry two fourteen. It was occasioned by a report
from Galicia which fired the Apostles indignation and filled him
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with grievous apprehensions. The Judaizing missionaries had invaded his churches
and had actually succeeded in perverting their immature faith. They
had assailed the Apostle too, as well as his teaching.
They declared that he was no apostle, but at best
(13:44):
a mere scholar of the true Apostles, that he vacillated
in his teaching to please men now opposing circumcision, now
teaching it that the Galatians should look for instruction to
the leaders of the Mother Church, and that these were
not in sympathy with Paul. Then two they taught the
(14:08):
continued obligation of the Mosaic Law as a condition of
salvation for all Christians. Their mission thus struck at the
very heart of the Gospel, as well as at the
authority of Paul. That they came from Judea is rendered
practically certain by the appearance of such teachers at the
(14:29):
time of the Council Acts fifteen one, and by the
appeal which these in Galicia evidently made to the names
of the authorities in Jerusalem, that they misrepresented the Church
in Jerusalem and her leaders is proved by Paul himself
chapter two, verses one to ten. He charges them with
(14:54):
acting from selfish motives chapter four, verse seventeen, and stigmatizes
their party as false brethren chapter two, verse four. Their
mission was thus a revival of the old conflict which
the council had sought to settle. They were themselves faithless
(15:17):
to the decision of the Mother Church in the name
of Christ. They preached Judaism. They had not yet indeed
induced the Galatians to be circumcised, but they had caused
a dangerous reaction. Like Jewish proselytors generally, they had begun
(15:37):
by recommending some of the easier and more attractive features
of the ritual the Galatians were now observing quote days
and months and seasons and years end Chapter four, verse ten.
This involved the recognition of the law as binding, and
(15:58):
the demand for circumcision would follow if it had not
been made. Paul saw that the Gospel of Faith was imperiled.
We can see that the whole question of a universal
and non judaic religion was at stake. Hence this epistle,
written in the white heat of inspired indignation, became the
(16:22):
magna carta of Christian universalism and liberty. Two fifteen. He
first proceeds after a brief introduction to the vindication of
his independent apostolic authority chapter one, verse eleven to Chapter two,
verse twenty one. He had received his gospel by immediate
(16:45):
revelation from Christ chapter one, verses eleven and twelve. Formerly,
he too had been a quote judaizer end quote chapter one,
verses thirteen and fourteen. But God had sovereignly called him
and revealed his son in him, that he might preach
(17:07):
him among the gentiles chapter one, verses fifteen and sixteen.
In the fulfillment of this commission, he had not been
dependent for anything on the older apostles, and for years
had only on one brief occasion seen Peter and James
(17:28):
Chapter one, seventeen through twenty four. When he and Barnabas
went up to Jerusalem at the time of the council,
he had declared boldly the gospel which he preached Chapter two,
verses one and two, and the Mother Church had approved
(17:48):
his teaching against the Judaizers chapter two, verses three to five,
while the leaders had given him the right hand of
fellowship Chapter two Zuo, verses six to ten. He added
the account of his discussion with Peter at Antioch sections
one sixty three through one sixty five, to illustrate further
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his independence, and perhaps also to prevent any misuse of
Peter's conduct which the Judaaizers might make Chapter two, verses
eleven to twenty one two sixteen. Turning next to the
Doctrine at stake chapters three and four, he exclaimed at
(18:36):
the folly of the Galatians in forgetting the crucified Savior,
who had been portrayed to them, in whose crucifixion their
whole salvation was assured Chapter three, verse one. Had not
their experience been conditioned upon faith alone chapter three verses
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two to five, And was not this, according to scripture,
the original Abrahamic way of salvation Chapter three, verse six.
Abraham's children, therefore, to whom the promise was made, are
not those who keep the law, but those who believe
(19:17):
chapter three, verses seven to nine. The law, since it
requires perfect obedience, as the condition of salvation, brings only
a curse upon those under it, and hence cannot be
the instrument for the fulfillment of the promised blessing Chapter three,
(19:38):
verse ten. It was the work of Christ, as the
law itself foretold, to redeem us from it, and for
this very purpose he accepted its curse by dying in
our place, that we, through Him might receive the promise
and the spirit Chapter three eleven through fourteen. To make
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this truth, which was the heart of the whole controversy,
more clear, the apostle further pointed out that since God
solemnly ratified his covenant of salvation by faith with Abraham
and his seed, the law which came later could not
disannul the original arrangement chapter three, verses fifteen to eighteen,
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but was intended as a temporary discipline to make sinful
men realize that sin is transgression of God's commandment Chapter
three verses nineteen twenty. It was therefore a tutor to
bring men to Christ chapter three verses twenty one to
(20:52):
twenty four, so that by believing in Him who alone
has fulfilled the law for us, and who is with
his people the true seed of Abraham, we may inherit
the promise in him. Chapter three twenty five through twenty
nine two seventeen. The apostle then added three more reasons
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for their fidelity to his gospel chapter four. The first
was an appeal, based on the analogy of Greco Roman customs,
not to go back to a state of infancy when
the time for their entrance on the inheritance had come
Chapter four, verses one to eleven. The second was an
(21:42):
appeal to their former affection for himself Chapter four, verses
twelve to twenty. The third was an illustration of the
freedom of the true son of Abraham, drawn from the
narrative in Genesis of the relation to Abraham of the
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sons of Sarah and Hagar. Chapter four, verse twenty one
to chapter five, verse one. The rest of the epistle
is a masterly application of the principles of the preceding chapters.
Its substance is one, maintain your liberty Chapter five, verses
(22:25):
two to twelve. Yet two do not abuse it, but
walk by the spirit and bring forth His fruits. Chapter five,
verses thirteen to twenty five. Three, Use your liberty for
the spiritual good of others. Chapter five, verse twenty six
(22:47):
to Chapter six, verse five and four. Remember your responsibility
in its exercise chapter six, verses six to ten. The
letter ends with a PostScript chapter six, verses eleven to eighteen,
in the apostle's own handwriting, in which he summarizes the
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contents of the letter and dismisses all further attacks upon
him as useless, since as he said, quote I bear
in my body the brands slave marks of Jesus end
quote two eighteen. It is impossible to overestimate the value
(23:31):
of this epistle. The relation of its historical statements to
the narrative of acts has already been discussed sections ninety
one to ninety four, one sixteen, and one forty nine
to one fifty two. Its chief importance lies in its
exhibition of the theological grounds on which rested the emancipation
(23:55):
of Christianity from Judaism and its established as a universal religion.
Chapter two, verses eleven to twenty one shows that the
doctrine of the epistle was not a new one, but
was the recognized basis on which gentile Christianity stood. The
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center of that doctrine was the death of Christ, the
significance of which it was especially Paul's privilege to make clear.
Knowing that the divine Law requires of every man righteousness
through perfect obedience, that no man can obtain such righteousness
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through his own works, and that the penalty of sin
is death. Considering the perfect life of Jesus and assured
at Damascus of his messiah ship, Paul was led to
realize that the death of Messiah was the divinely provided
satisfaction of the Law for his people. At once, its
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mysteriousness and offensiveness was removed. It became God's crowning act
of grace. It explained why faith, whereby the work of
Christ was appropriated, had been made from the beginning the
only condition of salvation. With this, of course, the obligation
(25:22):
to observe the Law in order to salvation passed away.
Evidently too, since the scriptures had ever promised salvation through
Christ and by faith, the Law had never been intended
to be the way of salvation at all. The Jews
had misunderstood its object. It had only been intended to
(25:45):
prepare for Christ by awakening the sense of guilt. Its
great moral principles indeed would ever remain as a guide
to the interpretation of God's character and will, but its
ceremonial ordinances had no further function. To regard them as
necessary was, in fact, to fall away from the Gospel.
