Paul Writes a Letter to the Galatians
Galatians 1:1-6 KJV 1 Paul, an apostle, (not of men, neither by man, but
by Jesus Christ, and God the Father, who raised him from the dead;) 2
And all the brethren which are with me, unto the churches of Galatia: 3
Grace be to you and peace from God the Father, and from our Lord Jesus
Christ, 4 Who gave himself for our sins, that he might deliver us from this
present evil world, according to the will of God and our Father: 5 To
whom be glory for ever and ever. Amen. 6 I marvel that ye are so soon
removed from him that called you into the grace of Christ unto another
gospel:
Introduction
In this part, we want to take a look at a third letter that Paul wrote while he was at Corinth. There has been much debate as to whether the letter to the Churches at Galatia was written there or during the eighteen months that Paul was there. Some would even say that the Galatian Letter was written even before the two letters were written to the Thessalonians, making it the first letter that Paul wrote. Even with the vast resources that are available for Biblical research, there is rare agreement as to the date and location of the writing.
There is another factor that is of much debate among scholars, and that is whether the letter was addressed to churches in the south of Galatia, to the churches in the north of Galatia, or to all the churches in the region of Galatia. Once again, there is no clue as to which of the churches were to receive the letter. Therefore, we will not speculate as to its recipients.
Since it is impossible to know where and when it was written to any reasonable doubt, we are then forced to choose which scholar to follow.
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There is no danger in this because it is the truth presented to the church that is contained in the letter that is the most important.
An Overview of Paul’s Epistle to the Galatians
Just as a matter of preference, for our purposes of getting an overview of this letter, I am going to utilize Albert Barnes as our source of information as presented by e-Sword.
Section 1. The Situation of Galatia, and the Character of the People
Galatia was a province of Asia Minor, having Pontus on the
east. Bithynia and Paphlagonia north, Cappadocia and
Phrygia south, and Phrygia west. See the map prefixed to the
Acts of the Apostles. In Tanner’s Classical Atlas, however,
it extends on the north to the Euxine or Black sea. It was probably about 200 miles in its greatest extent from east to
west, and varied in width from 12 to 150 miles. It was one
of the largest provinces of Asia Minor, and covered an extent of country almost as large as the State of New Jersey. It is
probable, however, that the boundaries of Galatia varied at
different times as circumstances dictated. It had no natural
boundary, except on the north; and of course the limits may
have been varied by conquests, or by the will of the Roman
emperor, when it was erected into a province.
The name “Galatia” is derived from the word Gaul, and was
given to it because it had been conquered by the Gauls, who,
having subdued the country, settled in it. - Pausanias, Attic.
cap. iv. These were mixed with various Grecian families, and
the country was also called Gallogroecia. - Justin, lib. xxiv.
4; xxv. 2; xvii. 3. This invasion of Asia Minor was made, according to Justin (lib. xxv. cap. 2), about the 479th year after the founding of Rome, and, of course, about 272 years
before Christ. They invaded Macedonia and Greece; and
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subsequently invaded Asia Minor, and became an object of
terror to all that region. This expedition issued from Gaul, passed over the Rhine, along the Danube, through Noricum,
Pannonia, and Moesia, and at its entrance into Germany, carried along with it many of the Tectosages. On their arrival in Thrace, Lutarius took them with him, crossed the
Bosphorus, and effected the conquest of Asia Minor. - Liv.
lib. xxxviii. c. 16. Such was their number, that Justin says,
“they filled all Asia (i. e., all Asia Minor) like swarms of bees. Finally, they became so numerous that no kings of the
east could engage in war without an army of Gauls; neither
when driven from their kingdom could they flee to any other
than to the Gauls. Such was the terror of the name of Gauls,
and such the invincible felicity of their arms - et armorum invicta felicitas erat - that they supposed that in no other way could their own majesty be protected, or being lost, could be recovered, without the aid of Gallic courage. Their being called in by the king of Bithynia for aid, when they had gained the victory, they divided the kingdom with him, and
called that region Gallogroecia.” - Justin, xxv. 2. Under the reign of Augustus Cesar, about 26 years before the birth of
Christ, this region was reduced into the form of a Roman colony, and was governed by a proproetor, appointed by the
emperor.
They retained their original Gaulish language as late as the
5th century, as appears from the testimony of Jerome, who
says that their dialect was nearly the same as that of the Treviri. - Tom. iv. p. 256. ed. Benedict. At the same time,
they also spoke the Greek language in common with all the
inhabitants of Lesser Asia, and therefore the Epistle to them was written in Greek, and was intelligible to them as well as to others.
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The Galatians, like the inhabitants of the surrounding country, were pagans, and their religion was of a gross and
debasing kind. They are said to have worshipped “the mother
of the gods,” under the name of Agdistis. Callimachus, in his hymns, calls them “a foolish people.” And Hillary, himself
a Gaul, calls them Gallos indociles - expressions which, says Calmer, may well excuse Paul’s addressing them as
“foolish,” Gal_3:1. There were few cities to be found among
them, with the exception of Ancyra, Tavium, and Pessinus,
which carried on some trade.
The possessors of Galatia were of three different nations or
tribes of Gauls; the Tolistobogi, the Troemi, and the Tectosagi. There are imperial medals extant, on which these
names are found. It is of some importance to bear in mind
these distinctions. It is possible that while Peter was making converts in one part of Galatia, the apostle Paul was in another; and that some, claiming authority as from Peter, propagated opinions not conformable to the views of Paul,
to correct and expose which was one design of this Epistle -
Calmet.
The Gauls are mentioned by ancient historians as a tall and
valiant people. They went nearly naked. Their arms were only a sword and buckler. The impetuosity of their attack, it is said, was irresistible, and hence, they became so
formidable, and were usually so victorious.
