which the votaries of particular deities were distinguished. Mr. BLACKWALL (Sacred Classics, vol. ii. p. 66.) considers it as an allusion to an Egyptian custom, according to which any man's servant, who fled to the temple of Hercules, and had the sacred brands or marks of that deity impressed upon him, was supposed to be under his immediate care and protection, and by that to be privileged from all violence and harsh treatment. No. 538. EPHESIANS ii. 18. For through him we both have access by one spirit unto the Father. THE word Tроσaywy, which we render access, properly refers to the custom of introducing persons into the presence of some prince, or of any other greatly their superior, in which case it is necessary they should be ushered in by one appointed for that purpose, to preserve a becoming decorum. DODDRIDGE, in loc. No. 539.-ii. 19. Ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God.] The proselytes who joined themselves to the God of Israel, were by the Jews and by the scriptures styled strangers. He that only took upon him to worship the true God, and observe the precepts of Noah, was Ger Toshab, a stranger permitted to dwell among them, and to worship in the court of the gentiles. He that was circumcised, and became obedient to the law of Moses, was Ger Tzedek, a proselyte of righteousness: but both were called strangers according to the maxim of the Jews: all the nations of the world are called strangers before the God of Israel; but the Jews are said to be near to him. But now, according to the language of the apostle, there is no such difference, the believing Gentile being equally admitted with believing Jews, to the privileges of the New Jerusalem, and equally related to God as part of his family. WHITBY, in loc. No. 540.-iv. 8. And gave gifts unto men.] Here is an allusion to the custom of conquerors, who used to give largesses to their soldiers after a triumph. Though the Roman instances of this custom are perhaps most familiar to our minds, yet all who are acquainted with antiquity know that it was not peculiar to them. (Judges v. 30.) DODDRIDGE, in loc. No. 541,-iv. 26. Let not the sun go down upon your wrath.] Many persons have observed, that this was agreeable to the Pythagorean practice, who used always, if the members of their particular society had any dif ference with each other, to give tokens of reconciliation before the sun went down. This exhortation is peculiarly important to prevent excessive and long-protracted anger, which might in time increase to habitual malice; a temper exceedingly unbecoming a christian. No. 542.-iv. 28. Let him that stole, steal no more.] This exhortation, though agreeing with the first and most obvious principle of all moral duties, was necessary in the present instance, because in many nations it was not counted a sin to steal, nor were they ashamed of it when it was charged on them. WHITBY, in loc. No. 543.-v. 18. Be not drunk with wine.] It is highly probable that here may be a particular reference to those dissolute ceremonies called the Bacchanalia, that were celebrated by the heathens in honour of him whom they called the god of wine. While these rites continued, men and women made it a point of their religion to intoxicate themselves, and run about the streets, fields, and vineyards, singing and shouting in a wild and tumultuous manner; in opposition to which extravagant vociferations, the use of devout psalmody is with great propriety recommended. Plato somewhere tells us, that there was hardly a sober person to be found in the whole Attican territories during the continuance of these detestable solemnities. DODDRIDGE, in loc. No. 544.-vi. 16. Fiery darts.] This is evidently in allusion to those javelins or arrows, which were sometimes used by the ancients in sieges and battles. ARRIAN (de Exped. Alex. lib. 2.) mentions wupPope BEλn, fire-bearing darts, and Thucydides (lib. ii. 75.) Uppopoι 01501, fire-bearing arrows. Livy (lib. xxi. cap. 8.) calls a weapon of this kind a falarica, which he describes as a javelin surrounded at the lower part with combustible matter, which, when it was set on fire, the weapon was darted against the enemy. No. 545.-PHILIPPIANS i. 23. In a straight between two. THE original is very emphatical, and seems to be an allusion to a ship stationed at a particular place, and riding at anchor, and at the same time likely to be forced to sea by the violence of the winds'; which presents us with a lively representation of the apostle's attachment to his situation in the christian church, and the vehemence of his desire to be unbound, that is, to weigh anchor, and set sail for the heavenly country. DODDRIDGE, in loc. No. 546.—ii. 15. Among whom ye shine as lights in the world.] This metaphor has an allusion to the buildings which we call light-houses, the most illustrious of which was raised in the island of Pharos, when Ptolemy Philadelphus built that celebrated tower, on which a bright flame was always kept burning in the night, that mariners might perfectly see their way, and be in no danger of suffering shipwreck. Some of these light-houses were constructed in the form of human figures. The colossus at Rhodes held in one hand a flame which enlightened the whole port. These lights were also sometimes moveable, and were used to direct the marches of the caravans in the night. Pitts thus describes them: "They are somewhat like iron stoves, into which they put short dry wood, which some of the camels are loaded with. Every cotter hath one of these poles belonging to it, some of which have ten, some twelve of these lights on their tops, and they are like wise of different figures, one perhaps oval, another triangular, or like an N or M, &c. so that every one knows by them his respective cotter. They are carried in the front, and set up in the place where the caravan is to pitch, before that comes up, at some distance from one another." (Harmer, vol. i. p. 472.) The meaning of the passage from these representations is obvious. Ye shine as elevated lights in the dark world about you, that ye may direct those that sail on this dangerous sea, and secure them from suffering shipwreck, or guide those who travel through this desert in their way to the city of rest. (Matt. v. 14. Luke ii. 32. John v. 35. 2 Pet. i. 19.) No. 547.-iii. 2. Beware of dogs.] This may very possibly be an allusion to Isaiah lvi. 10, 11, 12. The Jews used to call the Gentiles dogs, and perhaps St. Paul may use this language, when speaking of their proud bigots, by way of retaliation. (Rev. xxii. 15.) L'Enfant tells us of a custom at Rome, to chain their dogs at the doors of their houses, and to put an inscription over them, Beware of this dog, to which he seems to think these words may refer. DODDRIDGE, in loc. No. 548.-iii. 8. But what things were gain to me, those I counted loss for Christ.] In that tempest to which St. Paul was a witness, and by which he was exposed to such imminent danger, after long abstinence, he stood forth in the midst of them, and said, sirs, ye should have hearkened unto me, and not have loosed from Crete, and to have gained this harm and loss, yuiar, (Acts xxvii. 21.) It is the same word which the apostle uses in this passage, from which we may accurately obtain his meaning, if it is not allowed to have such an allusion. What things were gain to me, these I counted loss, nav, |