ὑμῖν, νῦν δὲ καὶ κλαίων λέγω, τοὺς ἐχθροὺς τοῦ σταυροῦ τοῦ Χριστοῦ, 195 ὧν : Rom. 8. 5. tò téλos átúλela, ŵv ó Oeòs ʼn koiλía, kaì ý Sóka év tŷ aioxúvy avtŵv, oi Tà 2 Cor. 11. 12, 15. ἐπίγεια φρονοῦντες. t & 16. 19. Gal. 6. 13. Col. 3. 3. Tit. 2. 13. 201Ἡμῶν γὰρ τὸ πολίτευμα ἐν οὐρανοῖς ὑπάρχει, ἐξ οὗ καὶ σωτῆρα ἀπεκδε- 1 Εργ. 2. 6. χόμεθα Κύριον Ἰησοῦν Χριστὸν, 21 η ὃς μετασχηματίσει τὸ σῶμα τῆς ταπεινώ- της 1. 10. σεως ἡμῶν σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ, κατὰ τὴν ἐνέργειαν τοῦ πο δύνασθαι αὐτὸν καὶ ὑποτάξαι ἑαυτῷ τὰ πάντα. IV. 1 "Ωστε, ἀδελφοί μου ἀγαπητοὶ καὶ ἐπιπόθητοι, χαρὰ καὶ στέφανός μου, οὕτω στήκετε ἐν Κυρίῳ ἀγαπητοί. 2 Εὐοδίαν παρακαλῶ, καὶ Συντύχην παρακαλῶ, τὸ αὐτὸ φρονεῖν ἐν Κυρίῳ. 3 5 Ναὶ ἐρωτῶ καὶ σὲ, σύζυγε γνήσιε, συλXaμßávov avtaîs, aïtives év tô evayyedíw ovvýlλnoáv poi, μetà kaì Kλýμevtos καὶ τῶν λοιπῶν συνεργῶν μου, ὧν τὰ ὀνόματα ἐν βίβλῳ ζωῆς. rified body, and thus taking away the strongest motive to holiness of life. TOUS ExopoÙS TOû σravρoû] the enemies of the Cross of Christ. This phrase is adopted by S. Polycarp in his Epistle to the Philippians (c. 12). On the sense, see the preceding note. 20. ἡμῶν γὰρ τὸ πολίτευμα—ὑπάρχει] Ye glory in your Roman citizenship (see on i. 27); but look higher. Heaven is the place in which we roλirevóμeba, have our citizenship. We are strangers and pilgrims here. Our home is heaven. Others seek for glory in their shame, and mind only rà èníyela, the things upon earth. But we seek the glory which is above. The Apostle means something more than that "our city or country is heaven;" for men may dwell in a city or country, and yet have no share in its privileges. We have our woλíтevμa, or civil status, already pre-existent (væάpxov) in heaven. We were citizens of heaven before we became citizens of earth. Observe the strong word náрxe. (Cp. ii. 6.) Christ, our Head and King, has ascended thither, and is there, and we, His members and subjects, are there also. Cp. Eph. ii. 6. 19. Heb. xii. 22, and the memorable passage in Justin M. (c. Diognetum) describing the Christian life (5 5), ἐν σαρκὶ τυγχάνουσιν, ἀλλ ̓ οὐ κατὰ σάρκα ζώσιν, ἐπὶ γῆς διατρίβουσιν, ἀλλ ̓ ἐν οὐρανῷ πολιτεύονται, and Frag. 7 and 9, ἐν οὐρανῷ ἡ κατοίκησις ἡμῶν ὑπάρχει. The words of St. Paul are well paraphrased by Tertullian (de Corona Mil. 13), “Tu, Christiane, peregrinus es mundi hujus, civis supernæ Hierusalem. Noster, inquit (sc. Paulus), municipatus in cœlis. Habes tuos census, tuos fastos, nihil tibi cum gaudiis sæculi." And again Tertullian says, referring to this passage, to the Martyrs (c. 3), "Vobis corona æternitatis, brabium angelicæ substantiæ, politia in cœlis, gloria in sæcula sæculorum." Our Divine Head is gone into Heaven, and has carried our Humanity thither, and has given us the freedom of the heavenly city, and has prepared a place for us there. (John xiv. 2, 3.) Many boast the privilege of having the freedom of Rome, and it is sold for a great price. (Acts xxii. 28.) But we have been enrolled in the Census of heaven. We, the Members of Christ, are already in heaven by virtue of the exaltation of our Head. (Cp. Eph. i. 20.) We live and act as subjects of Christ, and fellow-citizens with the Angels (Eph. ii. 19); and therefore we are not at home when we are on earth; "we have here no continuing city" (Heb. xiii. 14), but are journeying to our home in heaven. 21. μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως] will change the body of our abasement, so as to be conformed to the body of His glory. Hence Tertullian says (de Resur. Carnis, 55, and ad Marcion. v. 20), "Transfigurabit corpus humilitatis nostræ conformale corpori gloriæ suæ." And so Irenæus (v. 12. 3), with the exception that he uses the word 'conforme,' and not 'conformale.' The genitives of the substantives Tateivúσews and dó§ns are more expressive than adjectives (Taπewdy and ěvdočov) would have been; as showing that rareivwois, or abasement, is the characteristic of our body, and that dóga, or glory, is the characteristic of Christ's body (see on this use of the genitive James ii. 4, and cp. Rom. vi. 6, Tò σwμa Tĥs àμaprías), and that the abasement of the body comes from us, but the glory of the body comes from Christ. The Fathers rightly argue from this text for the identity of the risen body, under a change of condition. Thus Tertullian 1. c., "In resurrectionis eventu mutari licebit cum salute substantia; resurget hoc corpus nostrum quod humiliatur. Quomodo enim transfigurabit, si nullum erit?" And Irenæus, 1. c., "Quod est humilitatis corpus quod transfigurabit Dominus? | u 1 Cor. 15. 43, 51. 1 John 3. 2. ch. 2. 16. 19 39 Duke 1. 20 Rev. 3. 5. 1 Thess. 2. 20 ch. 1. 27. & 13. 8. & 20. 12. & 21. 27. Manifestum est, quoniam corpus quod est caro, quod et humiliatur cadens in terram." As St. Paul himself says, "It is sown in dishonour, it is raised in glory." 1 Cor. xv. 43, and see there, v. 51-54. After nuwv Elz. has els tò yevéolai avrò, which is a gloss. On the proleptic use of the adjective, μετασχηματίσει σύμμορφον, He will transfigure it so as to be conformed, ep. Rom. viii. 29, πроúρiσev σvμμóрpovs. Сp. Winer, § 66, p. 550 (who compares Matt. xii. 13), and Kühner, § 560. Matthiæ, § 414, 3, and note on 1 Cor. i. 8. — TÊ σwμAT! Tŷs dons] to the body of His glory. Wonderful transformation! This frail body of ours, if it is conformed to the body of Christ in suffering on earth, will be also conformed to His body in glory, even to that body which is adored by Angels, and sitteth at the right hand of God. If all the world could weep, it would never shed tears enough for him who is excluded from that glory, and consigned to everlasting shame. (Chrys., Theoph.) Christ, at His own Transfiguration, gave a pledge and glimpse of the future glorious transformation of the risen Body, and thus prepared the Apostles to suffer with Him on earth, in order that they might be glorified for ever with Him, in body and soul, in heaven. See on Matt. xvii. 2, 3. CH. IV. 2. Evodíaν таракаλ@] I beseech Euodia, and I beseech Syntyche-two women. It is remarked by St. Luke (Acts xvi. 13, 14), that at Philippi St. Paul preached specially to women. 3. Nal] Yea. So the best authorities. Elz. has wal. σuguye yvhole] true yoke-fellow. St. Paul might, if he had pleased, have handed down this person's name to the praise of the world in all generations, by adding a single word. But he has not done so. And now it cannot be determined who this person was. It cannot be his wife, as some have imagined. Both grammar and history (1 Cor. vii. 7) refute such a supposition. He may, perhaps, be referring to St. Luke, who cannot have been now at Rome (see ii. 20), and who appears to have been specially conversant with the Philippians. Cp. on 2 Cor. viii. 18. But such particulars as these are