It is not possible to ascertain the number of the inhabitants of Galatia, at the time when the gospel was preached there,
or when this Epistle was written. In 2 Macc. 8:20, it is said that Judas Maccabeus, exhorting his followers to fight manfully against the Syrians, referred to several instances of divine interposition to encourage them; and among others,
“he told them of the battle which they had in Babylon with
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the Galatians; how they came but 8,000 in all to the business, with 4,000 Macedonians; and that the Macedonians being perplexed, the 8,000 destroyed 120,000, because of the help
which they had from heaven, and so received a great booty.”
But it is not certain that this refers to those who dwelt in Galatia. It may refer to Gauls who at that time had overrun
Asia Minor; the Greek word used here (Γαλάτας Galatas), being taken equally for either. It is evident, however, that there was a large population that went under this general name; and it is probable that Galatia was thickly settled at
the time when the gospel was preached there. It was in the
central part of Asia Minor, then one of the most densely-populated parts of the world, and was a region singularly fertile - Strabo, lib. xii. p. 567, 568, ed. Casaub. Many persons, also, were attracted there for the sake of commerce.
That there were many Jews also, in all the provinces of Asia
Minor, is apparent not only from the Acts of the Apostles,
but is expressly declared by Josephus, Ant. xvi. 6.1
Because of time and space constraints, I am not including “Section 2. The Time when the Gospel was preached in Galatia.” We will continue with Section 3 of Albert Barnes Commentary.
Section 3. The Date of this Epistle
Many have supposed that this was the first Epistle which Paul wrote. Tertullian maintained this (see Lardner, vol. vi.
p. 7. ed. Lond. 1829), and Epiphanius also. Theodoret and
others suppose it was written at Rome, and was consequently
written near the close of the life of Paul, and was one of his last epistles. Lightfoot supposes also that it was written from Rome, and that it was among the first which Paul wrote there. Chrysostom says that this Epistle was written before
that to the Romans. Lewis Capellus, Witsius, and Wall suppose that it was written from Ephesus after the apostle 201
had been a second time in Galatia. This also was the opinion
of Pearson, who places it in the year 57 a.d., after the first Epistle to the Corinthians, and before Paul left Ephesus.
Grotius thought it difficult to assign the date of the Epistle, but conjectures that it was written about the same time as that to the Romans. Mill supposes that it was not written until after that to the Romans, probably at Troas, or some other
place in Asia, as Paul was going to Jerusalem. He dates the
Epistle in the year 58 ad. Dr. Benson supposes that it was written at Corinth, when the apostle was first there, and made a long stay of one year and six months.
While there, he supposes that Paul received tidings of the instability of the converts in Galatia, and wrote this Epistle and sent it by one of his assistants. See these opinions examined in Lardner as quoted above. Lardner himself
supposes that it was written from Corinth about the year 52
a.d., or the beginning of the year 53 a.d. Macknight supposes it was written from Antioch, after the council at Jerusalem,
and before Paul and Silas undertook the journey in which they delivered to the churches the decrees which were ordained at Jerusalem; Act_16:4. Hug, in his Introduction, supposes that it was written at Ephesus in the year 57 a.d.
and after 1 Thessalonians, 2 Thessalonians, and the Epistle
to Titus had been written. Mr. Locke supposes that Paul established churches in Galatia, in the year 51 a.d.; and that this Epistle was written between that time and the year 57
a.d. These opinions are mostly mere conjecture; and amidst
such a variety of sentiment, it is evidently impossible to determine exactly at what time it was written. The only mark
of time in the Epistle itself occurs in Gal_1:6, where the apostle says, “I marvel that ye are so soon (οὕτω ταχέως
houtō tacheōs) removed from him that called you,” etc.; where the words “so soon” would lead us to suppose that it
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was at no distant period after he had been among them. Still
it might have been several years. The date assigned to it in
the Polyglot Bible (Bagster’s) is the year 58 ad.
The exact date of the Epistle is of very little importance. In regard to the time when it was written the only arguments
which seem to me to be of much weight, are those advanced
by Paley in his Horae Paulinae. “It will hardly be doubted,”
says he, “but that it was written whilst the dispute concerning the circumcision of Gentile converts was fresh in men’s minds; for even supposing it to have been a forgery, the only credible motive that can be assigned for the forgery, was to
bring the name and authority of the apostle into this controversy. No design can be so insipid, or so unlikely to
enter into the thoughts of any man, as to produce an Epistle
written earnestly and pointedly on one side of a controversy, when the controversy itself was dead, and the question no longer interesting to any class of readers whatever. Now the
controversy concerning the circumcision of Gentiles was of
such a nature, that, if it arose at all, it must have arisen in the beginning of Christianity.” Paley then goes on to show that
it was natural that the Jews, and converts from the Jews, should start this question, and agitate it; and that this was much more likely to be insisted on while the temple was standing, and they continued as a nation, and sacrifices were offered, than after their city and temple were destroyed.
It is therefore clear that the controversy must have been started, and the Epistle written before the invasion of Judea, by Titus, and the destruction of Jerusalem. The internal evidence leads to this conclusion. On the whole, it is probable that the Epistle was written somewhere about the
year 53 a.d., or between that and 57 a.d.; and was evidently
designed to settle an important controversy in the churches
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of Galatia. The place where it was written, must be, I think, wholly a matter of conjecture. The subscription at the end that it was written from Rome is of no authority whatever;
and there are no internal circumstances, which, so far as I can see, throw any light on the subject.
Section 4. The Design of the Epistle
It is easy to discern from the Epistle itself that the following circumstances existed in the churches of Galatia, and that it was written with reference to them.