(26:09):
To bind them on the believer was to imply that
Christ had died in vain. Thus Christianity was at once
delegalized and denationalized. The blessing of Abraham, through the work
of Christ in dying for sinners, had come to the Gentiles,
(26:30):
and faith alone was the condition of salvation for all alike.
Of this transition, the Epistle to the Galatians is the
abiding monument. We may believe that it had its intended
effect on the Galatians themselves. The apostle anticipated that it
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would Chapter five, verse ten, and later. Allusions to the
quote churches of Galicia end quote Corinthians sixteen one, First Peter,
chapter one, verse one, and perhaps two Timothy four ten,
even if those addressed in the epistle may not be
(27:13):
exclusively intended, seem to imply that the threatened defection was
averted Section two nineteen. If the earlier part of Paul's
residence in Ephesus was made anxious by the Galatian churches,
the latter part was disturbed by affairs in corinth The
(27:35):
First Epistle to the Corinthians was written, probably in the
spring of A. D. Fifty seven. Chapter sixteen, verse eight,
and possibly chapter five Verses seven and eight imply that
the spring was approaching, and Chapter sixteen, verse five apparently
(27:56):
refers to Paul's purpose to pass through Macedon to Achaiah
mentioned in Acts nineteen twenty one and twenty two, which
was toward the close of his sojourn in Ephesus, and
therefore in A. D. Fifty seven. He had, however, previously
written a letter chapter five, verse nine, which has not
(28:20):
been preserved, in which he gave instructions concerning the attitude
of the disciples to those about them who led impure lives.
This was a practical matter in Corinth, where the Christians
were surrounded by a society in which the principles of
morality were constantly violated. His direction quote not to keep
(28:44):
company with fournicators end required subsequent explanation chapter five, verses
nine to eleven, but it illustrates the sort of difficulties
by which the Corinthians were confronted. We learn further that
Timothy had been sent to Corinth Chapter four, verse seventeen,
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Chapter sixteen, verse ten. If this was the mission mentioned
in Acts nineteen twenty one. He was to go by
way of Macedonia, and the hesitating language of First Corinthians
sixteen ten quote if Timothy come end quote implies that
(29:30):
Corinth was not the sole object of his journey, and
that he possibly might not reach it. Hence, we may
suppose that he was sent early in fifty seven to
Macedonia ahead of the Apostle, with directions to go on
to Corinth if he deemed it best to do so.
(29:51):
Paul expected him to reach Corinth and directed the church
to follow his instructions Chapter four, vers Verse seventeen. After
Timothy had gone, messengers arrived from Corinth with alarming reports.
Chapter one, verse eleven. There was worse trouble than association
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with impure pagans. Factions had arisen in the church, which
threatened discord, if not division. Then two we learned that
a delegation from Corinth had visited the Apostle. Chapter sixteen,
verse seventeen. It seems to have brought a letter inquiring
(30:35):
how the Church should act in view of certain perplexing
social difficulties. Chapter seven, verse one. Besides all this, other
perils practical and doctrinal were reported. There were abuses in
public worship, extravagant pride in the more emotional and less
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useful gifts of the spirit, error about the resurrection, and
worst of all, actual immorality in the church. The nascent
Christianity of Corinth was evidently in a critical condition, and
to meet the emergency, this epistle was written. It was
(31:18):
doubtless carried to Corinth by the returning delegation section twenty.
In it, he takes up in order the subjects on
which the Corinthians needed instruction, and the epistle is not
only a masterly example of the apostle's firmness and tact,
(31:38):
but an instructive description of the actual situation of these
early Christians. He first reproved them for the factious spirit
of which he had heard chapter one, verse ten to
chapter four, verse twenty one. Paul himself, Apollos, Peter, and
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even Christ had become party names. Actual division of the
church had not resulted, but it easily might, and the
situation implied a total misunderstanding of the relation of their
teachers to Christ. The Peter faction naturally implies the presence
(32:21):
of a Jewish Christian element, though not necessarily of Judaizers.
It does not imply that Peter had been at Corinth.
Acquaintance with the part he had played in the founding
of the church is sufficient to explain the partisanship of
those who called themselves after him. The Christ faction is
(32:43):
more of an enigma. Many on the ground of Second
Corinthians ten seven and eleven twenty two suppose that it
was the party of the Judaizers, but a more careful
examination of Second Corinthians failed to show that an illusion
is there intended to any of these factions. Perhaps the
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best explanation of the Christ faction is that some were
disposed to reject all Apostolic authority, and, in opposition to
the other factions, to profess allegiance to Christ alone twenty one.
The Apostle, however, merely mentions these two and deals at
(33:29):
length with the Paul and Apollos factions. Apollos had probably
preached more eloquently and philosophically than Paul, and though faithful
to the Gospel chapter three, verse eight, had aroused the
speculative spirit of the Greeks, as well as admiration for himself.
(33:51):
There was danger of their forgetting the simple message of
the Cross. We thus for the first time see Christianity
facing Hellenism and tempted by the pride of philosophical achievement.
This gives peculiar interest to the Apostle's treatment. He reminded
(34:12):
them that the cross was and ever would be foolishness
to the Greek, as it was an offense to the
jew and that it assumed the total failure of human
wisdom to solve the problem of man's salvation Chapter one,
verses eighteen to thirty one. Hence he had preached to
(34:35):
them Christ crucified without rhetorical ornament, relying only on the
demonstration of the spirit. Chapter two, verses one to five. This, indeed,
was not because the Gospel is itself foolishness. On the contrary,
it is the profoundest wisdom, but a wisdom divinely revealed
(34:59):
to chosen men. Chapter two, verses six to sixteen. He
and Apollos were therefore co laborers under God. He had
laid the only possible foundation, and Apollos had builded on it.
But the work was God's. Chapter three. Let not their
(35:22):
ministers be made the heads of factions Chapter four, verses
one to five. Neither let any despise him and his
scriptural teaching, Chapter four, verse six. For though persecuted and hated,
he was an apostle of God Chapter four, verses seven
(35:44):
to thirteen. He was also their spiritual father, whose warnings
they should heed lest he be forced to chastise them.
Chapter four, verses fourteen to twenty one, two twenty two.
This important passage shows that to Paul the Gospel was
(36:06):
as distinct from Hellenism as it was from Judaism. It
was a direct revelation of salvation by grace through a redeemer.
Yet both Judaism and philosophy had negatively prepared for it,
the former by producing through the law the sense of
(36:28):
guilt and of the need of righteousness, the latter by
demonstrating the inability of man to solve the problem of
salvation for himself. Christianity moreover, provided the blessings which Judaism
and philosophy had respectively sought, namely righteousness before God and
(36:52):
the knowledge of God. It was, according to Paul, the
goal of both, though both rejected it. It is thus
evident that he realized the relation of his message to
its entire environment. He was neither dependent on the influences
about him, nor blind to their existence and significance. To
(37:16):
the jew he offered in the Gospel righteousness, and to
the Greek the true wisdom. He did the latter, however,
not like Philo by interpreting revelation in the interest of philosophy,
but by stoutly maintaining the failure of philosophy to solve
(37:37):
the problem of salvation, and by presenting revelation in and
by Christ as the gait of knowledge to twenty three.