doubtless left in uncertainty for a good purpose, in order that we may not pretend to be "wise above what is written" (1 Cor. iv. 6), and also to remind us, that it is of little importance, whether our names are found recorded with honour in the world's history, provided they are found hereafter written" in the book of life," v. 3. Compare what is said above, Introduction to the Acts of the Apostles, pp. xii, xiii, or p. 6 of new edit. -- auraîs] them, i. e. Euodia and Syntyche. - KANμEVTOS] Clement; probably the same person who was afterwards Bishop of Rome, and whose Epistle to the Corinthians is still extant. So Origen in John i. 29. Eusebius, iii. 4, and iii. 15, and S. Jerome, de Viris Illust. 15. S. Irenæus says (iii. 3. 3), that the blessed Apostles (Peter and Paul) having founded the Church of Rome, committed the Episcopate of it to Linus, whom St. Paul mentions in his Epistles to Timothy (2 Tim. iv. 21), and that Linus was succeeded by Anencletus, and that after him, in the third place [S. Jerome says the fourth, and Tertullian says, de Præscr. 32, "Clementem à Petro ordinatum"], Clement was appointed to that Episcopate, who had beheld the blessed Apostles, and had been conversant with them, and who had their preaching still ringing in his ears, and their tradition before his eyes; and in this respect he was not single, for others were then surviving, who had been taught by the Apostles. In the time of this Clement, no small dissension arose among the brethren at Corinth; and the Church of Rome sent to the Corinthians a letter, very adequate to the occasion, constraining them to peace, and renovating their faith, and declaring to them e Rom. 12. 12. 2 Cor. 13. 11. 1 Thess. 5. 16. ch. 3. 1. d Heb. 10. 25. e Ps. 55. 22. Matt. 6. 25. 1 Pet. 5. 7. f John 14. 27. & 16. 33. 2 Cor. 13. 11. Gal. 5. 22. Col. 3. 15. Rom. 1. 7. g Rom. 12. 17. & 13. 13. 1 Cor. 13. 4-7. 1 Thess. 4. 3-5. & 5. 22. h Rom. 15. 33. 2 Cor. 13. 11. i 2 Cor. 11. 9. Gal. 6. 6. k 1 Cor. 4. 11. 2 Cor. 11. 27. C e 4 Χαίρετε ἐν Κυρίῳ πάντοτε, πάλιν ἐρῶ, χαίρετε. 54 Τὸ ἐπιεικὲς ὑμῶν γνωσθήτω πᾶσιν ἀνθρώποις· ὁ Κύριος ἐγγύς. σ· Μηδὲν μεριμνᾶτε, ἀλλ ̓ ἐν παντὶ τῇ προσευχῇ καὶ τῇ δεήσει μετὰ εὐχαριστίας τὰ αἰτήματα ὑμῶν γνωριζέσθω πρὸς τὸν Θεόν· 7' καὶ ἡ εἰρήνη τοῦ Θεοῦ, ἡ ὑπερέχουσα πάντα νοῦν, φρουρήσει τὰς καρδίας ὑμῶν καὶ τὰ νοήματα ὑμῶν ἐν Χριστῷ Ἰησοῦ. 8 ε Τὸ λοιπὸν, ἀδελφοὶ, ὅσα ἐστὶν ἀληθῆ, ὅσα σεμνὰ, ὅσα δίκαια, ὅσα ἁγνὰ, ὅσα προσφιλῆ, ὅσα εὔφημα, εἴ τις ἀρετὴ, καὶ εἴ τις ἔπαινος, ταῦτα λογίζεσθε· h 9 » ἃ καὶ ἐμάθετε καὶ παρελάβετε καὶ ἠκούσατε καὶ εἴδετε ἐν ἐμοὶ, ταῦτα πράσ σετε· καὶ ὁ Θεὸς τῆς εἰρήνης ἔσται μεθ' ὑμῶν. 10 'Εχάρην δὲ ἐν Κυρίῳ μεγάλως, ὅτι ἤδη ποτὲ ἀνεθάλετε τὸ ὑπὲρ ἐμοῦ fro... φρονεῖν, ἐφ ̓ ᾧ καὶ ἐφρονεῖτε, ἠκαιρεῖσθε δέ. · Οὐχ ὅτι καθ ̓ ὑστέρησιν λέγω· ἐγὼ γὰρ ἔμαθον ἐν οἷς εἰμὶ αὐτάρκης εἶναι· 12 κ οἶδα καὶ ταπεινοῦσθαι, οἶδα καὶ περισσεύειν, ἐν παντὶ καὶ ἐν πᾶσι μεμύημαι καὶ χορτάζεσθαι καὶ πεινᾷν, καὶ περισσεύειν καὶ ὑστερεῖσθαι· 13' πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντί με. 14 Πλὴν καλῶς ἐποιήσατε συγκοινωνήσαντές μου τῇ θλίψει. 1 John 15. 5. 2 Cor. 12. 