(1) That they had been at first devotedly attached to the apostle Paul, and had received his commands and
instructions with implicit confidence when he was among them; Gal_4:14-15; compare Gal_1:6.
(2) That they had been perverted from the doctrine which he
taught them soon after he had left them; Gal_1:6.
(3) That this had been done by persons who were of Jewish
origin, and who insisted on the observance of the rites of the Jewish religion.
(4) That they claimed to have come directly from Jerusalem,
and to have derived their views of religion and their authority from the apostles there.
(5) That they taught that the apostle Paul was inferior to the apostles there; that he had been called more recently into the apostolic office; that the apostles at Jerusalem must be regarded as the source of authority in the Christian church;
and that, therefore, the teaching of Paul should yield to that which was derived directly from Jerusalem.
(6) That the laws of Moses were binding, and were necessary
in order to justification. That the rite of circumcision 204
especially was of binding obligation; and it is probable Gal_6:12, that they had prevailed on many of the Galatians
to be circumcised, and certain that they had induced them to
observe the Jewish festivals; Gal_4:10.
(7) It would seem, also, that they urged that Paul himself had changed his views since he had been among the Galatians,
and now maintained the necessity of circumcision;
Gal_5:11. Perhaps they alleged this, from the undoubted fact
that Paul, when at Jerusalem Act_21:26, had complied with
some of the customs of the Jewish ritual.
(8) That they urged that all the promises of God were made
to Abraham, and that whoever would partake of those
promises, must be circumcised as Abraham was. This Paul
answers, Gal_3:7; Gal_4:7.
(9) That in consequence of the promulgation of these views,
great dissensions had arisen in the church, and strifes of an unhappy nature existed, greatly contrary to the spirit which
should be manifested by those who bore the Christian name.
From this description of the state of things in the churches of Galatia, the design of the Epistle is apparent, and the scope of the argument will be easily seen. Of this state of things the apostle had been undoubtedly apprised, but whether by
letters, or by messengers from the churches there, is not declared. It is not improbable, that some of his friends in the churches there had informed him of it, and he immediately
set about a remedy to the evils existing there.
I. The first object, therefore, was to show that he had received his commission as an apostle, directly from God.
He had not received it at all from man; he had not even been
instructed by the other apostles; he had not acknowledged their superiority; he had not even consulted them. He did not 205
acknowledge, therefore, that the apostles at Jerusalem
possessed any superior rank or authority. His commission,
though he had not seen the Lord Jesus before he was crucified, he had, nevertheless, derived immediately from him. The doctrine, therefore, which he had taught them, that
the Mosaic laws were not binding, and that there was no necessity of being circumcised, was a doctrine which had been derived directly from God. In proof of this, he goes into an extended statement Gal. 1, of the manner in which he had
been called, and of the fact; that he had not consulted with
the apostles at Jerusalem, or confessed his inferiority to them; of the fact that when they had become acquainted with
the manner in which he preached, they approved his course
Gal_1:24; Gal_2:1-10; and of the fact that on one occasion,
he had actually been constrained to differ from Peter, the oldest of the apostles, on a point in which he was manifestly wrong, and on one of the very points then under
consideration.
II. The second great object, therefore, was to show the real
nature and design of the Law of Moses, and to prove that the
peculiar rites of the Mosaic ritual, and especially the rite of circumcision, were not necessary to justification and
salvation; and that they who observed that rite, did in fact renounce the Scripture method of justification; make the sacrifice of Christ of no value, and make slaves of
themselves. This leads him into a consideration of the true
nature of the doctrine of justification, and of the way of salvation by a Redeemer.
This point he shows in the following way:
(1) By showing that those who lived before Christ, and especially Abraham, were in fact justified, not by obedience
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to the ritual law of Moses, but by faith in the promises of God; Gal. 3:1-18.
(2) By showing that the design of the Mosaic ritual was only
temporary, and that it was intended to lead to Christ; Gal_3:19-29; Gal_4:1-8.
(3) In view of this, he reproves the Galatians for having so
readily fallen into the observance of these customs; Gal_4:9-
21.
(4) This view of the design of the Mosaic Law, and of its tendency, he illustrates by an allegory drawn from the case
of Hagar; Gal_4:21-31.
This whole discourse is succeeded by an affectionate
exhortation to the Galatians, to avoid the evils which had been engendered; reproving them for the strifes existing in
consequence of the attempt to introduce the Mosaic rites, and earnestly entreating them to stand firm in the liberty which
Christ had vouchsafed to them from the servitude of the Mosaic institutions, Gal. 5; 6.
The design of the whole Epistle, therefore, is to state and defend the true doctrine of justification, and to show that it did not depend on the observance of the laws of Moses. In
the general purpose, therefore, it accords with the design of the Epistle to the Romans. In one respect, however, it differs from the design of that Epistle. That was written, to show that man could not be justified by any works of the Law, or
by conformity to any law, moral or ceremonial; the object of
this is, to show that justification cannot be obtained by conformity to the ritual or ceremonial law; or that the observance of the ceremonial law is not necessary to
salvation. In this respect, therefore, this Epistle is of less general interest than that to the Romans. It is also, in some 207
respects, more difficult. The argument, if I may so express
myself, is more Jewish. It is more in the Jewish manner; is
designed to meet a Jew in his own way, and is, therefore, somewhat more difficult for all to follow. Still it contains great and vital statements on the doctrines of salvation, and, as such, demands the profound and careful attention of all
who desire to be saved, and who would know the way of acceptance with God.2
Conclusion
In our efforts to “catch up” to our original narrative, there are some other letters that must be considered. The first one is the first letter to the church at Corinth. In the next part, we will see that the Letter of 1 Corinthians was probably written from Ephesus. This would be the fifth epistle that Paul would write.