The rest of this epistle is mainly occupied with the
practical difficulties in which the Corinthians were vitally concerned. With
(37:58):
great indignation, the Apostle rebuked them for failure to discipline
a man who had been actually guilty of an incestuous
marriage Chapter five. There was, in fact too little regard
for church discipline among them Chapter six, verses one to eight,
(38:19):
and sins of impurity in particular should never be regarded
with indifference Chapter six, Verses nine through twenty. He then
discussed two subjects about which they had asked instruction chapter seven,
verse one to chapter eleven, verse one. The first was
(38:41):
marriage and divorce Chapter seven. In this it is most
important to note that he commands fidelity to marital obligations
Verses three to five, forbids on the ground of Christ's
command any seeking after divorce vers Verses ten and eleven.
(39:02):
Directs that a marriage already formed between a believer and
an unbeliever should not be broken, but admits that if
the unbeliever break it by desertion, the believer is released
from the bond Verses twelve to sixteen, While frankly avowing
(39:22):
his preference for the unmarried state, quote by reason of
the present distress end verse twenty six, he upholds the
sanctity of marriage and its place in Christian life. The
other question concerned eating food which had been offered to
idols Chapter eight, verse one to chapter eleven, verse one.
(39:47):
It was a difficult question, for the food bought in
the markets was consecrated to idols, and in any social
gathering the guests were liable to be called on to
eat or drink in honor of a god. The apostles
directions are bold and tactful. He lays down the principle
(40:07):
that since the idol is nothing, the food was as
good as any and might be eaten freely, but if
the use of it at certain times and places would
be understood to be a recognition of the idol. It
should then be avoided out of love to brethren who
might be made to stumble, and from a desire to
(40:29):
honor Christ. Chapter eight. This he says, was the principle
on which in all things he had acted. Chapter nine.
They should be careful also not to be like Israel
of old, led away by their pagan surroundings, And with
(40:49):
specific reference to the matter in hand, they should remember
that they belonged to Christ alone, that all lawful things
are not always expeding, and that they should seek the
good of others. Hence, ordinarily they might eat without question,
but if in a mixed assembly the food was eaten
(41:13):
in honor of an idol, they should abstain, that none
might be made to stumble. Chapter ten, verse fifteen to
Chapter eleven, verse one, sec. Tw twenty four. He next
corrected abuses which existed in public worship chapter eleven, verse
(41:33):
two to Chapter fourteen, verse forty. These reveal most instructively
the immaturity of Christian life among the Corinthians and their
tendency to sensuous excitement. Women sometimes were inspired to prophesy
in public. Paul directs that they should do so with
(41:55):
covered heads Chapter eleven, verses two to sixteen. Ordinarily, no
woman should teach in public Chapter fourteen, verse thirty four,
First Timothy two twelve. But if the spirit made an exception,
modesty and feminine subjection must not be laid aside. Again,
(42:19):
the love feasts closing with the Lord's Supper had become
occasions for actual revelry. Paul insists that they must be
observed reverently as a religious act, in obedience to the
purpose of Christ in the Institution of the Supper Chapter eleven,
(42:39):
verses seventeen to thirty four. Then at great length he
deals with the exercise of quote spiritual gifts end quote,
Chapters twelve to fourteen. These existed in abundance, the Spirit
of Jesus had wrought mightily among them, but grave abuses
(43:02):
had arisen. Spiritual pride was being manifested. Emotional and showy
gifts were valued more highly than instructive and helpful ones.
We should remember that an age of miracles is not
necessarily an ethically ideal age, but that the same temptations
(43:25):
operate in it as at other times. Paul's instructions show
his clear insight into the relation between the miraculous and
the ethical. He first acknowledges the necessity of the operation
of the Spirit for Christian life. He then enlarges upon
(43:46):
the variety of the Spirit's operations, which secures the full
development and real unity of the Body of Christ. Of
all the gifts of the Spirit, he gives the preeminence
to love, thus placing the ethical work of the Spirit
far above his miraculous effects in regard to the latter. Moreover,
(44:11):
those gifts should be valued most, which, like prophecy edify
the Church. The gift of quote tongues end in particular,
should be exercised with restraint. It was the emotional utterance
in unintelligible sounds of the soaring thoughts of the soul,
(44:32):
the outcries of a mind wrapped in praise or prayer.
Compare Sections thirty three and thirty four. It was adapted
to private devotion and should not be indulged in public
unless one having the gift of quote interpretation end quote
were present. It is evident that the ordinary worship of
(44:55):
these early Christians did not follow a prescribed order, but
that the Spirit moved different persons to take part according
to his gifts. But Paul points out that the purpose
of the Spirit should be kept rigidly in view, for
his manifestations did not carry the assembly away, but were
(45:19):
subject to the control of the recipients. Didactic and moral
results were the Spirit's object edification of the Church should
therefore be the guiding motive in their public exercises. There
can be no better proof than these instructions that, although
(45:39):
early Christian life, with its supernatural features, was liable to
the excesses by which belief in miraculous powers is always tempted,
the Apostle himself accurately distinguished the ethical and didactic from
its miraculous accompaniments, and thus brought out those elements of
(46:01):
Christian life which were to be permanent and universal two
twenty five. Finally, the one doctrinal subject by which some
in Corinth were disturbed is taken up, namely the resurrection
Chapter fifteen. Doubts on this point probably arose from philosophical influences.
(46:26):
They do not appear to have been widespread chapter fifteen,
verse twelve, so their refutation is reserved for the end
of the letter. Yet they touched a fundamental truth and
were likely to arise again as Christianity made its way
in the face of Hellenism. So Paul reminds his readers
(46:49):
that the resurrection of Christ was a fundamental fact of
the Gospel, rehearses the apostolic evidence for it Verses one
to eleven, and argues that as without Christ's resurrection, their
whole faith was vain, so did it involve the future
resurrection of believers Verses twelve to nineteen. The latter will
(47:14):
take place at the Second Advent and will be part
of Christ's completed victory over death Verses twenty to twenty eight.
He begs them to remember the fundamental character of this
belief Verses twenty nine to thirty four, And, in reply
(47:35):
to the speculative inquiry quote how are the dead raised?
End quote, illustrates its possibility by the way in which
God gives a new body to the seed cast into
the soil. Explains that objections based on our knowledge of
the present natural body do not hold good of the
(47:58):
future spiritual body. Affirms the identity of the two, yet
the vast differences between them, since though both are material,
the one is the organ of the present natural life,
and the other will be the perfect organ of the
glorified Spirit, and closes with a magnificent exposition of the
(48:22):
resurrection as the completion of redemption Verses thirty five to
fifty eight. It is to be observed that this teaching
is a further and consistent explication of the subject of
the Second Advent previously taught to the Thessalonians twenty six.
(48:45):
The epistle closes with directions about certain gifts from his
gentile churches, which he was collecting for the brethren in Judea,
and with items of personal news Chapter sixteen. These gifts
were a matter about which he was much concerned. They
were his practical answer to the charges of disloyalty to
(49:08):
his nation and of hostility to the Mother Church. Hence
he directs the Corinthians to prepare their contribution twenty seven.
The despatch of this long and careful epistle did not
end the apostle's anxiety about the church at Corinth. In fact,
(49:29):
the closing months of his stay in Ephesus were full
of distress. On their account, the facts can only be
gleaned from Second Corinthians, written after he had left Ephesus.
From this it appears that he made a brief visit
to Corinth in much distress to which he afterwards looked
(49:51):
back with deep sorrow. Second Corinthians, Chapter two, verse one,
Chapter twelve, verse fourteen, and Chapter thirteen, verses one and two.
