him. 9. Now this man had daughters, four maidens, prophesying: 10. And as we abode on many days, there came down from Judea a certain prophet, by name Agabus. 11. And coming to us and taking the girdle of Paul, having bound his own feet and hands, he said, This saith the Holy Ghost, The man [avdpa] whose is this girdle, thus in Jerusalem the Jews shall bind, and shall deliver into the hands of Gentiles. 12. When then we heard this, we [emphatic] as well as they of the place, besought [him] that he should not go up to Jerusalem. 13. And Paul answered, What do yo weeping and quite breaking my heart? for I [emphatic] am ready not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus. 14. And when he would not be persuaded, we were quiet, saying, The Lord's will be done. 15. And after those days, having made all ready, we went up to Jerusalem. 16. There came also some of the disciples from Cesarea with us, bringing Mnason, a certain Cypriot, an old disciple, with whom we might be guests. 17. And when we were come to Jerusalem, the brethren received us gladly. 18. And the next [day] Paul went in with us to James, and all the elders came thither. 19. And having greeted them, he set forth one by one what things God had done among the Gentiles by his ministry. 20. And they having heard, glorified God; and they said to him, Thou beholdest, brother, how many myriads there are among the Jews of them that have believed; and all are [apXovoi] ready zealots of the law. 21. And they were informed concerning thee, that thou teachest all the Jews among the heathen to stand off from Moses, telling them not to circumcise [their] children, nor walk according to the manners. 22. What then is to do? at all events the multitude must come together, for they will hear that thou art come. 23. This then do which we tell thee there are with us four men [avdpes] having a vow on themselves: 24. These take to thee and purify thyself with them, and bear the cost for them, that they may shave their heads; and all will know that of what they have been informed of concerning thee nothing is [true], but thou walkest also thyself keeping the law. 25. But concerning the Gentiles that have believed, we [emphatic] wrote, judging that they keep no such thing, except that they beware both of idol-sacrificed [flesh], and blood, and [what is] strangled and fornication. Misapplied Texts. By Rev. WM. WEBSTER, M.A., late Fellow of Queen's College, M (No. I.) "The simplicity that is in Christ."-2 Cor. xi. 3. ANY passages of Holy Scripture are perpetually quoted in a sense very different from that which the sacred writers intended they should have. We thus lose much of the instruction which we ought to derive from the holy men who spake as they were moved by the Holy Ghost. Some of these erroneous applications may be traced to the defects and inaccuracies of our authorised version; but many arise from the want of careful attention to the context, and from the unfortunate habit of being led by the sound, rather than the sense. In 2 Cor. xi. 3, we have the expression, "the simplicity that is in Christ." These words have passed into a proverb. They are heard continually from the pulpit and the platform, in addresses to the throne of grace, alike in the great congregation and the social circle. I have never, however, heard any one attempt to give an explanation of the sense in which he used these words, and I fear that many would be sorely puzzled if we ventured to ask them, What mean ye by "the simplicity that is in Christ ?" Many would interpret these words as an admonition to hold fast the truth as it is embodied in Jesus, in his person, his work, based on the historical facts of his incarnation, his obedience to the law, his cross and passion, his resurrection and ascension, his appearance before God for us as our repre sentative, Mediator and Intercessor; and would say that we are uniformly to speak according to the oracles of God, without any deleterious admixture of foreign elements imparted by means of philosophy and vainglorious deceit. They would quote several passages which describe the Gospel message as the simplest thing imaginable-"Look unto me, and be ye saved;""Believe, and live;" "Wash, and be clean;" overlooking the fact that owing to the corruption of our nature, and the alienation of our hearts, that which is described as so very simple, becomes in practice the hardest thing imagi nable. We may also bear in mind that there are many passages which speak of the treasures of wisdom and knowledge hid in Christ, which represent the Saviour as the power of God and the wisdom of God, which teach us that into the mystery of redeeming love even angels desire to look. How are we to reconcile this language with the simplicity that is in Christ! A glance at the context in the original will show the real meaning of the words. St. Paul says (2 Cor. xi. 2.), “I am jealous over you with a godly jealousy,"-with a jealousy inspired by God-with a sensitiveness for the divine honour and glory-" for I have espoused you to one husband, that I may present you as a chaste virgin to Christ; but I fear lest by any means as the serpent beguiled Eve through his subtilty," thus your minds, your understandings and sentiments should be corrupted from your