2.

Such then, to speak summarily and by the way, appears to me the argument of this Epistle. It remains to consider the introduction, and to say why after his accustomed salutation he begins, as he does, with the mercies of God. But first, it is necessary to speak of the very beginning, and inquire why he here associates Timothy with himself. For, he saith, "Paul an Apostle of Jesus Christ through the will of God, and Timothy our brother." In the first Epistle he promised he would send him; and charged them, saying, "Now if Timothy come, see that he be with you without fear." (1 Cor. xvi. 10.) How then is it that he associates him here in the outset with himself? After he had been amongst them, agreeably to that promise of his teacher, "I have sent unto you Timothy who shall put you in remembrance of my ways which be in Christ," (1 Cor. iv. 17.) and had set everything in order, he had returned back to Paul; who on sending him, had said, "Set him forward on his journey in peace that he may come to me, for I expect him with the brethren." (1 Cor. xvi. 11.)

Since then Timothy was restored to his teacher, and after having with him set in order the things in Asia, (for, says he, "I will tarry at Ephesus until Pentecost," 1 Cor. xvi. 8;) had crossed again into Macedonia; Paul not unreasonably associates him hereafter as abiding with himself. For then he wrote from Asia, but now from Macedonia. Moreover, thus associating him he at once gains increased respect for him, and displays his own exceeding humility ¹ : for Timothy was very inferior to himself, yet doth love bring all things together. Whence also he everywhere makes him equal with himself; at one time saying, "as a child serveth a father so he served with me;" (Philip. ii. 22.) at another, "for he worketh the work of the Lord, as I also do;" (1 Cor. xvi. 10.) and here, he even calleth him, "brother;" by all making him an object of respect to the Corinthians amongst whom he had been, as I have said, and given proof of his worth.

"To the Church of God which is at Corinth." Again he calleth them "the Church," to bring and bind them all together in one. For it could not be one Church, while those within her were sundered and stood apart. "With all the saints which are in the whole of Achaia. In thus saluting all through the Epistle addressed to the Corinthians, he would at once honor these, and bring together the whole nation. But he calls them "saints," thereby implying that if any be an impure person, he hath no share in this salutation. But why, writing to the mother city, does he address all through her, since he doth not so everywhere? For instance, in his Epistle to the Thessalonians he addressed not the Macedonians also; and in like manner in that to the Ephesians he doth not include all Asia; neither was that to the Romans written to those also who dwell in Italy. But in this Epistle he doth so; and in that to the Galatians. For there also he writeth not to one city, or two, or three, but to all who are scattered every where, saying, "Paul an Apostle, (not from men neither through man, but through Jesus Christ, and God the Father, Who raised Him from the dead,) and all the brethren which are with me, unto the Churches of Galatia. Grace to you and peace." (Gal. i. 1-3.) To the Hebrews also he writes one Epistle to all collectively; not distinguishing them into their several cities. What then can be the reason of this? Because, as I think, in this case all were involved in one common disorder, wherefore also he addresses them in common, as needing one common remedy. For the Galatians were all of them infected. So too were the Hebrews, and so I think these (Achaians) also.