This must have been after sending our First Corinthians, since
it contains no reference to the visit. It is a
(50:13):
probable supposition that he had heard, perhaps through Timothy, that
the church refused to exercise discipline upon the incestuous person,
and that therefore he himself hastened to corinth And with
much sorrow, and apparently in the face of opposition Second Corinthians,
(50:34):
Chapter twelve, verse twenty one, pronounced the sentence. It would
seem that he then returned to Ephesus, but only to
be further distressed by the report that his discipline had
not secured the peace of the church. In fact, the
condition of affairs grew worse judaistic emissaries bitterly hostile to
(50:58):
Paul had gone to corinth Second Corinthians, Chapter three, verse one,
Chapter eleven, and chapter thirteen, and there was one member
of the church who openly defied his authority. Second Corinthians,
Chapter two, verses five and ten, Chapter seven, verses eleven
(51:19):
and twelve. It is most probable that this offender was
the same incestuous person, and that he had rebelled after
Paul's judgment upon him, against the Apostle himself. We infer
also that the Judaistic emissaries had supported his rebellion. Thus
(51:41):
there was now a distinct anti Pauline party in corinth.
It is easy to imagine the Apostle's distress. We judge
it to be this to which he refers Second Corinthians,
Chapter one, verses eight to fourteen, as so intense that
he almost despaired of life. This language will not appear
(52:05):
too strong if we remember that his character was assailed
Second Corinthians, Chapter one, verse seventeen, Chapter ten, verses two
and ten, that his converts were being turned against him,
Second Corinthians, Chapter seven, verses two and seven, and that
(52:26):
his work might be undone Chapter eleven, verses three, thirteen,
and fourteen. Under these circumstances, he sent his trusted friend
Titus with an unnamed brother to Corinth with sharp directions
to act at once in the further discipline of the
(52:47):
offender and in securing the peace and loyalty of the church.
Second Corinthians, Chapter two, verse thirteen, Chapter seven, verses six
seven and thirteen to fifteen, chapter eleven, verse eighteen. It
is also probable that Titus carried a brief, stern letter
(53:10):
from the apostle, written with many tears, commanding obedience to
his behests. The existence of this second lost letter is
to be inferred from Second Corinthians Chapter two, verses three,
four and nine, and chapter seven, verse eight, which can
(53:32):
hardly refer to our First Corinthians. In this letter, Paul
explained that he did not go himself to corinth because
he did not wish to visit them again. In grief,
he seems also to have stated that it had been
his purpose to go directly to them and thence to
(53:53):
Macedonia Second Corinthians, chapter one, verse sixteen, instead of the
option as originally intended. First Corinthians, Chapter sixteen, verse five,
but that he could not bear to see them under
the circumstances. So Titus departed on this difficult mission. He
(54:15):
was to meet Paul with his report at Troas, for
the apostle intended soon to leave Ephesus, but when in
the early fall of a d. Fifty seven Paul reached Troas,
Titus was not there, and the apostle's distress was intensified.
(54:35):
Second Corinthians, Chapter two, verses twelve and thirteen. It is
a very pathetic picture of the great missionary which these
facts furnish his Ephesian ministry, successful though it was closed
under this heavy cloud. The cloud, however, was destined soon
(54:57):
to lift, and his bitter ex experience to be a
cause of thanksgiving because of the spiritual good which finally
came to him, and to all out of the trial.
Second Corinthians, Chapter one, verses one to seven, Chapter two,
verses fourteen to seventeen, and Chapter seven, verses nine to sixteen.
(55:24):
End of Chapter nineteen
Chapter nineteen of Christianity in the Apostolic Age. This is
a LibriVox recording. All LibriVox recordings are in the public domain.
For more information or to volunteer, please visit LibriVox dot org.
Read by Patrick Randall. Christianity in the Apostolic Age by
(00:23):
George Purvis. Four Paul in Ephesus two o nine. It
was probably in the spring of a. D. Fifty four
that Paul left Antioch on what is usually called his
third missionary journey. He had already promised to visit Ephesus,
(00:46):
and the Asian metropolis was now his object. The former
prohibition of the spirit Acts sixteen six had evidently been removed.
He first visited, in order the churches of the Galician
region and Phrygia Chapter eighteen, verse twenty three. The order
(01:10):
of words contrasted with the similar phrase in Acts sixteen six,
indicates that he first went to Galicia proper. It is
possible that this was due to information received in Antioch
that the Judaistic party was carrying on, despite the decision
(01:31):
of the Council, the propagation of their views and were threatening,
especially the Gentile churches which he had founded for Galatians,
Chapter one, verse nine, seems to state that when last
in Galicia, he had warned his converts against such perversions
(01:52):
of the Gospel. Doubtless, also, the success of his work
in Europe had increased the alarm and enmity of the Judaizers.
It was clear that under him Christianity would become independent
of Judaism and of the Mother Church. Hence, these over
(02:15):
zealous and as Paul plainly called them Galicians four seventeen
and five ten, unscrupulous sectarians, determined to undo his work,
to wean his converts away from him, and to perpetuate
the Mosaic law among the Gentiles. It does not appear
(02:41):
that as yet they had actually entered Galicia, but it
was soon proved that Paul was right in fearing that
they might. That his special anxiety was already about the Galicians.
Seems also to follow from the fact that Luke does
not report him to have visited Ligonia. He passed through
(03:04):
Phrygia simply because it lay on the way from Galicia
to Ephesus. To ten. Before he reached Ephesus, there occurred
the interesting fact of the arrival of Apollos, the eloquent
Alexandrian jew who preached Jesus though knowing only the baptism
(03:26):
of John, and who, after having received further instruction from
Aquilla and Priscilla, passed on to Corinth and continued the
apostle's work in that city. Acts eighteen twenty four to
twenty eight, First Corinthians one twelve and three four to six.
(03:49):
The incident illustrates the influence of John the Baptist even
outside of Palestine, and the spread of faith in Jesus
as the Messiah among some who had never come in
contact with the Apostles. If Apollos had learned of Jesus
in Alexandria, he provides the first known evidence of the
(04:11):
extension of the Gospel into Egypt, a land where the
beginnings of Christianity are quite obscure, yet where it was
certainly flourishing early in the second century. The Twelve Disciples,
also whom Paul met shortly after reaching Ephesus, Acts nineteen
one to seven, present a similar instance of what we
(04:35):
may call non Apostolic Christianity. As Judaism had prepared the
way for Christianity among the gentiles, so in some measure
had the mission of John and the reports about Jesus
prepared the way among the Jews of the dispersion. It
(04:56):
was not of an unknown personage that the apostles spake
when they testified in the synagogues that Jesus was the Christ.
Here and there, actual believers in him were waiting for
the full report two eleven, when Paul at last reached
(05:16):
the Asian capital, which he had long desired to occupy,
he entered on an extended and vigorous campaign. The importance
of Ephesus as a center of the faith is attested
not only by his long residence, but afterwards by the
mission of Timothy to it, and still later by the
(05:40):
residence in it of the Apostle John. Already Aquilla and
Priscilla were there, and perhaps still earlier the message of
Pentecost had been brought Compare Acts two nine. But with
Paul's settlement in the city, the real history of Ephesian
(06:02):
Christianity began. For three months he taught in the Jewish
synagogue Acts nineteen eight. Then, since the Jews disbelieved, he
organized his disciples into a church and daily taught for
two years in the school of Tyrannus, doubtless a Greek
(06:25):
lecture hall, Chapter nineteen, verses nine and ten. Besides this,
he visited from house to house among his disciples Chapter twenty,
verse twenty. If we assume that he arrived in the
autumn of a d. Fifty four, the two years and
(06:45):
three months would reach to the beginning of fifty seven.
