What are the Pauline epistles?

The Epistles of Paul, of which there are fourteen, form a distinct group by themselves, and which we might denominate "The Faith" — the first in moral order being "the Romans," while the last in chronological and moral sequence is "2 Timothy." The first written of these fourteen Epistles is that addressed to the Thessalonians. The authorship of the Epistle to the Hebrews has been long a disputed point. It has been variously ascribed to Peter, Apollos, and Paul. From internal evidence we gather that the great Gentile apostle was the writer (Heb. 13:23); while from 2 Peter 3:15, we are certain that Paul was the author. Further, from the circumstance that the writer develops the glory of Him who is "the Apostle and High Priest" of the Christian confession, he was led of the Spirit to withhold the mention of his own name. The Hebrews was placed last of the fourteen Pauline Epistles, as the collector of the sacred books or editor of the New Testament had, it is supposed, doubts as to its authorship. Its inspiration, however, is irrespective altogether of the special penman employed. The first word in each of these inspired Epistles is "Paul," save in the fourteenth.

That missionary journey so fruitful in blessing has an additional interest for us. It occasioned the first addition to the written revelation of God which bears the name of the Apostle Paul. He had evangelised, as we have seen at Thessalonica, and his heart, we learned from himself, was much bound up with the converts there. And when hindered from revisiting them as he had wished, and that more than once (1 Thess 2:17,18), for Satan, in some way not explained, prevented it, he had sent Timothy to see after their welfare, whilst he himself remained alone at Athens. Hearing from Timothy on his return of their steadfastness in the faith, despite all their persecution, he dictated his first letter to them, which was shortly followed by the second. From this time the Apostle contributed, under the guidance of the Spirit, to enlarge the collection of New Testament writings, then in its infancy, with Epistles bearing his name, addressed to local Churches, as those to the Thessalonians, or to several assemblies in a region, as that to the Galatians, as well as some addressed to individuals. Thirteen Epistles in all are generally ascribed to him, of which twelve bear his name. To this subject we shall refer again, only remarking here that Paul dictated rather than wrote the most of them. Writing with him, for some cause, whether from impaired eyesight or what, was a difficult matter (Gal.6:11, Revised Version). Employing an amanuensis, he, however, authenticated each one, to prevent any mistake as to those which were his, by a salutation, - written, we suppose, always by himself. "The salutation of me Paul, with mine own hand, which is the token in every epistle: so I write. The grace of our Lord Jesus Christ be with you all" (2 Thess.3:17,18). Now this, whether in the shortest form, as in Heb.13:25, or in the longest (2 Cor.13:14) is found at the close of all Pauline Epistles, but in none other. And not till Paul had passed away for some years did any other New Testament writer adopt anything like it. Then John, in closing the Revelation (22:21), used very similar language.

The chronological order of the epistles appears to be as follows, 1 and 2 Thessalonians, 1 and 2 Corinthians, Galatians, Romans, Philemon, Colossians, Ephesians, Philippians, 1 Timothy, Titus, 2 Timothy. To this we add the epistle to the Hebrews, as we believe Paul was the writer. The exact order of the epistles is a matter of conjecture. We are on firm ground with some. There are the prison epistles, as they are commonly called, written while Paul was in prison at Rome, doubtless when chained to a soldier. What must the soldier have felt as he witnessed the labours of his prisoner in such circumstances? The prison epistles are Colossians, Ephesians, Philippians, Second Timothy and possibly the Epistle to the Hebrews. The date of that to Titus depends on a much disputed point as to whether Paul was not set at liberty for a time and paid visits to certain places, returning for a second time of imprisonment. However, this is not a matter of great moment. The epistle is what matters.

But its doctrinal relation to Paul has never been doubted; and it finds its place among his epistles in such a way as would leave a serious gap in them if it were taken away. Paul's epistles in fact, though fourteen in number, form (according to their subjects) a double Pentateuch: a first series which develop, characteristically, Christian position before God, and its consequences, viz.: Romans. Galatians. Ephesians. Colossians (with Philemon, as a supplement). Philippians.

