Annotations on the New Testament

Annotations on Chap. V.

[ a] V. Offering ] The difference of 〈 in non-Latin alphabet 〉 offering and 〈 in non-Latin alphabet 〉 sacrifice, is ordinarily observable: see Heb. 10. where instead of 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , sacrifice and offering v. 5. is 〈 in non-Latin alphabet 〉 , Burnt-offering and sacrifice for sin, v. 6. where, as 〈 in non-Latin alphabet 〉 sacrifice is certainly expressed by 〈 in non-Latin alphabet 〉 , the bodies of beasts wholly burnt upon the altar (of which therefore no part came to the Priest, Heb. 13. 11.) so the 〈 in non-Latin alphabet 〉 oblation is the 〈 in non-Latin alphabet 〉 , or meat-offering, the flour and oil Lev. 2. 2. of which part was burnt with fire, and the remnant was Aaron 's and his sons, v. 3. And as of the former of these, when it was offered by Noah, Gen. 8. 20. it is said that the Lord smelled a sweet savor, v. 21. and that as a token that his wrath was pacified, as it follows, the Lord said in his heart, I will not again curse the ground anymore, &c. so Lev. 2. 2. the other is said to be an offering made by fire, a sweet savor unto the Lord. And accordingly here to the mention of offering and sacrifice, meatoffering and burnt-offering, is added, 〈 in non-Latin alphabet 〉 , for a smell of sweet savor, which notes this death of Christ, which is expressed by it, to be a means appointed by God for the averting his wrath from us, for the appeasing and reconciling him to us, as those sacrifices were wont to do, and an engagement to us to live such lives as may be acceptable to God, contrary to the noisome lusts ver. 3.

[ b] V. 4. Foolish talking ] That 〈 in non-Latin alphabet 〉 signifies foolish speaking, and that 〈 in non-Latin alphabet 〉 signifies the same, only with this addition of designing it as jest, to move laughter (and therefore 〈 in non-Latin alphabet 〉 is ordinarily interpreted 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , a ridiculous person, or one that causeth laughter ) there is no question. But that the text may here reasonably be thought to confine them both to obscene and filthy discourse, may also appear, not only by the company that they are set with, fornication, uncleanness, inordinate lust, fil • hinesse, but especially by the reason that is rendered for the abandoning of all these, v. 5. For this you know, that every fornicator, or unclean person, or inordinate luster, which is an idolater, hath no inheritance in the kingdom of Christ or of God. Where if • hese two be not of the same sort with the former, belonging all to uncleanness, that enumeration in the reason would not comprehend the severals in the exhortation, which it must be supposed to do. To this purpose therefore it is first observable of the word 〈 in non-Latin alphabet 〉 foolish-speaking, that it is the Scripture elegance to express uncleanness by folly; so folly in Israel is adultery; and so in Euripides 〈 in non-Latin alphabet 〉 , matters of Venery, are called 〈 in non-Latin alphabet 〉 foolish, and in Aristophanes 〈 in non-Latin alphabet 〉 , which is the same, and so 〈 in non-Latin alphabet 〉 speaking folly may be speaking obscenely: secondly, that 〈 in non-Latin alphabet 〉 , (which is joined with it by 〈 in non-Latin alphabet 〉 or, and so is but an explication of it) as it is by Hesychius rendered 〈 in non-Latin alphabet 〉 levity, and 〈 in non-Latin alphabet 〉 foolish-speaking, so it is also 〈 in non-Latin alphabet 〉 filthy, unclean speaking: thirdly, that after all these here is added 〈 in non-Latin alphabet 〉 , which being in the plural, belongs equally to all the foregoing words, and that signifying not barely that which is not convenient, but indecent, foul, unbecoming, doth by a kind of propriety belong to that of immodest, unclean behavior: fourthly, by this way of rendering these words all manner of uncleanness will be comprehended in this prohibition; that in the members, acted through all the sorts, will be comprehended in the three words ver. 3. that of unseemly behavior, gestures, &c. under the word 〈 in non-Latin alphabet 〉 filthiness v. 4. and that of the tongue in the other two words of foolish speaking, or jesting: fifthly, it is ordinarily known how much of the wit and jesting of wicked profane persons consists in this one subject of obscene and scurrilous discourse, and so how reasonable it was, in the prohibiting all uncleanness, to name that of obscene jesting, which, I suppose, was meant by the 〈 in non-Latin alphabet 〉 , putrid, rotten communication, c. 4. 29.