1 e-Sword, Version 13.0.0, Copyright 2000-2021 Rick Meyers, Albert Barnes Commentary.
2 IBID
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Chapter Twenty-Seven
The Chief - Paul Writes the First Letter to the Corinthians 1 Corinthians 1:1-3 KJV 1 Paul, called to be an apostle of Jesus Christ
through the will of God, and Sosthenes our brother, 2 Unto the church of
God which is at Corinth, to them that are sanctified in Christ Jesus, called
to be saints, with all that in every place call upon the name of Jesus Christ
our Lord, both theirs and ours: 3 Grace be unto you, and peace, from God
our Father, and from the Lord Jesus Christ.
Introduction
In the previous part, we found that Paul and his companions were still at Corinth. They departed Corinth and went to Ephesus. Paul stayed at Ephesus for a long time. It apparently was at Ephesus that Paul received some disturbing news concerning the church in Corinth. Thus, he was led by the Holy Spirit to write a letter to them. This would be his fourth letter to churches that he had previously started earlier.
Again, I am drawn to Albert Barnes’ overview of the first epistle to the Church at Corinth. I will not, in this instance, use the first two sections of his commentary but will go straight to the third section to begin our look at 1 Corinthians.
An Overview of the Book of First Corinthians
Section 3. The Time and Place of Writing the First Epistle to the Corinthians
It has been uniformly supposed that this Epistle was written
at Ephesus. The circumstances which are mentioned
incidentally in the Epistle itself, place this beyond a doubt.
The Epistle purports to have been written, not like that to the Romans, without having been at the place to which it was
written, but after Paul had been at Corinth. “I, brethren, when I came unto you, came not with excellency of speech,” etc.
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1Co_2:1. It also purports to have been written when he was
about to make another visit to that church; 1Co_4:19, “But I
will come to you shortly, if the Lord will.” 1Co_16:5,” now
I will come to you when I pass through Macedonia, for I do
pass through Macedonia.” Now the history in the Acts of the
Apostles informs us, that Paul did in fact visit Achaia and doubtless Corinth twice; see Act_18:1, etc.; Act_20:1-3. The
same history also informs us that it was from Ephesus that
Paul went into Greece; and as the Epistle purports to have
been written a short time before that journey, it follows, to be consistent with the history, that the Epistle must have been written while he was at Ephesus. The narrative in the
Acts also informs us, that Paul had passed two years in Ephesus before he set out on his second journey into Greece.
With this supposition, all the circumstances relating to the place where the apostle then was which are mentioned in this
Epistle agree. “If after the manner of men, I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not?” 1Co_15:32. It is true, as Dr. Paley remarks (Horae Paulinae) that the apostle might say this wherever he was;
but it was much more natural, and much more to the purpose
to say it, if he was at Ephesus at the time, and in the midst of those conflicts to which the expression relates. “The
churches of Asia salute you,” 1Co_16:19. It is evident from
this, that Paul was near those churches, and that he had contact with them. But Asia, throughout the Acts of the Apostles, and in the Epistles of Paul, does not mean commonly the whole of Asia, nor the whole of Asia Minor,
but a district in the interior of Asia Minor, of which Ephesus was the capital; see the note at Act_2:9; note at Act_6:9; note at Act_16:6; note at Act_20:16.
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“Aquila and Priscilla salute you,” 1Co_16:19. Aquila and Priscilla were at Ephesus during the time in which I shall endeavor to show this Epistle was written, Act_18:26. It is
evident, if this were so, that the Epistle was written at Ephesus. “But I will tarry at Ephesus until Pentecost,”
1Co_16:8. This is almost an express declaration that he was
at Ephesus when the Epistle was written. “A great and effectual door is opened to me, and there are many
adversaries,” 1Co_16:9. How well this agrees with the
history, may be seen by comparing it with the account in Acts , when Paul was at Ephesus. Act_19:20. “So mightily
grew the word of God and prevailed.” That there were
“many adversaries,” may be seen from the account of the same period in Act_19:9, “But when divers were hardened,
and believed not, but spake evil of that way before the multitude, he departed from them and separated the
disciples,” Compare Acts 19:23-41.
From these circumstances, it is put beyond controversy, that
the Epistle was written from Ephesus. These circumstantial,
and undesigned coincidences, between a letter written by Paul and an independent history by Luke, is one of those strong evidences so common in genuine writings, which go
to show that neither is a forgery. An impostor in forging a
history like that of the Acts , and then writing an epistle, would not have thought of these coincidences, or introduced
them in the manner in which they occur here. It is perfectly
manifest that the notes of the time, and place, and
circumstances in the history, and in the Epistle, were not introduced to correspond with each other, but have every appearance of genuineness and truth. See Paley’s Horae Paulinae, on this Epistle.
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The circumstances which have been referred to in regard to
the place where this Epistle was written, serve also to fix the date of its composition. It is evident, from 1Co_16:8, that Paul purposed to tarry at Ephesus until Pentecost. But this must have been written and sent away before the riot which
was raised by Demetrius Acts 19:23-41, for immediately after that Paul left Ephesus and went to Macedonia,
Act_20:1-2. The reason why Paul purposed to remain in Ephesus until Pentecost, was, the success which he had met
with in preaching the gospel, 1Co_16:9. But after the riot excited by Demetrius, this hope was in a measure defeated,
and he soon left the city. These circumstances serve to fix the time when this Epistle was written to the interval which
elapsed between what is recorded in Act_19:22-23. This occurred about 56 or 57 a.d. Pearson and Mill place the date
in the year 57 a.d.; Lardner, in the spring of the year 56 ad.
