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ply with the Jewish institution, was by withdrawing himself from their society. By which he may be understood to have made this declaration : “We do not deny your right to be considered as Christians; we do not deny your title in the promises of the gospel, even without compliance with our law: but if you would have us Jews live with you as we do with one another, that is, if you would in all respects be treated by us as Jews, you must live as such yourselves.” This, I think, was the compulsion which St. Peter's conduct imposed upon the Gentiles, and for which St. Paul reproved him.
As to the part which the historian ascribes to St. Peter in the debate at Jerusalem, beside that it was a different question which was there agitated from that which produced the dispute at Antioch, there is nothing to hinder us from supposing that the dispute at Antioch was prior to the consultation at Jerusalem; or that Peter, in consequence of this rebuke, might have afterwards maintained firmer sentiments,
THE EPISTLE TO THE EPHESIANS,
No. I. This Epistle and the Epistle to the Colossians appear to have been transmitted to their respective churches by the same messenger: “But that
know my affairs and how I do, Tychicus, a beloved brother and faithful minister in the Lord, shall make known to
you all things; whom I have sent unto for the same purpose, that ye might know our affairs, and
that he might comfort your hearts.” Ephes. chap. vi. 21, 22. This text, if it do not expressly declare, clearly I think intimates, that the letter was sent by Tychicus. The words made use of in the Epistle to the Colossians are very similar to these, and afford the same implication, that Tychicus, in conjunction with Onesimus, was the bearer of the letter to that church : “ All my state shall Tychicus declare unto you, who is a beloved brother, and a faithful minister, and fellow servant in the Lord; whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts; with Onesimus, a faithful and beloved brother, who is one of you. They shall make known unto you all things which are done here.” Colos. chap. iv. 7-9. Both epistles represent the writer as under imprisonment for the gospel; and both treat of the same general subject. The Epistle therefore to the Ephesians and the Epistle to the Colossians import to be two letters written by the same person, at or nearly at the same time, and
upon the same subject, and to have been sent by the same messenger. Now, every thing in the sentiments, order, and diction of the two writings, corresponds with what might be expected from this circumstance of identity or cognation in their original. The leading doctrine of both epistles is the union of Jews and Gentiles under the Christian dispensation; and that doctrine in both is established by the same arguments, or, more properly speaking, illustrated by the same similitudes? : “one head,” “one body,” “one
· St. Paul, I am apt to believe, has been sometimes accused of inconclusive reasoning, by our mistaking that for reasoning which was only intended for illustration. He is not to be read
new man,” “one temple,” are in both epistles the figures under which the society of believers in Christ, and their common relation to him as such, is represented. The ancient and, as had been thought, the indelible distinction between Jew and Gentile, in both epistles, is declared to be “now abolished by his cross.” Beside this consent in the general tenor of the two epistles, and in the run also and warmth of thought with which they are composed, we may naturally expect, in letters produced under the circumstances in which these appear to have been written, a closer resemblance of style and diction than between other letters of the same person but of distant dates, or between letters adapted to different occasions. In particular we may look for many of the same expressions, and sometimes for whole sentences being alike; since such expressions and sentences would be repeated in the second letter (whichever that was) as yet fresh in the author's mind from the writing of the
as a man whose own persuasion of the truth of what he taught always or solely depended upon the views under which he represents it in his writings. Taking for granted the certainty of his doctrine, as resting upon the revelation that had been imparted to him, he exhibits it frequently to the conception of his readers under images and allegories, in which, if an analogy may be perceived, or even sometimes a poetic resemblance be found, it is all perhaps that is required.
Ephes. i. 22.) Colos. i. 18.
iii. 10, 11. Ephes. ii. 14, 15.)
Colos. ii. 14.
first. This repetition occurs in the following examples ::
Ephes. ch. i. 7. “In whom we have redemption through his blood, the forgiveness of sins *.”
Colos. ch. i. 14. “In whom we have redemption through his blood, the forgiveness of sins5."
Besides the sameness of the words, it is farther remarkable that the sentence is, in both places, preceded by the same introductory idea. In the Epistle to the Ephesians it is the “ beloved” (nyannuevo); in that to the Colossians it is “his dear Son” (uis ons ayarns avts), “ in whom we have redemption.” The sentence appears to have been suggested to the mind of the writer by the idea which had accompanied it before.
Ephes. ch. i. 10. “ All things both which are in heaven and which are in earth, even in himo.”
Colos. ch. i. 20. “All things by him, whether they be things in earth, or things in heaven?”
This quotation is the more observable, because the
3 When verbal comparisons are relied upon, it becomes neces
be sary to state the original; but that the English reader interrupted as little as may be, I shall in general do this in the notes.
4 Ephes. chap. i. 7. Ev q exquev TNV amolutpwoiv dia αιματος αυτο, την αφεσιν των παραπτωματων.
s Colos. ch. i. 14. Εν ο εχομεν την απολυτρωσιν δια τα dituaroc aute, tnv apkou twy du aprioy. However, it must be observed, that in this latter text many copies have not ora 78 αιματος αυτο. .
Ephes. ch. i. 10. Ta të ev®TOLspavois kai Ta eti tns yns,
? Colos. ch. i. 20. Ai avt8, ELTE TA ETi Tng ynS, ELTE TA EV TOLS ερανοίς.
connecting of things in earth with things in heaven is a very singular sentiment, and found no where else but in these two epistles. The words also are introduced and followed by a train of thought nearly alike. They are introduced by describing the union which Christ had effected, and they are followed by telling the Gentile churches that they were incorporated into it.
Ephes. ch. iii. 2. “ The dispensation of the grace of God, which is given me to you wardo.”
Colos. ch. i. 25. “The dispensation of God, which is given to me for youo.”
Of these sentences it may likewise be observed that the accompanying ideas are similar. In both places they are immediately preceded by the mention of his present sufferings; in both places they are immediately followed by the mention of the mystery which was the great subject of his preaching.
Ephes. ch. v. 19. “In psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord 10."
Colos. ch. iii. 16. “In psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord 11." Ephes. ch. vi. 22.
- Whom I have sent unto you
Ephes. ch. ii. 2. Την οικονομιαν της χαριτος του Θεού της δοθεισης μοι εις υμας. .
· Colos. ch. i. 25. Tny Olkovouiav tov Osov, mnv do Oslo av pot εις υμας. .
Ephes, ch. ν. 19. Ψαλμοις και ύμνοις, και ωδαις πνευματικαις, αδοντες και ψαλλοντες εν τη καρδια υμων τω Κυριά.
11 Colos. ch. iii. 16. Yaluous kai vuvois kai pòais avezuaτικαις, εν χαριτι αδοντες εν τη καρδια υμων τω Κυριά. .