[ c] Ib. Giving of thanks ] What 〈 in non-Latin alphabet 〉 here signifies may be matter of some question. It signifies ordinarily thanks giving; and that belonging especially to God (from whom all mercies are received, and to whom all thanks are due) may be meant here by the word, though no mention of God be added to it: and so the Context may well bear, Let there be no unclean scurrilous jests used among you, but rather giving of thanks, that is, Let the Christians way of mirth be far from that of obscene wit; the recounting the mercies of God in Christ, calling you from darkness to his marvelous light, will far better become a Christian, and to this purpose see ver. 20. But yet it may be observed what notion there is of 〈 in non-Latin alphabet 〉 (of which this word is compounded) several times in the Epistles, for piety, Christian virtue in general. Thus c. 4. v. 29. where the corrupt communication is forbidden, and instead of it the good commanded, for profitable instruction, or edification, this is designed 〈 in non-Latin alphabet 〉 , that it may give grace, that is, afford spiritual advantage in increase of piety, in the hearers. So Col. 4. 6. Let your speech be always 〈 in non-Latin alphabet 〉 , with grace, that is, gracious, pious, seasoned with salt, contrary to the putrid, corrupt, mentioned to the Ephesians. So Col. 3. 16. 〈 in non-Latin alphabet 〉 , with grace singing, that is, after the manner of pious gracious persons, in a Christian manner: and so 'tis also Eph. 5. 19. in the reading of the Kings MS. And agreeably to this notion of 〈 in non-Latin alphabet 〉 we have 〈 in non-Latin alphabet 〉 , a gracious pious woman, Prov. 11. 16. And so perhaps 〈 in non-Latin alphabet 〉 may signify in this place, gracious, pious, religious discourse in general, being set opposite to the filthy, obscene discourse preceding, and not to be restrained to one species of it, recounting the mercies of God.

[ d] V. 15. That ] The word 〈 in non-Latin alphabet 〉 generally in the New Testament is not to be rendered that, but how, especially when it follows 〈 in non-Latin alphabet 〉 so Luk. 8. 18. 〈 in non-Latin alphabet 〉 , take heed how you hear, and 1 Cor. 3. 10. 〈 in non-Latin alphabet 〉 , Let him take heed how he superstruct. And so 'tis here to modify the accurate walking, and accordingly 'tis answered with 〈 in non-Latin alphabet 〉 as, that they behave themselves warily between the two dangers of being corrupted on one side, and devoured on the other; in the first not 〈 in non-Latin alphabet 〉 as easy, seducible people, in the second 〈 in non-Latin alphabet 〉 as wise, prudent men, that can manage their affairs to the best advantage, and not run hazards to no advantage.