At that time he proposed to leave for Macedonia, and
sent Timothy and Erastus ahead of him, Acts nineteen twenty
one compare First Corinthians four seventeen and sixteen ten. But
(07:08):
he himself tarried longer Acts nineteen twenty two because of
the great work in hand First Corinthians sixteen eight, and
other events occurred pertaining to the church at Corinth, which
detained him till the summer or early autumn of a d.
(07:29):
Fifty seven. His whole stay in Ephesus therefore amounted to
three years Acts twenty thirty one two twelve. His Ephesian
ministry was marked a by special thoroughness of teaching Acts
Chapter twenty, verses eighteen to twenty one, twenty six, twenty seven,
(07:55):
and thirty one, due probably to his experience of errors
among his earlier converts and to the now known plans
of the judaistic party b by extraordinary miraculous attestations. Acts nineteen,
verses eleven and twelve. Compare Second Corinthians, Chapter twelve, verse twelve,
(08:21):
which seem to have been intended specially to offset and
overcome the power of magic and sorcery in Ephesus, Acts
nineteen thirteen through nineteen c by varied and widespread success.
For not only were representatives of the most diverse classes
(08:45):
from the common people Chapter nineteen, verses twenty six and
twenty seven to the wealthy men who had filled the
position of Asiarch Chapter nineteen, verse thirty one one by
his personally, but throughout the entire province. His influence extended
(09:06):
Acts nineteen ten, while his co laborers carried his message too,
and founded churches in neighboring cities. Compare not only Acts nineteen,
verse twenty two and twenty verse four Colossians four seven,
(09:27):
but also First Corinthians sixteen nineteen Colossians chapter one, verse seven,
chapter two, verse one, and Chapter four verse thirteen d
By fierce opposition. Compare First Corinthians Chapter four, verses nine
(09:49):
to thirteen, Chapter fifteen, verse thirty two, and Chapter sixteen
verse nine. Second Corinthians, Chapter four, verse uses seven to ten,
and Chapter six, verses four and five, of which the
exciting demonstration caused by Demetrius, whose trade in the shrines
(10:13):
of the Temple of Artemis was endangered by the progress
of Paul's work. Acts nineteen twenty three to forty one
was only one and probably not the most serious illustration.
Compare First Corinthians fifteen thirty two and sixteen nine and e. Finally,
(10:37):
by constant attention to the difficulties existing in distant churches,
the care of which pressed upon him daily, Second Corinthians
eleven twenty eight. The details of Paul's life in Ephesus
would furnish a story of physical, intellectual, and spiritual activity
(10:59):
marvelous for its intensity and versatility. The incidents recorded in
Acts are, however, less important for our purpose than the
light cast on Apostolic history during Paul's Ephesian ministry by
the Epistles to the Galatians and the Corinthians Section two thirteen.
(11:22):
The Epistle to the Galatians was written probably soon after
Paul's arrival in Ephesus. It may be assigned to the
spring of a d. Fifty five. This is on the hypothesis,
for which reasons have been given section one eighty six,
that it was addressed to churches in Galicia proper founded
(11:44):
on the second missionary journey. It cannot indeed be proved
that the epistle was written soon after his arrival in Ephesus.
For the phrase Galatians one six quote I marvel that
ye are so quickly removing from him that called you
en may refer to hasty action rather than to shortness
(12:08):
of time, since he had been with them, and on
any interpretation, the phrase is quite vague. Still, the impression
made by his passing allusions to his second visit to
Galicia chapter one, verse nine and chapter four, verse thirteen
is that it had been recent. He implies elsewhere Second
(12:32):
Corinthians eleven twenty eight that while in ephesis, he had
been pressed by anxiety about many churches. And the reason
usually assigned for dating the epistle later, namely the close
connection of its thought with the Epistle to the Romans,
is insufficient, since Galatians presents the doctrine of salvation in
(12:56):
a much less complete form than is done in Rome Romans,
and therefore probably preceded the latter by some time. Hence
the probability that this epistle was written early in the
Ephesian ministry two fourteen. It was occasioned by a report
from Galicia which fired the Apostles indignation and filled him
(13:21):
with grievous apprehensions. The Judaizing missionaries had invaded his churches
and had actually succeeded in perverting their immature faith. They
had assailed the Apostle too, as well as his teaching.
They declared that he was no apostle, but at best
(13:44):
a mere scholar of the true Apostles, that he vacillated
in his teaching to please men now opposing circumcision, now
teaching it that the Galatians should look for instruction to
the leaders of the Mother Church, and that these were
not in sympathy with Paul. Then two they taught the
(14:08):
continued obligation of the Mosaic Law as a condition of
salvation for all Christians. Their mission thus struck at the
very heart of the Gospel, as well as at the
authority of Paul. That they came from Judea is rendered
practically certain by the appearance of such teachers at the
(14:29):
time of the Council Acts fifteen one, and by the
appeal which these in Galicia evidently made to the names
of the authorities in Jerusalem, that they misrepresented the Church
in Jerusalem and her leaders is proved by Paul himself
chapter two, verses one to ten. He charges them with
(14:54):
acting from selfish motives chapter four, verse seventeen, and stigmatizes
their party as false brethren chapter two, verse four. Their
mission was thus a revival of the old conflict which
the council had sought to settle. They were themselves faithless
(15:17):
to the decision of the Mother Church in the name
of Christ. They preached Judaism. They had not yet indeed
induced the Galatians to be circumcised, but they had caused
a dangerous reaction. Like Jewish proselytors generally, they had begun
(15:37):
by recommending some of the easier and more attractive features
of the ritual the Galatians were now observing quote days
and months and seasons and years end Chapter four, verse ten.
This involved the recognition of the law as binding, and
(15:58):
the demand for circumcision would follow if it had not
been made. Paul saw that the Gospel of Faith was imperiled.
We can see that the whole question of a universal
and non judaic religion was at stake. Hence this epistle,
written in the white heat of inspired indignation, became the
(16:22):
magna carta of Christian universalism and liberty. Two fifteen. He
first proceeds after a brief introduction to the vindication of
his independent apostolic authority chapter one, verse eleven to Chapter two,
verse twenty one. He had received his gospel by immediate
(16:45):
revelation from Christ chapter one, verses eleven and twelve. Formerly,
he too had been a quote judaizer end quote chapter one,
verses thirteen and fourteen. But God had sovereignly called him
and revealed his son in him, that he might preach
(17:07):
him among the gentiles chapter one, verses fifteen and sixteen.
In the fulfillment of this commission, he had not been
dependent for anything on the older apostles, and for years
had only on one brief occasion seen Peter and James
(17:28):
Chapter one, seventeen through twenty four. When he and Barnabas
went up to Jerusalem at the time of the council,
he had declared boldly the gospel which he preached Chapter two,
verses one and two, and the Mother Church had approved
(17:48):
his teaching against the Judaizers chapter two, verses three to five,
while the leaders had given him the right hand of
fellowship Chapter two Zuo, verses six to ten. He added
the account of his discussion with Peter at Antioch sections
one sixty three through one sixty five, to illustrate further
(18:13):
his independence, and perhaps also to prevent any misuse of
Peter's conduct which the Judaaizers might make Chapter two, verses
eleven to twenty one two sixteen. Turning next to the
Doctrine at stake chapters three and four, he exclaimed at
(18:36):
the folly of the Galatians in forgetting the crucified Savior,
who had been portrayed to them, in whose crucifixion their
whole salvation was assured Chapter three, verse one. Had not
their experience been conditioned upon faith alone chapter three verses
(18:57):
two to five, And was not this, according to scripture,
the original Abrahamic way of salvation Chapter three, verse six.