It has never been doubted that Paul was the author of this Epistle. It bears his name; has internal evidence of having been written by him, and is ascribed to him by the unanimous
voice of antiquity. It has been made a question, however, whether this was the first letter which Paul wrote to them: or whether he had previously written an epistle to them which
is now lost. This inquiry has been caused by what Paul says
in 1Co_5:9, “I wrote unto you in an epistle,” etc. Whether he there refers to another epistle, which he wrote to them before this, and which they had disregarded; or whether to the previous chapters of this Epistle; or whether to a letter to some other church which they had been expected to read, has
been made a question. This question will be considered in
the note on that verse.
Section 4. The Occasion on which this Epistle Was Written
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It is evident that this Epistle was written in reply to one which had been addressed by the church at Corinth to Paul;
1Co_7:1, “Now concerning the things whereof ye wrote unto
me,” etc. That letter had been sent to Paul while at Ephesus, by the hands of Stephanas, and Fortunatus, and Achaicus, who had come to consult with him respecting the state of the
church at Corinth, 1Co_16:17-18. In addition to this, Paul had heard various reports of certain disorders which had been introduced into the church at Corinth, and which required his attention and correction. Those disorders, it seems, as was natural, had not been mentioned in the letter
which they sent to him, but he had heard of them incidentally by some members of the family of Chloe, 1Co_1:11. They
pertained to the following subjects:
(1) The divisions which had arisen in the church by the popularity of a teacher who had excited great disturbance, 1Co_1:12-13. Probably this teacher was a Jew by birth, and
not improbably of the sect of the Sadducees 2Co_11:22, and
his teaching might have been the occasion why in the Epistle
Paul entered so largely into the proof of the doctrine of the resurrection from the dead, 1 Cor. 15.
(2) The Corinthians, like all other Greeks, were greatly in danger of being deluded, and carried away by a subtile philosophy, and by a dazzling eloquence, and it is not improbable that the false teacher there had taken advantage
of this, and made it the occasion of exciting parties, and of creating a prejudice against Paul, and of undervaluing his authority because he had made no pretensions to these endowments. It was of importance, therefore, for Paul to show the true nature and value of their philosophy, and the
spirit which should prevail in receiving the gospel,
1Co_1:18-31; 1 Cor. 2; 1 Cor. 3.
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(3) Paul’s authority had been called in question as an apostle and not improbably by the false teacher, or teachers, that had caused the parties which had been originated there. It became necessary, therefore, for him to vindicate his
authority, and show by what right he had acted in organizing
the church, and in the directions which he had given for its
discipline and purity. 1 Cor. 4; 9.
(4) A case of incest had occurred in the church which had
not been made the subject of discipline, 1Co_5:1-13. This case was a flagrant violation of the gospel; and yet it is not improbable that it had been palliated, or vindicated by the false teachers; and it is certain that it excited no shame in the church itself. Such cases were not regarded by the dissolute
Corinthians as criminal. In a city dedicated to Venus the crimes of licentiousness had been openly indulged, and this
was one of the sins to which they were particularly exposed.
It became necessary, therefore, for Paul to exert his apostolic authority, and to remove the offender in this case from the
communion of the church, and to make him an example of
the severity of Christian discipline.
(5) The Corinthians had evinced a litigious spirit, a fondness for going to law, and for bringing their causes before heathen tribunals, to the great scandal of religion, instead of endeavoring to settle their difficulties among themselves. Of this the apostle had been informed, and this called also for
his authoritative interposition, 1Co_6:1-8.
(6) Erroneous views and practices had arisen, perhaps, under
the influence of the false teachers, on the subject of temperance, chastity, etc. To the vices of intemperance, licentiousness, and gluttony, the Corinthian Christians from
their former habits, and from the customs of their
countrymen, were particularly exposed. Those vices had
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been judged harmless, and had been freely indulged in, and
it is not improbable that the views of the apostle had been
ridiculed as unnecessarily stern, and severe, and rigid. It became necessary, therefore, to correct their views, and to state the true nature of the Christian requirements, 1Co_6:8-20.
(7) The apostle having thus discussed those things of which
he had incidentally heard, proceeds to notice particularly the things respecting which they had consulted him by letter.
Those were.
(a) Marriage, and the duties in regard to it in their circumstances, 1 Cor. 7.
(b) The eating of things offered to idols, 1Co_8:1-13. In order to enforce his views of what he had said on the duty of abstaining from the use of certain food, if it was the occasion of giving offence, he shows them 1 Cor. 9 that it was the great principle on which he had acted in his ministry; that he was not imposing on them any thing which he did not observe himself; that though he had full authority as an apostle to insist on a support in preaching, yet for the sake of peace, and the prosperity of the church, he had voluntarily
relinquished his right, and endeavored by all means to save
some 1 Cor. 9. By this example, he seeks to persuade them
to a course of life as far as possible from a life of gluttony, and fornication, and self-indulgence, and to assure them that although they had been highly favored, as the Jews had been
also, yet like them, they might also fall, 1Co_10:1-12.
These principles he illustrates by a reference to their joining in feasts, and celebrations with idols, and the dangers to which they would subject themselves by so doing; and
concludes that it would be proper in those circumstances 215
wholly to abstain from partaking of the meat offered in sacrifice to idols if it were known to be such. This was to be done on the principle that no offence was to be given. And
thus the second question referred to him was disposed of, 1Co. 10:13-33. In connection with this, and as an illustration of the principle on which he acted, and on which he wishes
them to act, that of promoting mutual edification, and avoiding offence he refers 1 Cor. 11 to two other subjects,
the one, the proper relation of the woman to the man, and the general duty of her being in subjection to him, 1Co. 11:1-16; and the other, a far more important matter, the proper mode
of celebrating the Lord’s Supper, 1Co. 11:17-34.
