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in which Apollos, after his arrival in Achaia, fixed his residences; for, proceeding with the account of St. Paul's travels, it tells us, that while Apollos was at Corinth, Paul, having passed through the upper coasts, came down to Ephesus (xix. 1). What is said therefore of Apollos, in the epistle, coincides exactly, and especially in the point of chronology, with what is delivered concerning him in the history. The only question now is, whether the allusions were made with a regard to this coincidence. Now, the occafions and purposes for which the name of Apollos is introduced in the Acts and in the epistles, are so independent and fo remote, that it is impossible to discover the smallest reference from one to the other. Apollos is mentioned in the Acts, in immediate connection with the history of Aquila and Priscilla, and for the

very

fingular circumstance of his “knowing only the baptism of John.” In the epistle, where none of these circumstances are taken notice of, his name first occurs, for the purpose of reproving the contentious spirit of the Corinthians; and it occurs only in conjunction

with

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with that of some others : "

Every one of you faith, I am of Paul; and I of Apollos, " and I of Cephas, and I of Christ.” The second passage in which Apollos appears, “ I have planted, Apollos watered,” fixes, as we have observed, the order of time amongst three distinct events ; but it fixes this, I will venture to pronounce, without the writer perceiving that he was doing any such thing. The sentence fixes this order in exact conformtiy with the history; but it is itself introduced solely for the sake of the reflection which follows : “ Neither is he

that planteth anything, neither he that watereth, but God that giveth the increase.”

No. VI.

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Chap. iv. ver. 11, 12.

6 Even unto this present hour we both hunger and thirst, “ and are naked, and are buffeted, and have “no certain dwelling-place; and labour, “ working with our own hands."

We are expressly told, in the history, that at Corinth St. Paul laboured with his own hands: "He found Aquila and Priscilla; and, “ because he was of the same craft, he abode

66 with

“ with them, and wrought; for by their oc“cupation they were tent-makers.” But, in the text before us, he is made to say, that “ he laboured even unto the present hour,. that is, to the time of writing the epistle at Ephesus. Now, in the narration of St. Paul's transactions at Ephesus, delivered in the nineteenth chapter of the Ads, nothing is laid of his working with his own hands; but in the twentieth chapter we read, that upon his return from Greece, he sent for the elders of the church of Ephesus, to meet him at Miletus ; and in the discourse which he there addressed to them, amidst lome other reflections which he calls to their remembrance, we find the following: “I " have coveted no man's filver, or gold, òr "apparel; yea, you yourselves also know, *that these hands have ministered unto my “necessities, and to them that were with me." The reader will not forget to remark, that though St. Paul be now at Miletus, it is to the elders of the church of Ephesus he is Speaking, when he says, “ Ye yourselves " know that these hands have ministered to “ my necessities ;” and that the whole dif

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course

course relates to his conduct, during his lait

preceding residence at Ephesus. That manual labour therefore, which he had exercised at Corinth, he continued at Ephesus; and not only so, but continued it during that particular residence at Ephesus, near the conclusion of which this epistle was written; so that he might with the strictest truth, say, at the time of writing the epistle, “ Even unto this present hour we labour, " working with our own hands." The correspondency is sufficient then, as to the undesignedness of it. It is manifest to my judgment, that if the history, in this article, had been taken from the epistle, this circumstance, if it appeared at all, would have appeared in its place, that is, in the direct account of St. Paul's transactions at Ephefus. The correspondency would not have been effected, as it is, by a kind of reflected stroke, that is, by a reference in a subsequent speech, to what in the narrative was omitted. Nor is it likely, on the other hand, that a circumstance which is not extant in the history of St. Paul at Ephesus, should have been made the subject of a factitious allusion,

in an epistle purporting to be written by him from that place: not to mention that the allusion itself, especially as to time, iş too oblique and general to answer any purpose of forgery whatever. .

No. VII.

Chap. ix. ver. 20. “ And unto the Jews “ I became as a Jew, that I might gain the

Jews; to them that are under the law, " as under the law.”

We have the disposition here described, exemplified in two instances which the history records; one, Acts xvi. ver,

3:

“ Him (Timothy) would Paul have to

go

forth “ with him, and took and circumcised him, because of the Jews in those quarters; for

they knew all that his father was a Greek.” This was before the writing of the epistle. The other, Acts xxi. ver. 23; 26, and after the writing of the epistle: “ Do this that we

say to thee; we have four men which have a vow on them : them take, and purify

thyself with them, that they may shave “ their heads; and all may know that those things, whereof they were informed con

“ cerning

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