singleness of affection towards Christ. The word dλórns denotes singleness of purpose, integrity, generosity, impartiality; it marks that openness and sincerity of heart which repudiates duplicity in thought or action. There is no idea of simplicity in the ordinary use of the word, except the expression of his desire that the Corinthians should remain simple concerning evil, simple in respect of any attachment which might seduce them from the singleness of devotion, the undivided affection and homage due to Christ. This interpretation so commends itself from its harmony with the context as to render subsidiary arguments quite superfluous. I would, however, remind the critical student that some MSS. insert another word, suggested, perhaps, by the expression, "as a chaste virgin," and thus the passage might be rendered, lest your thoughts should be corrupted from your singleness of devotion and your chastity towards Christ. Christianity, says Archdeacon Wordsworth, is the marriage of the soul to Christ as the single object of affection, and is distinguished from the spiritual polygamy of heathenism and the spiritual fornication of heresy. According to this interpretation we may affirm that these words which have passed into a proverb, are misapplied universally. A new and more forcible meaning is extracted from the passage which is involved in the illustration employed. The language of St. Paul is in perfect harmony with the prophets who represent unfaithfulness to the old covenant as spiritual adultery. The jealousy of Paul carries out the teaching of the Baptist (John. iii. 28, 29), “Ye yourselves bear me witness, that I said, I am not the Christ. He that hath the bride is the bridegroom," &c. Any one who thinks of competing with the husband for a share in the affections of the bride, is guilty of the basest effrontery and most abominable turpitude. The friend of the bridegroom may rejoice that he is received into a near, intimate, and honourable relation, but the paranymph can never think of claiming the inalienable privileges of the bridegroom. That were an iniquity to be abhorred of all. What a proof does it give of the versatility and subtlety of Satan, that the Church Universal, or any branch thereof, that any human system or organization should claim a share in the devotion which we owe to our living Lord and glorified Head! Who is Paul, and who is Apollos? Was Paul crucified for you, or were ye baptized in the name of Paul? The Preacher's Finger-Post. SAUL OF TARSUS FALLING BEFORE JESUS OF NAZARETH. "And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why persecutest thou me?"-Acts xxii. 8. THIS remarkable verse presents to us four great general truths. L THAT MAN IS THE OBJECT OF DIVINE INSPECTION. Though Christ was now in heaven, yet his eye followed Saul on his way to Damascus. Little did Saul know that He whom he hated, whose disciples he sought to destroy, and whose name he endeavoured to blot from the earth, knew all about him-not only marked his every footstep, but saw his every passing thought and feeling. That the great God knows all about the life and conduct of the individual man is obvious, First. From the omniscience of Hisnature. He who sees all things, sees each thing-the minute as well as the vast. Secondly: From the history of mankind-Hagar in the wilderness, Jacob at Bethel, Elijah in the cave, and now Saul on his way to Damascus. Thirdly: From the teachings of the Bible. (See Psalm cxxxix.; Prov. xv. 3.; Heb. iv. 13.) This solemn fact should make us serious, circumspect, devout. II. THAT CHRIST IS THE ORIGINATOR OF MORAL REFORMATION. What now gave the turning-point to Paul's life? The manifestation of Christ in the "light," the "voice," the address. "Saul, Saul," &c. Conversion does not originate with self; nor with the agency of man outside, but always with Christ. It is a resurrection. Who can raise the dead but He? It is a creation. Who can create but He? This fact agrees, First: With the consciousness of the good. The good everywhere, involuntarily, ascribe their goodness to Him. This is the burden of heaven's anthem. Second: This agrees with the teachings of Scripture. "Of his own will begat he us," &c. "When it pleased God to reveal his Son in me," &c. III. THAT HUMILITY IS THE CONDITION OF HEAVENLY COMMUNION. When did Saul hear the voice of Jesus? When was his soul put en rapport with the Divine mind? When he had fallen to the ground. Humility implies a deep sense of need, and without that sense the soul will never open its eye or its car to the Divine. We must take off the shoes from our feet, like Moses-fall to the dust, like Isaiah-smite our breast, like the publican, if we would hear what God has to say. "Unto that man will I look who is of a broken spirit," &c. IV. THAT UNION WITH CHRIST IS THE PRIVILEGE OF THE GOOD. "Why persecutest thou ME?" What does this mean? Personally, Christ was in the heavens, beyond the reach of mortals. It means that so dear are his disciples to his heart, that their sufferings are His. He bears their infirmities, and carries their sorrows, even in heaven. They are "members of his body," and no part can be wounded without quivering to the sensorium. (See Matt. xxv. 40, 45.) "Inasmuch as ye have done it to the least of these," &c. |