He had been led to speak of this, probably, by the discussion to which he had been invited on the subject of their feasts,
and the discussion of that subject naturally led to the consideration of the much more important subject of their mode of celebrating the Lord’s supper. That had been greatly
abused to purposes of riot, and disorder, and abuse, which had grown directly out of their former views and habits in
public festivals. Those views and habits they had transferred to the celebration of the eucharist. It became necessary, therefore, for the apostle to correct those views, to state the true design of the ordinance, to show the consequences of an
improper mode of celebration, and to endeavor to reform them in their mode of observing it, 1Co. 11:17-34.
(c) Another subject which had probably been submitted to
him in the letter was, the nature of spiritual gifts; the design of the power of speaking with tongues, and the proper order
to be observed in the church on this subject. These powers
seem to have been imparted to the Corinthians in a
remarkable degree; and like most other things had been abused to the promotion of strife and ambition; to pride in
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their possession, and to irregularity and disorder in their public assemblies. This whole subject the apostle discusses
1 Cor. 12–14. He states the design of imparting this gift; the use which should be made of it in the church, the necessity
of due subordination in all the members and officers; and in
a chapter unequalled in beauty in any language, 1Co_13:1-
13 shows the inferiority of the highest of these endowments
to a kind, catholic spirit - to the prevalence of charity, and thus endeavors to allay all contentions and strifes for ascendancy, by the prevalence of the spirit of love. In connection with this 1 Cor. 14 he reproves the abuses which
had arisen on this subject, as he had done on others, and seeks to repress all disorders.
(8) A very important subject, the apostle reserved to the close of the Epistle - the resurrection of the dead 1 Cor. 15.
Why he chose to discuss it in this place, is not known. It is quite probable that be had not been consulted on this subject in the letter which had been sent to him. It is evident, however, that erroneous opinions had been entertained on the subject, and probably inculcated by the religious teachers at Corinth. The philosophic minds of the Greeks we know
were much disposed to deride this doctrine Act_17:32, and
in the Corinthian church it had been either called in question, or greatly perverted, 1Co_15:12. That the same body would
be raised up had been denied, and the doctrine that came to
be believed was, probably, simply that there would be a future state, and that the only resurrection was the
resurrection of the soul from sin, and that this was past; compare 2Ti_2:18. This subject the apostle had not before
taken up, probably because he had not been consulted on it,
and because it would find a more appropriate place after be
had reproved their disorders, and answered their questions.
After all those discussions, after examining all the opinions 217
and practices that prevailed among them, it was proper to pierce the great argument for the truth of the religion which they all professed on a permanent foundation, and to close
the Epistle by reminding them, and proving to them that the
religion which they professed, and which they had so much
abused, was from heaven. The proof of this was the
resurrection of the Saviour from the dead. It was
indispensable to hold that in its obvious sense, and holding
that, the truth of their own resurrection was demonstrated, and the error of those who denied it was apparent.
(9) Having finished this demonstration, the apostle closes the Epistle 1 Cor. 16 with some miscellaneous directions and salutations.1
1 e-Sword, Version 13.0.0, Copyright 2000-2021 Rick Meyers, Albert Barnes Commentary
1 Corinthians 16:5-24 KJV 5 Now I will come unto you, when I shall pass
through Macedonia: for I do pass through Macedonia. 6 And it may be that
I will abide, yea, and winter with you, that ye may bring me on my journey
whithersoever I go. 7 For I will not see you now by the way; but I trust to
tarry a while with you, if the Lord permit. 8 But I will tarry at Ephesus until
Pentecost. 9 For a great door and effectual is opened unto me, and there
are many adversaries. 10 Now if Timotheus come, see that he may be with
you without fear: for he worketh the work of the Lord, as I also do. 11 Let
no man therefore despise him: but conduct him forth in peace, that he may
come unto me: for I look for him with the brethren. 12 As touching our
brother Apollos, I greatly desired him to come unto you with the brethren:
but his will was not at all to come at this time; but he will come when he
shall have convenient time. 13 Watch ye, stand fast in the faith, quit you
like men, be strong. 14 Let all your things be done with charity. 15 I beseech
you, brethren, (ye know the house of Stephanas, that it is the firstfruits of
Achaia, and that they have addicted themselves to the ministry of the saints,)
16 That ye submit yourselves unto such, and to every one that helpeth with
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us, and laboureth. 17 I am glad of the coming of Stephanas and Fortunatus
and Achaicus: for that which was lacking on your part they have supplied.
18 For they have refreshed my spirit and yours: therefore acknowledge ye
them that are such. 19 The churches of Asia salute you. Aquila and Priscilla
salute you much in the Lord, with the church that is in their house. 20 All
the brethren greet you. Greet ye one another with an holy kiss. 21 The
salutation of me Paul with mine own hand. 22 If any man love not the Lord
Jesus Christ, let him be Anathema Maranatha. 23 The grace of our Lord
Jesus Christ be with you. 24 My love be with you all in Christ Jesus. Amen.
An Overview of the Book of First Corinthians Conclusion
Section 5. Divisions of the Epistle
The divisions of this Epistle, as of the other books of the Bible, into chapters and verses, is arbitrary, and often not happily made. See the introduction to the notes on the Gospels. Various divisions of the Epistle have been
proposed in order to present a proper analysis to the mind.
The division which is submitted here is one that arises from
the previous statement of the scope and design of the Epistle, and will furnish the basis of my analysis. According to this
view, the body of this Epistle may be divided into three parts, namely:
I. The discussion of irregularities and abuses prevailing in the church at Corinth, of which the apostle had incidentally
learned by report, 1 Cor. 1–6.
II. The discussion of various subjects which bad been submitted to him in a letter from the church, and of points
which grew out of those inquiries, 1 Cor. 7–14.