9. the tradition which he had recently received from the Apostles. Clement was succeeded by Evarestus. (Irenæus.) On the succession of the earlier Bishops of Rome, see Bp. Pearson, Minor Works, ii. pp. 401-468, with the additions of his learned Editor, pp. 469-473. Bp. Pearson places the Episcopate of Linus, A.D. 55-67; that of Anencletus, to 69; that of Clement, from 69 or 70-83. It has happened providentially, that while the names of so many helpers of St. Paul are not specified, the names of Linus and Clemens were commemorated by him. The support of St. Paul's Apostolic authority was thus given to them and their public | acts, as Bishops of the Church, after his death. It is not unworthy of remark, that these commemorations of them are found in Epistles written by him from Rome, of which City each of them was Bishop; and in his farewell Epistle, viz. in the Philippian Epistle, the last that he wrote to a Church, and that is addressed to a Colony of Rome: and in the second to Timothy, the last of all his Epistles. That this saying does not imply any assertion concerning the certainty of their salvation, appears from Exod. xxxii. 32. Ps. lxix. 28. Rev. iii. 6, where names once written in the book of Life are represented as liable to be blotted out. In the last named of those passages Christ says, “ He that overcometh, I will not blot out his name out of the book of life." 4. πάλιν ἐρῶ] I will say again: although some may think it strange that I, now in prison at Rome (i. 7. 13), should rejoice, and invite you to rejoice, yet I say it, and will say it again. 5. Τὸ ἐπιεικές] let your fairness (see 1 Tim. iii. 3) be known unto all men. A fitting exhortation to the Philippians, Roman colonists (see Acts xvi. 12), many of them soldiers settled in Greece, a conquered province; such persons were prone to be unfair, insolent, and oppressive to their neighbours. - ὁ Κύριος ἐγγύς] The Lord (is) at hand. The Christian Watchword. Ye Roman colonists and soldiers, do not be proud of your Roman lordship: remember your Lord-Christ is near at hand. 7. ἡ εἰρήνη τοῦ Θεοῦ] the Peace of God, which passeth all understanding, shall keep your hearts and minds. This Apostolic Benediction, which has sounded in the ears of Christendom for eighteen hundred years, proceeded from St. Paul in prison. Such was the power of the Holy Ghost, and of faith. His body is chained, but his heart is in heaven; and he thence speaks to the World. So it had been in the prison of the city of Philippi, to which he now writes from Rome. He and Silas were in prison there, and their feet were set fast in the stocks, but at midnight they prayed and sang praise unto God. Acts xvi. 24, 25. A practical illustration of his own precept here in v. 6-" Be over careful for nothing," &c. ἡ ὑπερέχουσα πάντα νοῦν] which overpasseth all understanding. "Pax ista præcellit omnem intellectum nostrum, neque sciri à nobis, nisi cùm ad coelestia venerimus, potest." Augustine (de Fide, 16). 8. Τὸ λοιπόν] Finally. He repeats the word (see iii. 1), like one who still lingers, and is loath to bid farewell. | | Therefore the Apostle commands us to provide things honest, - εἴ τις ἀρετή] Not to be rendered, ' if there is any virtue (for this could not be questioned), but whatever virtue there is.' Cp. εἴ τις θέλει, whosoever desires, Luke ix. 23; and the phrase, εἴ τις ἔχει ὦτα ἀκούειν, whosoever hath ears to hear, Mark iv. 23; vii. 16, which is equivalent to ὁ ἔχων στα ἀκούειν : and Rom. xiii. 9, εἴ τις ἑτέρα ἐντολὴ, whatsoever other commandment there is; 1 Cor. ii. 14, εἴ τινος ἔργον μετεῖ, whosesoever's work shall remain; and viii. 3. See also John iii. 3. 