Abraham's children, therefore, to whom the promise was made, are
not those who keep the law, but those who believe
(19:17):
chapter three, verses seven to nine. The law, since it
requires perfect obedience, as the condition of salvation, brings only
a curse upon those under it, and hence cannot be
the instrument for the fulfillment of the promised blessing Chapter three,
(19:38):
verse ten. It was the work of Christ, as the
law itself foretold, to redeem us from it, and for
this very purpose he accepted its curse by dying in
our place, that we, through Him might receive the promise
and the spirit Chapter three eleven through fourteen. To make
(20:04):
this truth, which was the heart of the whole controversy,
more clear, the apostle further pointed out that since God
solemnly ratified his covenant of salvation by faith with Abraham
and his seed, the law which came later could not
disannul the original arrangement chapter three, verses fifteen to eighteen,
(20:30):
but was intended as a temporary discipline to make sinful
men realize that sin is transgression of God's commandment Chapter
three verses nineteen twenty. It was therefore a tutor to
bring men to Christ chapter three verses twenty one to
(20:52):
twenty four, so that by believing in Him who alone
has fulfilled the law for us, and who is with
his people the true seed of Abraham, we may inherit
the promise in him. Chapter three twenty five through twenty
nine two seventeen. The apostle then added three more reasons
(21:19):
for their fidelity to his gospel chapter four. The first
was an appeal, based on the analogy of Greco Roman customs,
not to go back to a state of infancy when
the time for their entrance on the inheritance had come
Chapter four, verses one to eleven. The second was an
(21:42):
appeal to their former affection for himself Chapter four, verses
twelve to twenty. The third was an illustration of the
freedom of the true son of Abraham, drawn from the
narrative in Genesis of the relation to Abraham of the
(22:03):
sons of Sarah and Hagar. Chapter four, verse twenty one
to chapter five, verse one. The rest of the epistle
is a masterly application of the principles of the preceding chapters.
Its substance is one, maintain your liberty Chapter five, verses
(22:25):
two to twelve. Yet two do not abuse it, but
walk by the spirit and bring forth His fruits. Chapter five,
verses thirteen to twenty five. Three, Use your liberty for
the spiritual good of others. Chapter five, verse twenty six
(22:47):
to Chapter six, verse five and four. Remember your responsibility
in its exercise chapter six, verses six to ten. The
letter ends with a PostScript chapter six, verses eleven to eighteen,
in the apostle's own handwriting, in which he summarizes the
(23:09):
contents of the letter and dismisses all further attacks upon
him as useless, since as he said, quote I bear
in my body the brands slave marks of Jesus end
quote two eighteen. It is impossible to overestimate the value
(23:31):
of this epistle. The relation of its historical statements to
the narrative of acts has already been discussed sections ninety
one to ninety four, one sixteen, and one forty nine
to one fifty two. Its chief importance lies in its
exhibition of the theological grounds on which rested the emancipation
(23:55):
of Christianity from Judaism and its established as a universal religion.
Chapter two, verses eleven to twenty one shows that the
doctrine of the epistle was not a new one, but
was the recognized basis on which gentile Christianity stood. The
(24:16):
center of that doctrine was the death of Christ, the
significance of which it was especially Paul's privilege to make clear.
Knowing that the divine Law requires of every man righteousness
through perfect obedience, that no man can obtain such righteousness
(24:37):
through his own works, and that the penalty of sin
is death. Considering the perfect life of Jesus and assured
at Damascus of his messiah ship, Paul was led to
realize that the death of Messiah was the divinely provided
satisfaction of the Law for his people. At once, its
(25:01):
mysteriousness and offensiveness was removed. It became God's crowning act
of grace. It explained why faith, whereby the work of
Christ was appropriated, had been made from the beginning the
only condition of salvation. With this, of course, the obligation
(25:22):
to observe the Law in order to salvation passed away.
Evidently too, since the scriptures had ever promised salvation through
Christ and by faith, the Law had never been intended
to be the way of salvation at all. The Jews
had misunderstood its object. It had only been intended to
(25:45):
prepare for Christ by awakening the sense of guilt. Its
great moral principles indeed would ever remain as a guide
to the interpretation of God's character and will, but its
ceremonial ordinances had no further function. To regard them as
necessary was, in fact, to fall away from the Gospel.
(26:09):
To bind them on the believer was to imply that
Christ had died in vain. Thus Christianity was at once
delegalized and denationalized. The blessing of Abraham, through the work
of Christ in dying for sinners, had come to the Gentiles,
(26:30):
and faith alone was the condition of salvation for all alike.
Of this transition, the Epistle to the Galatians is the
abiding monument. We may believe that it had its intended
effect on the Galatians themselves. The apostle anticipated that it
(26:50):
would Chapter five, verse ten, and later. Allusions to the
quote churches of Galicia end quote Corinthians sixteen one, First Peter,
chapter one, verse one, and perhaps two Timothy four ten,
even if those addressed in the epistle may not be
(27:13):
exclusively intended, seem to imply that the threatened defection was
averted Section two nineteen. If the earlier part of Paul's
residence in Ephesus was made anxious by the Galatian churches,
the latter part was disturbed by affairs in corinth The
(27:35):
First Epistle to the Corinthians was written, probably in the
spring of A. D. Fifty seven. Chapter sixteen, verse eight,
and possibly chapter five Verses seven and eight imply that
the spring was approaching, and Chapter sixteen, verse five apparently
(27:56):
refers to Paul's purpose to pass through Macedon to Achaiah
mentioned in Acts nineteen twenty one and twenty two, which
was toward the close of his sojourn in Ephesus, and
therefore in A. D. Fifty seven. He had, however, previously
written a letter chapter five, verse nine, which has not
(28:20):
been preserved, in which he gave instructions concerning the attitude
of the disciples to those about them who led impure lives.
This was a practical matter in Corinth, where the Christians
were surrounded by a society in which the principles of
morality were constantly violated. His direction quote not to keep
(28:44):
company with fournicators end required subsequent explanation chapter five, verses
nine to eleven, but it illustrates the sort of difficulties
by which the Corinthians were confronted. We learn further that
Timothy had been sent to Corinth Chapter four, verse seventeen,
(29:07):
Chapter sixteen, verse ten. If this was the mission mentioned
in Acts nineteen twenty one. He was to go by
way of Macedonia, and the hesitating language of First Corinthians
sixteen ten quote if Timothy come end quote implies that
(29:30):
Corinth was not the sole object of his journey, and
that he possibly might not reach it. Hence, we may
suppose that he was sent early in fifty seven to
Macedonia ahead of the Apostle, with directions to go on
to Corinth if he deemed it best to do so.
(29:51):
Paul expected him to reach Corinth and directed the church
to follow his instructions Chapter four, vers Verse seventeen. After
Timothy had gone, messengers arrived from Corinth with alarming reports.
Chapter one, verse eleven. There was worse trouble than association
(30:14):
with impure pagans. Factions had arisen in the church, which
threatened discord, if not division. Then two we learned that
a delegation from Corinth had visited the Apostle. Chapter sixteen,
verse seventeen. It seems to have brought a letter inquiring
(30:35):
how the Church should act in view of certain perplexing
social difficulties. Chapter seven, verse one. Besides all this, other
perils practical and doctrinal were reported. There were abuses in
public worship, extravagant pride in the more emotional and less
(30:56):
useful gifts of the spirit, error about the resurrection, and
worst of all, actual immorality in the church. The nascent
Christianity of Corinth was evidently in a critical condition, and
to meet the emergency, this epistle was written. It was
(31:18):
doubtless carried to Corinth by the returning delegation section twenty.