Thus it is Romans, and the three written in captivity in Rome, which are not to churches. It is another character of ministry. If this thought be just, we get two very distinct sets of epistles of Paul, his church ones, and his general or treatise ones, the personal ones being apart from both.

Now if the numerical system has any value, the Pauline epistles, and not the catholic, have rightful claim to be the third division of the New Testament. The catholic epistles all have for their subject, in some sense, the path through the world. They stand, in this way, as a fourth division, plainly. While Paul it is who establishes the soul before God, opening the holiest and bringing us in there, as he says himself, "warning every man, and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus." Another has pointed out that the very doctrine of justification by faith itself is only explicitly announced by Paul. On the other hand, the walk through the world is not really the subject of one of his epistles.

A large part of the New Testament is occupied by the Epistles of the Apostle Paul. As Peter the Apostle writes, some of these are hard to be understood (2 Peter 3:16). But these epistles are indispensable for every Christian wanting to get a profound knowledge of the Christian truth.

The two Epistles to Timothy and the one to Titus are generally called the pastoral Epistles, because they were addressed to these servants of the Lord who had been put in charge of important churches. Timothy ministered in Ephesus (1 Tim. 1:3) and Titus in Crete (Titus 1:5). There never was a doubt expressed in the early Church that these epistles were written by the Apostle Paul. Quotations from them are found in the writings of Clement of Rome (96 A.D.); Polycarp of Smyrna (110 A.D.); Ignatius of Antioch (110 A.D.); Irenaeus (175 A.D.); Theophilus of Antioch (168 A.D.); Justin Martyr and others. The Syriac version, known by the name Peshito, made about 135 A.D., contains these Epistles, as well as other ancient versions. The greatest scholars of the early Church attested them as genuine. Some of the heretics, like the Gnostic Marcion, and Tatian, rejected them, and so do the destructive critics of the nineteenth and twentieth centuries. It is hardly necessary to say that the style and internal evidences establish fully the Pauline authorship.

We will begin with the Epistles of Paul. In the historical character of their doctrine James and Peter should precede them; this is to say, in the progress of the manifestations of God's counsels in their whole extent. But as developing the foundations of truth, and laying open its range as a whole, the Epistles of Paul have evidently the first place and throw light on that of the others. The Epistle to the Romans especially establishes the grand foundations of divine truth, and individual relationship with God, in the most plain and complete manner, so that we have no motive for deviating from the order in which we find them habitually placed. There is nothing in that order which, as to its details, is connected with any moral or chronological reason: it differs also in different countries and in different versions; but it is most convenient to take that order which the reader will find in his ordinary Bible. We may notice that which will be interesting in this respect as we study each epistle. It is probable that among the epistles of Paul that to the Thessalonians was the first. The date of the Epistle to the Galatians is less certain, but it was written after several years of labour; the two to the Corinthians, and that to the Romans, at Ephesus, Macedonia, and Corinth, respectively, during his journey round the Archipelago after his long sojourn at Ephesus; those to the Ephesians, Philippians, and Colossians, during his captivity. I reserve the others, Hebrews included, for the study of those epistles, pointing out only that which it may be useful to know in those of which the date is pretty certain.

The apostles were intrusted with the planting of the Church and nourishing its infancy, as well as providing it for its whole earthly history, along with the rest of Scripture, with an infallible guide. This we have in the apostolic writings, which are, equally with the whole sacred volume, absolutely and perfectly inspired (2 Peter 3:15-16; 1 John 4:6). Thus, while we have not personally with us the apostles, we have them in their writings. These inspired writings of the apostles, and particularly those of Paul, give us the closing revelation of God. Paul was to complete (Greek) the word of God (Col. 1:25). His apostleship is unique. He tells us he was appointed "by Jesus Christ and God the Father" (Gal. 1:1). As the twelve were connected with the earthly administration of the Kingdom, so Paul is the special apostle of the Church, a witness of its unity, spiritual character and heavenly destiny. We might say the twelve were connected with the Church as the "house of God", Paul more prominently as the "Body of Christ". Of course this refers to their ministry, not to their personal relationship, which was the same in all.