5; vi. 53, where this phrase introduces very important doctrinal declarations. λογίζεσθε] reason upon, meditate on them, so as to practise them. Cp. Ps. cxxxix. 2, ελογίσαντο ἐν καρδίᾳ ἀδικίαν. Prov. xvi. 30. Ezek. xi. 2. Hos. vii. 15. Mic. ii. 1, λογιζόμενοι κόπους καὶ ἐργαζόμενοι. Compare the use of the Italian word ragionare. The thought is expressed, according to his degree, by Horace (1 Ep. i. 10), "Quid verum atque decens curo et rogo, et omnis in hoc sum." See also I Sat. iv. 137, "hæc ego mecum Compressis agito labris." 10. ἀνεθάλετε τὸ ὑπὲρ ἐμοῦ φρονεῖν] ye put forth fresh aprosia of your care for me; repullulastis sapere pro me' (Aug.); 'refloruistis sentire pro me.' (Vulg.) He rejoices that they had sprouted forth afresh in their care for him, now that he was relieved by their alms, as in a second spring. Cp. Aug. Conf. xiii. 25. Αναθάλλω is used here in an active sense, as in Ezek. xvii. 24. Ecclus. i. 18. Ye had the mind of tender affection for me always, but ye now displayed it; like a tree which has life in it in winter, but which puts forth evidence of that inner life by its foliage in spring. The Christian, in his almsgiving, is like a tree planted by the water-side, whose leaf does not wither, and which brings forth its fruit in due season. (Ps. i. 3.) The former germinations of their loving care for the Apostle had shown themselves when he was at Thessalonica, on his first visit to Greece (v. 15), and probably when he was afterwards at Corinth. See on Acts xviii. 5, and on 2 Cor. xi. 9. ἠκαιρεῖσθε] ye had not a season. It was not from any barrenness on your part, that you did not put forth buds and sprouts of affection, but you had no favourable season for such spiritual vegetation. 11, 12.] See By. Sanderson's Sermon, vol. i. 113-117. 12. Οἶδα καί] I know both, &c. Elz. has δὲ instead of καὶ, which is more expressive, and is in the best MSS. · ἐν παντὶ καὶ ἐν πᾶσι] in each thing (taken singly), and in all (collectively). μεμύημαι] a beautiful word. I have been initiated. These are our Christian Mysteries:-how different from those of the Heathen! 13. ἐνδυναμοῦντί με] who empowereth me. So Ignatius (ad Smyrn. 4) looking forward to martyrdom, ἐν τῷ ὀνόματι Ἰησοῦ n m 15 * Οἴδατε δὲ καὶ ὑμεῖς, Φιλιππήσιοι, ὅτι ἐν ἀρχῇ τοῦ εὐαγγελίου, ὅτε ἐξῆλθον ἀπὸ Μακεδονίας, οὐδεμία μοι ἐκκλησία ἐκοινώνησεν εἰς λόγον δόσεως καὶ λήψεως, εἰ μὴ ὑμεῖς μόνοι· 16 ὅτι καὶ ἐν Θεσσαλονίκῃ καὶ ἅπαξ καὶ δὶς εἰς τὴν χρείαν μοι ἐπέμψατε. 17 " Οὐχ ὅτι ἐπιζητῶ τὸ δόμα, ἀλλὰ ἐπιζητῶ τὸν καρπὸν η Rom. 15. 28. τὸν πλεονάζοντα εἰς λόγον ὑμῶν. • Απέχω δὲ πάντα καὶ περισσεύω· πεπλή- Cor. 12 ρωμαι δεξάμενος παρὰ ̓Επαφροδίτου τὰ παρ ̓ ὑμῶν, ὀσμὴν εὐωδίας, θυσίαν δεκτὴν εὐάρεστον τῷ Θεῷ. n Tit. 3. 14. o 2 9. Heb. 13. 16. p 2 Cor. 9. 8. Ps. 23. 1. 19 - Ο δὲ Θεός μου πληρώσει πᾶσαν χρείαν ὑμῶν, κατὰ τὸ πλοῦτος αὐτοῦ ἐν τ δόξῃ ἐν Χριστῷ Ἰησοῦ. 20 Tậ q ch. 1. 11, & 16. 27. δὲ Θεῷ καὶ Πατρὶ ἡμῶν ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων, ἀμήν. Ασπάσασθε πάντα ἅγιον ἐν Χριστῷ Ἰησοῦ· ἀσπάζονται ὑμᾶς οἱ σὺν ἐμοὶ τα;; ἀδελφοί· 22 ἀσπάζονται ὑμᾶς πάντες οἱ ἅγιοι, μάλιστα δὲ οἱ ἐκ τῆς Καίσαρος vμâs oi dè oi Jude 25. οἰκίας. Χριστοῦ εἰς τὸ συμπαθεῖν αὐτῷ πάντα ὑπομένω αὐτοῦ με érduvaμouvтos. Cp. 1 Tim. i. 12. 2 Tim. iv. 17. Elz. adds Xar, not in A, B, D*. 