V. Æ. 53. J. P. 4766. which is committed unto me according to the commandment of God our Saviour; to Titus, mine own son after the common 4 faith: Grace, mercy, and peace, from God the Father and the Lord Jesus Christ our Saviour. Nicopolis. done. &c. St. Paul enumerates the necessary qualifications required of those whom Titus was appointed to ordain―more especially as the teachers were called upon to oppose and confute the Judaizing Christians, who were endeavouring to influence the Gentile converts. For this cause left I thee in Crete, that thou shouldest set 5 *Or, left un- in order the things that are wanting, and ordain elders in f1 Tim. iii. 2, every city, as I had appointed thee: if any be blameless, the 6 husband of one wife, having faithful children, not accused of riot, or unruly. For a Bishop must be blameless, as the stew- 7 ard of God; not self-willed, not soon angry, not given to wine, no striker, not given to filthy lucre; but a lover of hospitality, 8 a lover of good men, sober, just, holy, temperate; holding 9 Or, in teach- fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers. + Or, good things. ing. § 3. TITUS i. 10, to the end. St. Paul draws the character of the Cretians, particularly the Judaizing teachers. For there are many unruly and vain talkers and deceivers, 10 specially they of the circumcision: whose mouths must be 11 stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake. One of themselves, even a 12 prophet of their own, said, The Cretians are always liars, evil beasts, slow bellies. This witness is true. Wherefore rebuke 13 them sharply, that they may be sound in the faith; not giving 14 heed to Jewish fables, and commandments of men, that turn from the truth. Unto the pure all things are pure; but unto 15 them that are defiled and unbelieving is nothing pure; but and persecuted, only to provoke fresh persecution? When he was forced to quit Ephesus, in the uproar raised by the shrine-makers of Diana (Acts xix. 25—40.), he seems to have taken a last farewell of them there (άoraσáμɛvoc), Acts xx. 1. Paul, it is true, left Trophimus sick at Miletus, the last time (ver. 20). But why should he communicate this intelligence, if Timothy was now at Ephesus, in that neighbourhood, especially as Trophimus was an Ephesian (Acts xxi. 29.), and must have had intercourse with his friends there? But Timothy was not at Ephesus; he was rather in the northern part of Asia, in Pontus, perhaps with Aquila and Priscilla (ver. 19.), who were of that country (Acts xviii. 21.). And from Pontus, Timothy's route to Corinth, where Paul left Erastus (2 Tim. iv. 20.), lay directly through Troas, whence he was commissioned to bring with him the letter-case, or trunk, the books, and especially the parchments, which the Apostle had left behind him there. (2 Tim. v. 13.) 4. Nicopolis, near Actium, was quite out of the route to Rome from Corinth, therefore the Apostle did not visit it, and certainly had not time to winter there on his last journey. 5. The resemblance between the Epistles to Titus and Timothy, which Paley, indeed, has ingeniously and skilfully traced, does not require that they should be written about the same time. It may naturally be ascribed to the sameness of their situations and circumstances in the discharge of their respective episcopal functions (a). (a) See Dr. Hales's Analysis of Chronology, vol. ii. part ii. p. 1118.-Elsley, vol. iii. p. 297.-Michaelis, vol. iv. p. 32.-Paley's Hora Paulinæ, p. 366, 367, &c. &c. XII.] TITUS-IS TO ENFORCE CHRISTIAN VIRTUES. 181 16 even their mind and conscience is defiled. They profess that J.P.4766. they know God; but in works they deny him, being abomi- V. E. 53. nable, and disobedient, and unto every good work reprobate. Nicopolis. § 4. TITUS ii. 1—9. * St. Paul directs Titus to enforce Christian virtues, in opposition to the vices of the Cretians, and the rites and ceremonies they wished to introduce-Titus is further commanded to illustrate the purity of his doctrine, by his own personal example. 1 But speak thou the things which become sound doctrine: • Or, void of judgment. Or, holy women. bates. Or, wise. 2 that the aged men be † sober, grave, temperate, sound in faith, +Or, vigilant. 3 in charity, in patience. The aged women likewise, that they be in behaviour as becometh holiness, not § false accusers, not 4 given to much wine, teachers of good things; that they may teach the young women to be || sober, to love their husbands, 5 to love their children, to be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God i Eph. v. 22. 6 be not blasphemed. Young men likewise exhort to be ¶ sober-¶Or,discreet. 