III. The discussion of the great doctrine of the resurrection of Christ - the foundation of the hope of man - and the demonstration arising from that, that the Christian religion is 219
true, and the hopes of Christians well founded, 1 Cor. 15.
(See the “Analysis” prefixed to the notes.)
Section 6. The Messengers by whom this Epistle Was Sent
to the Church at Corinth, and its Success
It is evident that Paul felt the deepest solicitude in regard to the state of things in the church at Corinth. Apparently, as
soon as he had heard of their irregularities and disorders through the members of the family of Chloe 1 Cor. 1; 2 he
had sent Timothy to them, if possible to repress the growing
dissensions and irregularities; 1Co_4:17. In the mean time the church at Corinth wrote to him to ascertain his views on
certain matters submitted to him 1Co_7:1, and the reception
of this letter gave him occasion to enter at length into the subject of their disorders and difficulties. Yet he wrote the letter under the deepest solicitude about the manner of its reception, and its effect on the church,
2Co_2:4, “For out of much affliction and anguish of heart I
wrote unto you with many tears,” etc. Paul had another object in view which was dear to his heart, and which he was
laboring with all diligence to promote, which was the collection which he proposed to take up for the poor and afflicted saints at Jerusalem; see the notes, Rom_15:25-26.
This object he wished to press at this time on the church at
Corinth; 1Co_16:1-4. In order, therefore, to ensure the success of his letter, and to facilitate the collection, he sent Titus with the letter to the church at Corinth, with instructions to have the collection ready, 2Co_7:7-8,
2Co_7:13, 2Co_7:15. This collection, Titus was requested to
finish; 2Co_8:6. With Titus, Paul sent another brother, perhaps a member of the church at Ephesus 2Co_12:8, a man
whose praise, Paul says, was in all the churches, and who 220
had been already designated by the churches to bear the contribution to Jerusalem, 2Co_8:18-19. By turning to
Act_21:29, we find it incidentally mentioned that
“Trophimus an Ephesian” was with Paul in Jerusalem, and
undoubtedly this was the person here designated. This is one
of the undesigned coincidences between Paul’s Epistle and
the Acts of the Apostles, of which Dr. Paley has made so much use in his Horae Paulinae in proving the genuineness
of these writings. Paul did not deem it necessary or prudent
for him to go himself to Corinth, but chose to remain in Ephesus. The letter to Paul 1Co_7:1 had been brought to him
by Stephanas, Fortunatus, and Achaicus 1Co_16:17, and it
is probable that they accompanied Titus and the other brother with him who bare Paul’s reply to their inquiries.
The success of this letter was all that Paul could desire. It had the effect to repress their growing strifes, to restrain their disorders, to produce true repentance, and to remove the person who had been guilty of incest in the church. The whole church was deeply affected with his reproofs, and engaged in hearty zeal in the work of reform, 2Co_7:9-11.
The authority of the apostle was recognized, and his Epistle
read with fear and trembling, 2Co_7:15. The act of discipline which he had required on the incestuous person was inflicted
by the whole church, 2Co_2:6. The collection which he had
desired 1Co_16:1-4, and in regard to which he had boasted
of their liberality to others, and expressed the utmost confidence that it would be liberal 2Co_9:2-3, was taken up
agreeably to his wishes, and their disposition on the subject was such as to furnish the highest satisfaction to his mind,
2Co_7:13-14. Of the success of his letter, however, and of
their disposition to take up the collection, Paul was not apprised until he had gone into Macedonia, where Titus came to him, and gave him information of the happy state of
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things in the church at Corinth, 2Co_7:4-7, 2Co_7:13. Never
was a letter more effectual than this was, and never was authority in discipline exercised in a more happy and successful way.
General Character and Structure of the Epistle.
The general style and character of this Epistle is the same as in the other writings of Paul. See the introduction to the Epistle to the Romans. It evinces the same strong and manly
style of argument and language, the same structure of sentences, the same rapidity of conception, the same
overpowering force of language and thought, and the same
characteristics of temper and spirit in the author. The main
difference between the style and manner of this Epistle, and
the other epistles of Paul, arises from the scope and design
of the argument. In the Epistle to the Romans, his object led him to pursue a close and connected train of argumentation.
In this, a large portion of the Epistle is occupied with reproof, and it gives occasion for calling into view at once
the authority of an apostle, and the spirit and manner in which reproof is to be administered. The reader of this Epistle cannot but be struck with the fact, that it was no part of Paul’s character to show indulgence to sin; that he had no design to flatter; that he neither “cloaked nor concealed transgression;” that in the most open, firm, and manly manner possible, it was his purpose to rebuke them for their
disorders, and to repress their growing irregularities. At the same time, however, there is full opportunity for the display of tenderness, kindness, love, charity and for Christian instruction - an opportunity for pouring forth the deepest feelings of the human heart - an opportunity which Paul never allowed to escape unimproved. Amidst all the severity
of reproof, there is the love of friendship: amidst the rebukes 222
of an apostle, the entreaties and tears of a father. And we here contemplate Paul, not merely as the profound reasoner,
not simply as a man of high intellectual endowments, but as
evincing the feelings of the man, and the sympathies of the
Christian.
Perhaps there is less difficulty in understanding this Epistle than the Epistle to the Romans. A few passages indeed have
perplexed all commentators, and are to this day not
understood. See 1Co_5:9; 1Co_11:10; 1Co_15:29. But the
general meaning of the Epistle has been much less the subject of difference of interpretation. The reasons have probably been the following.
(1) The subjects here are more numerous, and the
discussions more brief. There is, therefore, less difficulty in following the author than where the discussion is protracted, and the manner of his reasoning more complicated.
(2) The subjects themselves are far less abstruse and profound than those introduced into the Epistle to the Romans. There is, therefore, less liability to misconception.
