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TITUS-SUBMISSION TO RULERS ENFORCED-CHAP. XII.
Nicopolis. riod, 4766. Vulgar Æra, Titus is directed, in Opposition to the Judaizing Christians, 53.
to impress upon the Minds of his Converts the Duty of
1 Put them in mind to be subject to principalities and
2 To speak. evil of no man, to be no brawlers, but gentle, shewing all meekness unto all men.
3 For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful and hating one another.
4 But after that the kindness and love of God our Saviour toward man appeared,
5 Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;
6 Which he shed on us abundantly through Jesus Christ our Saviour ;
7 That being justified by his grace, we should be made heirs according to the hope of eternal life.
8 This is a faithful saying; and these things I will that
TITUS iii. 9.
the Discussion of useless Questions and Speculations.
9 But avoid foolish questions, and genealogies, and
Titus iii. 10, 11.
with respect to Heretics.
11 Knowing that he that is such, is subverted, and
$ 9. TITUS ii. 12-14. riod, 4766.
Nicopolis. Vulgar Æra,
Titus is directed to proceed to Nicopolis, on the Arrival of 53.
Artemas and Tychicus ; and to provide for Zenas and
12 When I shall send Artemas unto thee, or Tychi-
13 Bring Zenas the lawyer, and Apollos on their journey diligently, that nothing be wanting unto them.
14 And let our's also learn to maintain good works for
§ 10. TITUS iii. 15.
ACTS xviii. part of ver. 18.
he had a vow *. 54.
45 See Ephes. vi. 21. Coloss. iv. 7.
46 It is uncertain whether St. Luke here refers to St. Paul or Aquila. Witsius supposes the vow to relate to Aquila, as being more zealous of the Jewish rites and ceremonies than St. Paul, s who refused to consider the Mosaic law as any longer binding. Others, however, would rather interpret it of St. Paul; and impute to him the observance of a vow from prudential motives, that the Jews might not consider him as the enemy of the law of Moses. Witsius observes, that it is absurd to suppose the apostle would bind himself by that yoke, which he was so anxious to break away from the neck of others; but that be made certain compliances with the legal ritual, to avoid giving offence to the more ignorant or prejudiced among his country. men. See Acts xxi. 26. This also was the opinion of Calvin.
Many commentators understand this vow to be that of the
A very curious interpretation of the passage is given by the
END OF ST. PAUL'S SECOND JOURNEY-CHAP. XII.
Ephesus. riod, 470, From Cenchrea to Ephesus-where he disputed with the Valgar ,
ACTS xviii. 19.
saluted the Church at Jerusalem, completes his second
ACTS xviii. 20-22.
22 And when he had landed at Cesarea, and gone up,
self for his own country. Among the Greeks he had become a
The vow, by others, is supposed to have been the same as that mentioned by Josephus. Berenice, he tells us, went to Jeru. salem, to perform her vows to God. For it was the custom with those who had laboured under any disease, or had met with difficulties and afflictions, to pass thirty days in prayer before they sacrificed their victims; during which they abstained from wine, women, and shaving the bair. The custom prevailed among the Heathen, of offering the hair to the gods after any grcat calamity (6).
(a) Witsius Meletem. Leidens. de vit Pauli. chap. vii. sect. 15, &c. (b) See the whole subject discussed in Kuinoel and Witsius.
47 It does not seem necessary to make many observations on the condition of the Christian Church at this period. The very fact of St. Paul's journeying from Church to Church, and province to province, to superintend the converts, implies the only truth which it is at all necessary to provo; that the ministers or elders of the Churches were ordained, and the Churches themselves directed and ruled by a power which was superior to that of the stationary teachers. If the rulers of the Church of Christ had been as auxious and as clamorous for truth, during the last three centuries, as they have been for liberty, liberality, toleration, or any other popular cry, the worshippers of Christ would have been more united against the ancient superstition which preceded, and the unscriptural innovations which followed, the Reformation. Toleration and candour are the second class of Christian blessings. Truth and union are the first. That Church and nation alone are bappy, in which they flourish together.
Galatia and riod, 4768.
Phrygia. Vulgar Æra,
Third Apostolical Journey of St. Paul. 65.
Galatia and Phrygia.
ACTS xviii. 23.
at Ephesus, planted by St. Paul.
ACTS xviii. 24, to the end.
25 This man was instructed in the way of the Lord ; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John.
26 And he began to speak boldly in the synagogue : whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly.
27 And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive bim: who, when he was come, helped them much which had believed through grace:
28 For he mightily convinced the Jews, and that publicly, shewing by the scriptures that Jesus was Christ.
" In one of tho early numbers of the Quarterly Review, is a very curious article; in wbich an attempt is made to prove the identity of the Apollos of the Acts, with Apollonias of Tyanea.
? The publicity with which the apostles preached the new religion, is justly considered a decisive proof of their conviction of its truth. They uniformly appealed to those audiences who were most capable of examining the evidences of Christianity, and were at the same time prejudiced against its doctrines.
Even after the crucifixion of our Lord, the apostles and believers went to the temple, the most public place, and in the most public manner taught and worked miracles. Jerusalem, the seat of the doctors, the judges of religion, was the first place in which, by the command of their Lord, the disciples preached Christ crucified. They were therefore not afraid to have their cause tried by the most rigid test of Scripture, and in the very spot too where that Scripture was best understood.
When the same apostles carried this Gospel to Heathen coun. tries, did they go to the villages among the less informed, or
ST. PAUL GOES TO EPHESUS-CHAP. XIII.
Ephesus. riod, 4768. St. Paul proceeds from Phrygia to Ephesus, and disputes Vulgar Æra, 55.
there with the Jews.
ACTS xix. 1-10.
2 He said unto them, Have ye received the Holy
$ And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptism.
4 Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, That they should believe on him which should come after him, that is, on Christ Jesus.
5 When they heard this, they were baptized in the name of the Lord Jesus.
6 And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied.
7 And all the men were about twelve.
8 And he went into the synagogue, and spake boldly for the space of three months, disputing, and persuading the things concerning the kingdom of God.
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, disputing daily in the school of one Tyrannus ‘.
comparatively ignorant Greoks, in order to form a party, and
They preached Cbrist crucified, where it was the most so.
They had not heard of the miraculous descent of the Spirit on the day of Pentecost.
Ligbtfoot was os opinion, that the school in wbicb St. Paul