15. ἐν ἀρχῇ τοῦ εὐαγγελίου] at the beginning of the Gospel preached by me. Philippi was the first city to which he preached in Greece (Acts xvi. 12). He makes it a subject of praise to the Philippians, that at the beginning of his Apostolic career, when he was little known in Greece, they, a poorer Church, had come forward, and stood alone in ministering to his needs, even when he was absent from them; and had twice sent pecuniary supplies to him, even when he was in the wealthy City of Thessalonicathe capital of Macedonia. Clement of Rome says to another Greek Church, that of Corinth (c. 47), "Take the Epistle of the blessed Paul into your hands. What did he write to you first of all, ev apx Toû vayyelov, i. e. at the beginning of his preaching to you?" He then refers them to the first Chapter of the first Epistle (1 Cor. i. 10). In that case the word evayyéλiov seems to be used (as Cotelerius observes) of preaching by writing. Here it is said of preaching by word of mouth, and signifies his first preaching of the Gospel among them.' See Acts xvi. 12—xvii. 1. Cp. Sanderson (i. p. 112). We are not to imagine (as some have done) that St. Paul's Apostolic career began at his Conversion. It is not to be dated from his Conversion at Damascus, but from his Ordination at Antioch. See above on Acts xiii. 3, 4. This mention here of the kindness of the Philippians at the beginning of his Apostolic Ministry, is more striking as a record of his thankful remembrance of them, because it is made in this Epistle, almost at the end of his Ministry. See above, Introduction to this Epistle, the last that he wrote to a Gentile Church. It is observable that there is a similar retrospect in the last Epistle of all that St. Paul wrote-the Second to Timothy. There he goes back, with grateful reminiscence, to the earliest period of his own Ministry-the persecutions he endured at Antioch, and Iconium, and Lystra (iii. 11), and to the commencement of his intercourse with Timothy (i. 5). At the close of his career, he takes a review of the whole, from the beginning, in order that he may be duly sensible of God's continual care and love towards him. So here. An exemplary pattern of thankfulness to all-especially at the end of life. There is a difficult passage, hitherto unexplained, in the Epistle of S. Polycarp to the Philippians, which illustrates, and is illustrated by this text. In the Old Latin Version of S. Polycarp's Epistle, sect. xi. (the original Greek of that section is lost), we read, "Nihil tale sensi in vobis, in quibus laboravit beatus Paulus, qui estis in principio Epistolæ ejus." This clause has been usually supposed to mean that the Philippians are mentioned in the beginning of his Epistle. But this is unintelligible. The true meaning of S. Polycarp seems to be, that they themselves are his (St. Paul's) Epistles in the beginning of his ministry. Cp. St. Paul's own language to the Corinthians, "Ye are my Epistle," 2 Cor. iii. 2, where see note. · ὅτε ἐξῆλθον ἀπὸ Μακεδονίας] when I went out of Mace donia. This circumstance is mentioned, because he was driven al of Macedonia by the inveterate rancour of the Jews, persecuting him first from Thessalonica (Acts xvii. 5—10), then following him to Beroea, and expelling him also thence; and thus he was forced to go out of Macedonia. Yet he says, ye Philippians did not desert me, but succoured me even then. Rev. 1. 6. & 5. 12. giving. But it is to be remembered, that the word λaußáveiv, as applied to ministerial maintenance, signifies to take as a due. See 2 Cor. xi. 8. 