In it, he takes up in order the subjects on
which the Corinthians needed instruction, and the epistle is not
only a masterly example of the apostle's firmness and tact,
(31:38):
but an instructive description of the actual situation of these
early Christians. He first reproved them for the factious spirit
of which he had heard chapter one, verse ten to
chapter four, verse twenty one. Paul himself, Apollos, Peter, and
(32:00):
even Christ had become party names. Actual division of the
church had not resulted, but it easily might, and the
situation implied a total misunderstanding of the relation of their
teachers to Christ. The Peter faction naturally implies the presence
(32:21):
of a Jewish Christian element, though not necessarily of Judaizers.
It does not imply that Peter had been at Corinth.
Acquaintance with the part he had played in the founding
of the church is sufficient to explain the partisanship of
those who called themselves after him. The Christ faction is
(32:43):
more of an enigma. Many on the ground of Second
Corinthians ten seven and eleven twenty two suppose that it
was the party of the Judaizers, but a more careful
examination of Second Corinthians failed to show that an illusion
is there intended to any of these factions. Perhaps the
(33:06):
best explanation of the Christ faction is that some were
disposed to reject all Apostolic authority, and, in opposition to
the other factions, to profess allegiance to Christ alone twenty one.
The Apostle, however, merely mentions these two and deals at
(33:29):
length with the Paul and Apollos factions. Apollos had probably
preached more eloquently and philosophically than Paul, and though faithful
to the Gospel chapter three, verse eight, had aroused the
speculative spirit of the Greeks, as well as admiration for himself.
(33:51):
There was danger of their forgetting the simple message of
the Cross. We thus for the first time see Christianity
facing Hellenism and tempted by the pride of philosophical achievement.
This gives peculiar interest to the Apostle's treatment. He reminded
(34:12):
them that the cross was and ever would be foolishness
to the Greek, as it was an offense to the
jew and that it assumed the total failure of human
wisdom to solve the problem of man's salvation Chapter one,
verses eighteen to thirty one. Hence he had preached to
(34:35):
them Christ crucified without rhetorical ornament, relying only on the
demonstration of the spirit. Chapter two, verses one to five. This, indeed,
was not because the Gospel is itself foolishness. On the contrary,
it is the profoundest wisdom, but a wisdom divinely revealed
(34:59):
to chosen men. Chapter two, verses six to sixteen. He
and Apollos were therefore co laborers under God. He had
laid the only possible foundation, and Apollos had builded on it.
But the work was God's. Chapter three. Let not their
(35:22):
ministers be made the heads of factions Chapter four, verses
one to five. Neither let any despise him and his
scriptural teaching, Chapter four, verse six. For though persecuted and hated,
he was an apostle of God Chapter four, verses seven
(35:44):
to thirteen. He was also their spiritual father, whose warnings
they should heed lest he be forced to chastise them.
Chapter four, verses fourteen to twenty one, two twenty two.
This important passage shows that to Paul the Gospel was
(36:06):
as distinct from Hellenism as it was from Judaism. It
was a direct revelation of salvation by grace through a redeemer.
Yet both Judaism and philosophy had negatively prepared for it,
the former by producing through the law the sense of
(36:28):
guilt and of the need of righteousness, the latter by
demonstrating the inability of man to solve the problem of
salvation for himself. Christianity moreover, provided the blessings which Judaism
and philosophy had respectively sought, namely righteousness before God and
(36:52):
the knowledge of God. It was, according to Paul, the
goal of both, though both rejected it. It is thus
evident that he realized the relation of his message to
its entire environment. He was neither dependent on the influences
about him, nor blind to their existence and significance. To
(37:16):
the jew he offered in the Gospel righteousness, and to
the Greek the true wisdom. He did the latter, however,
not like Philo by interpreting revelation in the interest of philosophy,
but by stoutly maintaining the failure of philosophy to solve
(37:37):
the problem of salvation, and by presenting revelation in and
by Christ as the gait of knowledge to twenty three.
The rest of this epistle is mainly occupied with the
practical difficulties in which the Corinthians were vitally concerned. With
(37:58):
great indignation, the Apostle rebuked them for failure to discipline
a man who had been actually guilty of an incestuous
marriage Chapter five. There was, in fact too little regard
for church discipline among them Chapter six, verses one to eight,
(38:19):
and sins of impurity in particular should never be regarded
with indifference Chapter six, Verses nine through twenty. He then
discussed two subjects about which they had asked instruction chapter seven,
verse one to chapter eleven, verse one. The first was
(38:41):
marriage and divorce Chapter seven. In this it is most
important to note that he commands fidelity to marital obligations
Verses three to five, forbids on the ground of Christ's
command any seeking after divorce vers Verses ten and eleven.
(39:02):
Directs that a marriage already formed between a believer and
an unbeliever should not be broken, but admits that if
the unbeliever break it by desertion, the believer is released
from the bond Verses twelve to sixteen, While frankly avowing
(39:22):
his preference for the unmarried state, quote by reason of
the present distress end verse twenty six, he upholds the
sanctity of marriage and its place in Christian life. The
other question concerned eating food which had been offered to
idols Chapter eight, verse one to chapter eleven, verse one.
(39:47):
It was a difficult question, for the food bought in
the markets was consecrated to idols, and in any social
gathering the guests were liable to be called on to
eat or drink in honor of a god. The apostles
directions are bold and tactful. He lays down the principle
(40:07):
that since the idol is nothing, the food was as
good as any and might be eaten freely, but if
the use of it at certain times and places would
be understood to be a recognition of the idol. It
should then be avoided out of love to brethren who
might be made to stumble, and from a desire to
(40:29):
honor Christ. Chapter eight. This he says, was the principle
on which in all things he had acted. Chapter nine.
They should be careful also not to be like Israel
of old, led away by their pagan surroundings, And with
(40:49):
specific reference to the matter in hand, they should remember
that they belonged to Christ alone, that all lawful things
are not always expeding, and that they should seek the
good of others. Hence, ordinarily they might eat without question,
but if in a mixed assembly the food was eaten
(41:13):
in honor of an idol, they should abstain, that none
might be made to stumble. Chapter ten, verse fifteen to
Chapter eleven, verse one, sec. Tw twenty four. He next
corrected abuses which existed in public worship chapter eleven, verse
(41:33):
two to Chapter fourteen, verse forty. These reveal most instructively
the immaturity of Christian life among the Corinthians and their
tendency to sensuous excitement. Women sometimes were inspired to prophesy
in public. Paul directs that they should do so with
(41:55):
covered heads Chapter eleven, verses two to sixteen. Ordinarily, no
woman should teach in public Chapter fourteen, verse thirty four,
First Timothy two twelve. But if the spirit made an exception,
modesty and feminine subjection must not be laid aside. Again,
(42:19):
the love feasts closing with the Lord's Supper had become
occasions for actual revelry. Paul insists that they must be
observed reverently as a religious act, in obedience to the
purpose of Christ in the Institution of the Supper Chapter eleven,
(42:39):
verses seventeen to thirty four. Then at great length he
deals with the exercise of quote spiritual gifts end quote,
Chapters twelve to fourteen. These existed in abundance, the Spirit
of Jesus had wrought mightily among them, but grave abuses
(43:02):
had arisen. Spiritual pride was being manifested. Emotional and showy
gifts were valued more highly than instructive and helpful ones.
