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acgiaya uym;s and it is found, inothe same sense, in no other part of the New Testamentas 7919 9987x

The phrase, “"God our Saviour,'' stands in nearly the same predicament. It is repeated three times in the First Epistle to Timothy, as many in the Epistle to Titus, and in no other book of the New Testament occurs at all, except once in the Epistle of Judesi

Similar terms, intermixed indeed with others, are employed in the two epistles, in enumerating the qualifications required in those who should be advanced to stations of authority in the churchsqsd of 26*

"A bishop must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach, not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous; one that ruleth well his own house, having his children in subjection with all gravity."* 1 Tim. chap. iii. 2———4. - Asli " 9867dq 91T ist Ifiany be blameless, the husband of one strife, having faithful children, not accused of riot, or sunruly. For a bishop must be blameless, as the steward of God; not self-willed, not soon angry, not given to wine, no striker, not given to filthy lucre; but a lover of hospitality, a lover of good men, sober, just, holy temperate.?? Titus, chap. i. 64-801 mattix/ w ortdiyo ya

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* « Δει ουν τον επισκοπου ανεπίληπτον είναι, μιας γυναικός ανδρά, νηφαλίον, σώφρονα, κόσμιον, φιλόξενον, διδακτικόν, μη παξοινον, μη πλήκτην, μη αισχροκερδη αλλά επιεικής αμάχων, αφιλαργυρον του ίδιου οίκου καλώς προϊσταμενού τεκνα έχοντα εν ύποταχῃ μετα

πασης σεμνότητος.

+. Ει τις εστίν ανεγκλητός, μιας γυναικος ανηρ, τεκνά εχων πιστα, μη εν κατηγορία ασωτίας, η ανυποτακτα. Δει γαρ τον

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The most natural account which can be given of these resemblances, is to suppose that the two epistles were written nearly at the same time, and whilst the same ideas and phrases dwelt in the writer's mind. Let us inquire, therefore, whether the notes of time, extant in the two epistles, in any manner favour this supposition.


We have seen that it was necessary to refer the First Epistle to Timothy to a date subsequent to St. Paul's first imprisonment at Rome, because there was no journey into Macedonia prior to that event, which accorded with the circumstance of leaving "Timothy behind at Ephesus." The journey of St. Paul from Crete, alluded to in the epistle before us, and in which Titus" was left in Crete to set in order the things that were wanting," must, in like manner, be carried to the period which intervened between his first and second imprisonment. For the history, which reaches, we know, to the time of St. Paul's first imprisonment, contains no account of his going to Crete, except upon his voyage as a prisoner to Rome; and that this could not be the occasion referred to in our epistle is evident from hence, that when St. Paul wrote this epistle, he appears to have been at liberty; whereas after that voyage, he continued for two years at least in confinement. Again, it is agreed that St. Paul wrote his First Epistle to Timothy from Macedonia: "As I besought thee to

επίσκοπον ανεγκλητον ειναι, ὡς Θεού οικονομον, μη αυθάδη, μη οςγιλον, μη παροινον, μη πλήκτην, μη αισχροκερδή άλλα φιλοξενον, φιλαγαθον, σωφρονα, δικαιον, όσιον, εγκρατη.”


abide still at Ephesus, when I went (or came) into Macedonia." And that he was in these parts, i. e. in this peninsula, when he wrote the Epistle to Titus, is rendered probable by his directing Titus to come1 to him to Nicopolis: "When I shall send Artémas unto thee, or Tychicus, be diligent (make haste) to come unto me to Nicopolis: for I have determined there to winter." The most noted city of that name was in Epirus, near to Actium. And I think the form of speaking, as well as the nature of the case, renders it probable that the writer was at Nicopolis, or in the neighbourhood thereof, when he dictated this direction to Titus.

Upon the whole, if we may be allowed to suppose that St. Paul, after his liberation at Rome, sailed into Asia, taking Crete in his way; that from Asia and from Ephesus, the capital of that country, he proceeded into Macedonia, and crossing the peninsula in his progress, came into the neighbourhood of Nicopolis; we have a route which falls in with every thing. It executes the intention expressed by the apostle of visiting Colosse and Philippi as soon as he should be set at liberty at Rome. It allows him to leave "Titus at Crete," and "Timothy at Ephesus, as he went into Macedonia:" and to write to both not long after from the peninsula of Greece, and probably the neighbourhood of Nicopolis: thus bringing together the dates of these two letters, and thereby accounting for that affinity between them, both in subject and language, which our remarks have pointed out. I confess that the journey which we have thus traced out for St. Paul, is, in a great measure, hypothetic but it should be observed, that it is a



species of consistency, which seldom belongs to falsehood, to admit of an hypothesis, which includes a great number of independent circumstances without contradiction.

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No. I.

15 TE #FEE

THE singular correspondency between this epistle and that to the Colossians has been remarked already. An assertion in the Epistle to the Colossians, viz. that "Onesimus was one of them," is verified, not by any mention of Colosse, any the most distant intimation concerning the place of Philemon's abode, but singly by stating Onesimus to be Philemon's servant, and by joining in the salutation Philemon with Archippus; for this Archippus, when we go back to the Epistle to the Colossians, appears to have been an inhabitant of that city, and, as it should seem, to have held an office of authority in that church. The case stands thus. Take the Epistle to the Colossians alone, and no circumstance is discoverable which makes out the assertion, that Onesimus was "one of them." Take the Epistle to Philemon alone, and nothing at all appears concerning the place to which Philemon or his servant Onesimus belonged. For any thing that is said in the epistle, Philemon might have been a Thessalonian,


a Philippian, or an Ephesian, as well as a Colossian. Put the two epistles together, and the matter is clear. The reader perceives a junction of circumstances, which ascertains the conclusion at once. Now, all that is necessary to be added in this place is, that this correspondency evinces the genuineness of one epistle, as well as of the other. It is like comparing the two parts of a cloven tally. Coincidence proves the authenticity of both.

No. II.

And this coincidence is perfect; not only in the main article of showing, by implication, Onesimus to to be a Colossian, but in many dependent circum




1. I beseech thee for my son Onesimus, whom I have sent again." (ver. 10-12.) It appears from the Epistle to the Colossians, that, in truth, Onesimus was sent at that time to Colosse: "All my state shall Tychicus declare, whom I have sent unto you for the same purpose, with Onesimus, a faithful and beloved brother." Colos. chap. iv. 7-9.

2. I beseech thee for my son Onesimus, whom I have begotten in my bonds." (ver. 10.) It appears from the preceding quotation, that Onesimus was with St. Paul when he wrote the Epistle to the Colossians; and that he wrote that epistle in imprisonment is evident from his declaration in the fourth


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chapter and third verse:" Praying also for us, that

God would open unto us a door of utterance, to

speak the mystery of Christ, for which I am also in bonds


3. St. Paul bids Philemon prepare for him a

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