20, el Tis λaußáve.. The minister of God Aaußável, by right, under the Gospel, as under the Law. See on 1 Cor. ix. 14, and Irenæus iv. 8. 3, who shows the unity of both Testaments in this provision. 16. Kal év eσσaλoviкn] even in Thessalonica, that great and wealthy City, where it might be expected that some would be. friend me. Ye sent and succoured me even there. 17. τὸ δόματὸν καρπόν] Not that I seek after the gift, but I do seek after the fruit that aboundeth to your account. Observe the definite articles. The gift is not the thing that I seek after, in your love, but the fruit that aboundeth to your account, not to mine. "Non ut ego explear, sed ne vos inanes remaneatis." Aug. (Serm. 46.) I have learnt from Thee, O Lord, to distinguish between the gift and the fruit. The gift is the thing itself, which is given by one who supplies what is needed, as money, or raiment. But the fruit is the good and well-ordered will of the giver. It is a gift, to receive a Prophet, and to give a cup of cold water; but it is fruit, to do those acts in the name of a Prophet, and in the name of a Disciple. The raren brought a gift to Elias, when it brought him bread and flesh; but the widow brought fruit, because she fed him as a man of God. Augustine (Confess. xiii. 26, referring to St. Paul's words here, and to Matt. x. 41, 42, and to Kings xvii.). 18. bouny evwdías] an odour of sweet smell-like the odour of incense. There is a fragrant perfume in Almsgiving to man, which ascends in a cloud of aromatic incense to God. See Eph. v. 2. - Ovolav-e] a sacrifice acceptable, well-pleasing to God. An offering, therefore, not made to me, but to God, Whose Apostle I am. Cp. Prov. xix. 17. Matt. xxv. 35. Heb. xiii. 16. This is the true character of Christian almsgiving. Cp. ii. 17, and see S. Irenæus, iv. 18. 4, where he shows that the Jews are no longer able to offer oblations acceptable to God; which are offered in the Church, through Christ, and there only, and by Him alone; and explains what those oblations are. An important lesson to those who imagine, that if money is given, it signifies little from whom it comes, and with what motive it is offered. 21. Távтα ayiov] every saint. Observe St. Paul's thoughtfulness for individuals: and cp. St. John's message, "Greet the friends by name." 3 John 15. 22. μάλιστα οἱ ἐκ τῆς Καίσαρος οἰκίας] especially the Christians of Casar's household-probably freedmen, and other domestics of the Palace. Cp. Lightfoot, Journal of Philology, vol. iv. pp. 57-79. St. Paul says, "specially they of Caesar's household," and thus shows that he had special means of intercourse with them. In his confinement on the Palatine (see on i. 13) he had become acquainted with some members of the Imperial Household. Perhaps some of them had been employed in ministering to him, as a state-prisoner, in his detention; and he had gained influence over some who were appointed to guard him. At Philippi, a Colony of Rome, the Apostle had preached to the Jailor who guarded him, and to all his household (Tỷ oikią 23 Η χάρις τοῦ Κυρίου Ἰησοῦ Χριστοῦ μετὰ τοῦ πνεύματος ὑμῶν ἀμήν. AUTOû, Acts xvi. 32), and they all were baptized by him. He is now at Rome, and has made converts of Caesar's household, who salute the Philippians as their brethren in Christ. Such a greeting as this must have been specially welcome to the Philippians. See above, i. 13. The Gospel was first preached to the poor (Matt. xi. 5), and God chose the weak things of this world (1 Cor. i. 26-28), and the Apostle had shown his Christian tenderness for the large and despised class of slaves, to which Onesimus belonged, by his letter to Philemon (Philem. 