7 minded. In all things shewing thyself a pattern of good works: s in doctrine shewing uncorruptness, gravity, sincerity, sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you. § 5. TITUS ii. 9, to the end. Titus is directed to exhort servants to fidelity, on Christian principles-He is reminded that the Christian religion is equally binding upon all ranks and descriptions of people, holding forth the same hope, and requiring the same holiness from all. 9 Col. iii. 22. aying. bringeth sal peared. Exhort servants to be obedient unto their own masters, and k Eph. vi. 5. 10 to please them well in all things; not answering again; not 1 Pet. ii. 18. purloining, but shewing all good fidelity; that they may adorn * Or, gain11 the doctrine of God our Saviour in all things. For the grace or, that of God that bringeth salvation hath appeared to all men, cation to all 12 teaching us that, denying ungodliness and worldly lusts, we men, hath apshould live soberly, righteously, and godly, in this present 13 world; looking for that blessed hope, and the glorious appear- 11 Cor. i. 7. 14 ing of the great God and our Saviour Jesus Christ; who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. 15 These things speak, and exhort, and rebuke with all authority. Let no man despise thee 3. 33 Phil. iii. 20. 33 In this Epistle to Titus, a complete and perfect rule for the formation and government of Christian Churches is laid down. A Christian teacher goes into a country with which he has no natural alliance, and by authority delegated to him by an inspired Apostle, he is appointed to ordain a class of men for the public service of the Church. "The less is blessed of the greater." As Titus set apart the elders of the Cretan Churches, we infer that elders are to be set apart for the service of other Churches, and by a similar authority. If Scripture is given to us for use and instruction, we are required to be guided by its directions. If, however, as we are sometimes told, the circumstances of mankind are such in the present day, that Scriptural precedents are to direct us no longer, we declare one part, at least, of Scripture to be useless; and that part, too, which the primitive Church, and, after it, Christians in all ages, have esteemed most valuable. J. P. 4766. V. Æ. 53. Nicopolis. mRom.xiii.1. 1 Pet. ii. 13. Titus is directed, in opposition to the Judaizing Christians, to impress upon the minds of his converts the duty of submission to their civil governors, of whatsoever nation or religion; and from the consideration of the great love and mercy of Christ towards themselves, Titus is desired to inculcate the duty of brotherly love and kindness to all. n Put them in mind to be subject to principalities and 1 powers, to obey magistrates, to be ready to every good work, to 2 speak evil of no man, to be no brawlers, but gentle, shewing n 1 Cor. vi.11. all meekness unto all men. For " we ourselves also were some- 3 times foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. But after that the kindness and love of God our 4 o 2 Tim. i. 9. Saviour toward man appeared, not by works of righteousness 5 which we have done, but according to his mercy he saved us, • Or, pity. by the washing of regeneration, and renewing of the Holy + Gr. richly. Ghost; which he shed on us + abundantly through Jesus Christ 6 our Saviour; that being justified by his grace, we should be 7 made heirs according to the hope of eternal life. This is a 8 faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profit p 1 Tim. i. 4. 2 Tim. ii. 23. able unto men. St. Paul commands the teachers of Christianity, to avoid the discussion of useless questions and speculations. But Pavoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain. § 8. TITUS iii. 10, 11. St. Paul directs in what manner he is to proceed with respect to hereticks. A man that is an heretick after the first and second admo-10 nition reject; knowing that he that is such is subverted, and 11 sinneth, being condemned of himself. Titus is directed to proceed to Nicopolis, on the arrival of Artemas and Tychicus: and to provide for Zenas and Apollos, if they should pass through the island. When I shall send Artemas unto thee, or Tychicus ", be 12 diligent to come unto me to Nicopolis: for I have determined there to winter. Bring Zenas the lawyer and Apollos on their 13 journey diligently, that nothing be wanting unto them. And 14 Or, profess let ours also learn to ‡ maintain good works for necessary uses, that they be not unfruitful. honest trades. § 10. TITUS iii. 15. St. Paul's Salutations and Conclusion. in the faith. All that are with me salute thee. Greet them that love us 34 See Ephes. vi. 21. Colos. iv. 7. XII.] ST. PAUL PROCEEDS TO CENCHREA, ETC. § 19. St. Paul proceeds to Cenchrea. -And sailed thence into Syria, and with him Priscilla and § 20. From Cenchrea to Ephesus, where he disputed with the Jews. ACTS Xviii. 19. 