We should remember that an age of miracles is not
necessarily an ethically ideal age, but that the same temptations
(43:25):
operate in it as at other times. Paul's instructions show
his clear insight into the relation between the miraculous and
the ethical. He first acknowledges the necessity of the operation
of the Spirit for Christian life. He then enlarges upon
(43:46):
the variety of the Spirit's operations, which secures the full
development and real unity of the Body of Christ. Of
all the gifts of the Spirit, he gives the preeminence
to love, thus placing the ethical work of the Spirit
far above his miraculous effects in regard to the latter. Moreover,
(44:11):
those gifts should be valued most, which, like prophecy edify
the Church. The gift of quote tongues end in particular,
should be exercised with restraint. It was the emotional utterance
in unintelligible sounds of the soaring thoughts of the soul,
(44:32):
the outcries of a mind wrapped in praise or prayer.
Compare Sections thirty three and thirty four. It was adapted
to private devotion and should not be indulged in public
unless one having the gift of quote interpretation end quote
were present. It is evident that the ordinary worship of
(44:55):
these early Christians did not follow a prescribed order, but
that the Spirit moved different persons to take part according
to his gifts. But Paul points out that the purpose
of the Spirit should be kept rigidly in view, for
his manifestations did not carry the assembly away, but were
(45:19):
subject to the control of the recipients. Didactic and moral
results were the Spirit's object edification of the Church should
therefore be the guiding motive in their public exercises. There
can be no better proof than these instructions that, although
(45:39):
early Christian life, with its supernatural features, was liable to
the excesses by which belief in miraculous powers is always tempted,
the Apostle himself accurately distinguished the ethical and didactic from
its miraculous accompaniments, and thus brought out those elements of
(46:01):
Christian life which were to be permanent and universal two
twenty five. Finally, the one doctrinal subject by which some
in Corinth were disturbed is taken up, namely the resurrection
Chapter fifteen. Doubts on this point probably arose from philosophical influences.
(46:26):
They do not appear to have been widespread chapter fifteen,
verse twelve, so their refutation is reserved for the end
of the letter. Yet they touched a fundamental truth and
were likely to arise again as Christianity made its way
in the face of Hellenism. So Paul reminds his readers
(46:49):
that the resurrection of Christ was a fundamental fact of
the Gospel, rehearses the apostolic evidence for it Verses one
to eleven, and argues that as without Christ's resurrection, their
whole faith was vain, so did it involve the future
resurrection of believers Verses twelve to nineteen. The latter will
(47:14):
take place at the Second Advent and will be part
of Christ's completed victory over death Verses twenty to twenty eight.
He begs them to remember the fundamental character of this
belief Verses twenty nine to thirty four, And, in reply
(47:35):
to the speculative inquiry quote how are the dead raised?
End quote, illustrates its possibility by the way in which
God gives a new body to the seed cast into
the soil. Explains that objections based on our knowledge of
the present natural body do not hold good of the
(47:58):
future spiritual body. Affirms the identity of the two, yet
the vast differences between them, since though both are material,
the one is the organ of the present natural life,
and the other will be the perfect organ of the
glorified Spirit, and closes with a magnificent exposition of the
(48:22):
resurrection as the completion of redemption Verses thirty five to
fifty eight. It is to be observed that this teaching
is a further and consistent explication of the subject of
the Second Advent previously taught to the Thessalonians twenty six.
(48:45):
The epistle closes with directions about certain gifts from his
gentile churches, which he was collecting for the brethren in Judea,
and with items of personal news Chapter sixteen. These gifts
were a matter about which he was much concerned. They
were his practical answer to the charges of disloyalty to
(49:08):
his nation and of hostility to the Mother Church. Hence
he directs the Corinthians to prepare their contribution twenty seven.
The despatch of this long and careful epistle did not
end the apostle's anxiety about the church at Corinth. In fact,
(49:29):
the closing months of his stay in Ephesus were full
of distress. On their account, the facts can only be
gleaned from Second Corinthians, written after he had left Ephesus.
From this it appears that he made a brief visit
to Corinth in much distress to which he afterwards looked
(49:51):
back with deep sorrow. Second Corinthians, Chapter two, verse one,
Chapter twelve, verse fourteen, and Chapter thirteen, verses one and two.
This must have been after sending our First Corinthians, since
it contains no reference to the visit. It is a
(50:13):
probable supposition that he had heard, perhaps through Timothy, that
the church refused to exercise discipline upon the incestuous person,
and that therefore he himself hastened to corinth And with
much sorrow, and apparently in the face of opposition Second Corinthians,
(50:34):
Chapter twelve, verse twenty one, pronounced the sentence. It would
seem that he then returned to Ephesus, but only to
be further distressed by the report that his discipline had
not secured the peace of the church. In fact, the
condition of affairs grew worse judaistic emissaries bitterly hostile to
(50:58):
Paul had gone to corinth Second Corinthians, Chapter three, verse one,
Chapter eleven, and chapter thirteen, and there was one member
of the church who openly defied his authority. Second Corinthians,
Chapter two, verses five and ten, Chapter seven, verses eleven
(51:19):
and twelve. It is most probable that this offender was
the same incestuous person, and that he had rebelled after
Paul's judgment upon him, against the Apostle himself. We infer
also that the Judaistic emissaries had supported his rebellion. Thus
(51:41):
there was now a distinct anti Pauline party in corinth.
It is easy to imagine the Apostle's distress. We judge
it to be this to which he refers Second Corinthians,
Chapter one, verses eight to fourteen, as so intense that
he almost despaired of life. This language will not appear
(52:05):
too strong if we remember that his character was assailed
Second Corinthians, Chapter one, verse seventeen, Chapter ten, verses two
and ten, that his converts were being turned against him,
Second Corinthians, Chapter seven, verses two and seven, and that
(52:26):
his work might be undone Chapter eleven, verses three, thirteen,
and fourteen. Under these circumstances, he sent his trusted friend
Titus with an unnamed brother to Corinth with sharp directions
to act at once in the further discipline of the
(52:47):
offender and in securing the peace and loyalty of the church.
Second Corinthians, Chapter two, verse thirteen, Chapter seven, verses six
seven and thirteen to fifteen, chapter eleven, verse eighteen. It
is also probable that Titus carried a brief, stern letter
(53:10):
from the apostle, written with many tears, commanding obedience to
his behests. The existence of this second lost letter is
to be inferred from Second Corinthians Chapter two, verses three,
four and nine, and chapter seven, verse eight, which can
(53:32):
hardly refer to our First Corinthians. In this letter, Paul
explained that he did not go himself to corinth because
he did not wish to visit them again. In grief,
he seems also to have stated that it had been
his purpose to go directly to them and thence to
(53:53):
Macedonia Second Corinthians, chapter one, verse sixteen, instead of the
option as originally intended. First Corinthians, Chapter sixteen, verse five,
but that he could not bear to see them under
the circumstances. So Titus departed on this difficult mission. He
(54:15):
was to meet Paul with his report at Troas, for
the apostle intended soon to leave Ephesus, but when in
the early fall of a d. Fifty seven Paul reached Troas,
Titus was not there, and the apostle's distress was intensified.
(54:35):
Second Corinthians, Chapter two, verses twelve and thirteen. It is
a very pathetic picture of the great missionary which these
facts furnish his Ephesian ministry, successful though it was closed
under this heavy cloud. The cloud, however, was destined soon
(54:57):
to lift, and his bitter ex experience to be a
cause of thanksgiving because of the spiritual good which finally
came to him, and to all out of the trial.
Second Corinthians, Chapter one, verses one to seven, Chapter two,
verses fourteen to seventeen, and Chapter seven, verses nine to sixteen.
(55:24):
End of Chapter nineteen
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