16). Now Christianity has found its way into the household of Cæsar. At length, after it had been persecuted by the Cæsars, it won Emperors to Christ. Thus the mustard-seed of the Gospel grew, and stretched forth its branches, and overshadowed the World. (Matt. xiii. 31. Luke xii. 19.) 23. τοῦ πνεύματος ὑμῶν] your spirit. So A, Β (see Mai) D, E, F, G, and Lachm., Tisch., Alf., Ellicott. Elz. dr. INTRODUCTION TO THE EPISTLE TO THE HEBREWS I. On the Authorship of the Epistle to the Hebrews. THIS Epistle has been ascribed to different persons. The names of those to whom it has been assigned may be conveniently taken into consideration in the following alphabetical order. 1. Apollos has been regarded as its author by many learned writers in recent times'. But to this opinion there are several insurmountable objections. Apollos was of Alexandria'; and it may be safely affirmed, that, if Apollos had written the Epistle, his Christian fellow-countrymen would have been cognizant of the fact, and would have been moved by a sense of justice, as well as national zeal, to vindicate its authorship to him. The ancient Church of Alexandria was the most learned Church in Christendom. In its Catechetical School, founded by St. Mark, it reared a succession of men eminent for erudition and literary research. The early Christian Teachers of Alexandria would not have allowed that distinguished Alexandrine Teacher to be despoiled of his due honour. Apollos had many devoted adherents'; and if he had been the writer of the Epistle, some of them would have come forward in his native country, and elsewhere, to claim for him the credit of so signal a service to the cause of the Gospel, as the composition of the Epistle to the Hebrews. But, as will be shown hereafter, the Christians of Alexandria, from the earliest times, unanimously ascribed this Epistle to another person. Not one Alexandrine writer can be cited as having assigned it to the Alexandrine Teacher Apollos. Nor is this all. The fact is, that not a single Author of any note, in any part of Christendom for fifteen centuries, attributed it to Apollos. That opinion first appeared in the world in the six teenth century. It is clear from the Epistle itself, that the Author was known by his friends, especially those to whom it was first sent; and few persons, it may be supposed, will be induced to imagine, that the authorship remained a secret for so long a time, and that it was first discovered fifteen hundred years after Christ". 2. St. Barnabas has been supposed by others to be the Author of this Epistle. That opinion has been maintained by many able advocates with much learning and ingenuity 7. The most important argument in its favour is, that the Epistle is ascribed to Barnabas, without hesitation, by one of the most learned writers of the second and third centuries, Tertullian. In one of his Montanistic treatises, where he urges the necessity of a severe penitential discipline towards those who have lapsed into deadly sin, and cites passages from the writings of St. Paul in support of his own opinion, he says: "I am willing, by way of supererogation, to add |