183 J.P.4767. V. Æ. 54. Cenchrea. And he came to Ephesus, and left them there: but he him- Ephesus. self entered into the synagogue, and reasoned with the Jews. 21. From Ephesus St. Paul proceeds to Cæsarea; and having saluted the Church at Jerusalem, completes his second Apostolical Journey, by returning to Antioch, in Syria. ACTS Xviii. 20, 21, 22. Jerusalem. 20 When they desired him to tarry longer time with them, he Cæsarea, 21 consented not; but bade them farewell, saying, I must by all Antioch in means keep this feast that cometh in Jerusalem: but I will re- Syria. turn again unto you, if God will. And he sailed from Ephe- Ja 22 sus. And when he had landed at Cæsarea, and gone up, and saluted the church, he went down to Antioch 36. q 1 Cor. iv. 19. 35 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, 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 he made certain compliances with the legal ritual, to avoid giving offence to the more ignorant or prejudiced among his countrymen. See Acts xxi. 26. This also was the opinion of Calvin. Many commentators understand this vow to be that of the Nazarite. To the objection that the Nazarite was compelled to shave his hair at the door of the tabernacle, when the Israelites were in the wilderness, and in the temple when they had taken possession of Canaan (Numb. vi. 18.), Grotius replies, that these laws, as well as many others respecting sacrifices, were not binding upon the Jews out of Canaan. The testimony of Maimonides is quoted to prove this point. Yet the difficulty in question seemed so great to Salmasius, that he endeavoured to show that the vow could not have been that of the Nazarite; but that either St. Paul or Aquila had made a vow that they would not shave the head till they had arrived at Cenchrea. This, however, is very improbable; it was useless in itself, and not required by existing circumstances. A very curious interpretation of the passage is given by the learned Petit. He would refer the words" for he had a vow," not to the previous cutting off of the hair, but to a previous vow which the Apostle had before made, which was now the cause of his proceeding to Jerusalem. He supposes that St. Paul, while he resided among the Corinthians, let his hair grow; long hair being much valued among the Greeks. But when he was about to return to Jerusalem, he cut off his hair, and prepared himself for his own country. Among the Greeks he had become a Greek, and among the Jews he shewed himself a Jew, 1 Cor. ix. that he might by all means win them to Christ (a). The vow, by others, is supposed to have been the same as that mentioned by Josephus. Berenice, he tells us, went to Jerusalem 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 hair. The custom prevailed among the heathen, of offering the hair to the gods after any great calamity (b). 36 It does not seem necessary to make any observations on the condition of the Christian Church (a) Witsius Meletem. Leidens. de vit Pauli. chap. vii. sect. 15, &c. (b) See the whole subject discussed in Kuinoel and Witsius. J. P. 4768. PART XIII. Third Apostolical Journey of St. Paul. § 1. St. Paul again leaves Antioch, to visit the Churches of Galatia and Phrygia. ACTS Xviii. 23. And after he had spent some time there, he departed, and V. Æ. 55. went over all the country of Galatia and Phrygia in order, Galatia and strengthening all the disciples. Phrygia. Ephesus. a Cor. i. 12. * Or, is the Christ. § 2. History of Apollos, who was now preaching to the Church at Ephesus, planted by St. Paul. ACTS Xviii. 24, to the end. a And a certain Jew named Apollos', born at Alexandria, 24 an eloquent man, and mighty in the Scriptures, came to Ephesus. This man was instructed in the way of the Lord; and 25 being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John. And 26 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. And 27 when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through grace: for he mightily convinced the Jews, and that publickly, shew-28 ing by the Scriptures that Jesus was Christ". 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 prove 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 anxious 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 happy in which they flourish together. 1 In one of the early numbers of the Quarterly Review, is a very curious article; in which an attempt is made to prove the identity of the Apollos of the Acts, with Apollonius of Tyanea. 2 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 countries, did they go to the villages among the less informed, or comparatively ignorant Greeks, in order to form a party, and protect themselves by the favour of the multitude? They went to Cæsarea, to Antioch, to Thessalonica, to Athens, to Corinth, to Ephesus, to the very places where learning flourished most, where sciences were best cultivated, where imposture was most likely to be detected, and where the secular power |