(3) The Epistle has never been made the subject of
theological warfare. No system of theology has been built on
it, and no attempt made to press it into the service of abstract dogmas. It is mostly of a practical character, and there has
been, therefore, less room for contention in regard to its meaning.
(4) No false and unfounded theories of philosophy have been
attached to this Epistle, as have been to the Epistle to the Romans. Its simple sense, therefore, has been more obvious,
and no small part of the difficulties in the interpretation of that Epistle are wanting in this.
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(5) The apostle’s design has somewhat varied his style.
There are fewer complicated sentences, and fewer
parentheses, less that is abrupt and broken, and elliptical, less that is rapid, mighty, and overpowering in argument. We see
the point of a reproof at once, but we are often greatly embarrassed in a complicated argument. 1 Cor. 15, however,
for closeness and strength of argumentation, for beauty of diction, for tenderness of pathos, and for commanding and
overpowering eloquence, is probably unsurpassed by any
other part of the writings of Paul, and unequalled by any other composition.
(6) It may be added, that there is less in this Epistle that opposes the native feelings of the human heart, and that humbles the pride of the human intellect, than in the Epistle to the Romans. One great difficulty in interpreting that Epistle has been that the doctrines relate to those high subjects that rebuke the pride of man, demand prostration before his Sovereign, require the submission of the
understanding and the heart to God’s high claims, and throw
down every form of self-righteousness. While substantially
the same features will be found in all the writings of Paul,
yet his purpose in this Epistle led him less to dwell on those topics than in the Epistle to the Romans. The result is, that the heart more readily acquiesces in these doctrines and reproofs, and the general strain of this Epistle; and as the heart of man has usually more agency in the interpretation of the Bible than the understanding, the obstacles in the way of a correct exposition of this Epistle are proportionably fewer than in the Epistle to the Romans.
The same spirit, however, which is requisite in
understanding the Epistle to the Romans, is demanded here.
In all Paul’s epistles, as in all the Bible, a spirit of candor, 224
humility, prayer, and industry is required. The knowledge of
God’s truth is to be acquired only by toil, and candid investigation. The mind that is filled with prejudice is rarely enlightened. The proud, unhumbled spirit seldom receives benefit from reading the Bible, or any other book. He acquires the most complete, and the most profound
knowledge of the doctrines of Paul, and of the Book of God
in general, who comes to the work of interpretation with the
most humble heart; and the deepest sense of his dependence
on the aid of that Spirit by whom originally the Bible was
inspired. For “the meek will he guide in judgment, and the
meek will he teach his way,” Psa_25:9.1
Chapter sixteen, the final chapter of this first letter, is Paul’s greetings and final instructions to the disciples at Corinth.
The doctrinal part of this Epistle was closed at the end of 1
Cor. 15; see the introduction. Before closing the Epistle, Paul adverts to some subjects of a miscellaneous nature, and particularly to the subject of a collection for the poor and persecuted Christians in Judea, on which his heart was much
set, and to which he several times refers in his epistles; see the note on 1Co_16:1. This subject he had suggested to them
when he was with them, and they had expressed, some time
before, the utmost readiness to make the collection, and Paul had commended their readiness when he was urging the
same subject in Macedonia; see 2Co_9:1-15. It is evident, however, that for some cause, perhaps owing to the divisions
and contentions in the church, this collection had not yet been made. Paul, therefore, calls their attention to it, and urges them to make it, and to forward it either by him alone, or with others, whom they might designate, to Judea;
1Co_16:1-4.
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In connection with this, he expresses his intention of coming to Corinth, and perhaps of passing the winter with them. He
was then in Ephesus. He was expecting to go to Macedonia,
probably on the business of the collection. He purposed not
to visit them on his way to Macedonia, but on his return. He
had formerly intended to pass through Corinth on his way to
Macedonia, and had perhaps given them such an intention of
his purpose; 2Co_1:16-17. But from some cause (see the notes on 2Co_1:15-23), he tells the Corinthians that he had
abandoned the purpose of seeing them on the way to
Macedonia, though he still intended to go to Macedonia, and
would see them on his return; 1Co_16:5-7. At that time there
was a state of things in Ephesus which required his presence.
His labors were greatly blessed; and, as a consequence which
often attends the successful preaching of the gospel, there was much opposition.
He had resolved, therefore, to remain in Ephesus until Pentecost; 1Co_16:8-9. In the meantime, to show them his
deep interest in them, he informed them that Timothy was
coming among them, for whom he asked a kind and cordial
reception, and assured them that he had endeavored to persuade Apollos to visit them, but was not able; 1Co_16:10-12. Paul then urges them to watch, and be firm, and live in
love 1Co_16:13-14; and then besought them to show
particular attention to the family of Stephanas, the first-fruits of Achaia 1Co_16:15-16; and expresses his gratitude that Stephanas, and Fortunatus, and Achaicus had come to him
at Ephesus; 1Co_16:17-18. They were probably the persons
by whom the Corinthians had sent their letter 1Co_8:1, and
by whom Paul sent this Epistle. He then closes the whole epistle with Christian salutations; with an expression of regard in his own handwriting; with a solemn charge to love
the Lord Jesus Christ, as the great thing to be done, and with 226
the assurance that, if not done, it would expose the soul to a dreadful curse when the Lord should come; with an
invocation of the grace of the Lord Jesus to be with them;
and with a tender expression of his own love to them all; 1Co_16:19-24.2
Conclusion
Paul would eventually leave Ephesus after all the events that had taken place. He would travel on and eventually come to Macedonia, without an extended stop at Troas, as he had planned. In the next part, we will look at the writing of the second letter to the Corinthians. It will be the fifth letter that he will write.
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