[ e] V. 16. Redeeming the time ] 〈 in non-Latin alphabet 〉 , though it have a sense very unlike the English words redeeming the time, yet cannot well be literally rendered otherwise, then either so, or buying out, or gaining the time. Theodotion useth it in the Active, 〈 in non-Latin alphabet 〉 , Dan. 2. 8. by that rendering the Chaldee 〈 in non-Latin alphabet 〉 , and there the Vulgar have, redimit is tempus, and we, gaining, or buying the season, referring particularly to the delays that they sought to make, thereby to save themselves from danger. The full meaning of the phrase in that place is, to use caution, and cunning, and dexterity, whether by delays, or any other means, for the saving of themselves from that danger that was threatened them, v. 5. And it seems to be a proverbial speech, which the use had made to signify more then the very literal of the words imported; and you may find it used in Authors in the same or like words. So in Plutarch, who sets it down for an Apophthegme of Scipio, 〈 in non-Latin alphabet 〉 , Seeing the madness of the enemies, he bid them buy the safety of the time, that is, avoid fighting with them at that season, for that it was with Commanders as with Physicians, who used not the sword or lance, but in extreme cures. Thus S. Chrysostom interprets it by the contrariety to 〈 in non-Latin alphabet 〉 , undergoing superfluous dangers, and such as bring no gain: and again he explains this exhortation by paying tribute, &c. and never opposing them in anything, but in preaching the Gospel, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , in things wherein they hurt not, give them no occasion. 〈 in non-Latin alphabet 〉 , The very preaching the Gospel shall bring their rage upon you, let it not take other beginning. Thus in Nazianzen 's 〈 in non-Latin alphabet 〉 . p. 14. of Julian, 〈 in non-Latin alphabet 〉 , where buying out of time is a proverbial expression for carrying himself cunningly, dextrously concealing (what he had not a mind to discover) his ill disposition under a disguise of gentleness. And proportionably 'tis so here, to use all prudent artificial devises to preserve them from the evil times then present, times of high corruption, and so of danger to their souls, wherein the carnal heathen sensualities (to which they had such temptation, and which were used in their mysteries and devotions) were very frequent among them, and against which the warning is very particular in the former part of the chapter, v. 6, 7, &c. and to which he returns again, as far as concerns drunkenness (the expression of the heathens devotion in some of their worships, the Bacchanalia ) ver. 8. And that 'tis this wisdom and dexterity which is here primarily meant, in respect of those spiritual dangers, the snares that were near their souls, may be conjectured by the verse immediately following, where 〈 in non-Latin alphabet 〉 for this cause, for this evilness of the days, they are advised not to be 〈 in non-Latin alphabet 〉 fools (as v. 16. 〈 in non-Latin alphabet 〉 , not as fools, and 〈 in non-Latin alphabet 〉 , no longer children, or fools, c. 4. 14. ) but understanding ( 〈 in non-Latin alphabet 〉 , noting that prudence, 〈 in non-Latin alphabet 〉 , that we speak of) what the will of the Lord is, that is, how contrary Christianity is to those heathen courses, which now by the cheats of the Gnostics are put off and commended to them, ver. 6. as things that are absolutely indifferent. Besides this it may be applied also to that other prudence for avoiding of persecutions, as those are expressed by evil days, Gen. 47. 9. and Psal. 49. 5. not to throw ourselves upon dangers unseasonably, where there is no probable advantage in our prospect, but to speak and exhort when 'tis likely to prosper, and at other times to refrain; and this may properly be styled gaining the time, watching opportunities, and when interposing would prove gainlesse, then to hold the peace, and expect some fitter season; see Rom. 12. 11.

[ f] V. 18. Excess ] The word 〈 in non-Latin alphabet 〉 signifies generally being given up to all wickedness, particularly luxury, meaning by that not only excess of drinking or eating, or wasting an estate, but especially giving himself up to riotous enormous lusts: thus Hesychius renders 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 , filthiness, insatiablenesse; and so when of the prodigal Lu. 15. it is said that the means of spending his pa • rimony was his living 〈 in non-Latin alphabet 〉 ver. 13. that is interpreted v. 30. by 〈 in non-Latin alphabet 〉 devouring his livelihood with harlots. And then we may discern the meaning of this phrase 〈 in non-Latin alphabet 〉 , speaking of drunkenness and filling themselves with wine, in which, saith he, there is (not excess, as that signifies immoderate drinking, for that was contained before in drunkenness, or being filled with wine, and to say that in drunkenness or in wine were immoderate drinking, would not be so commodious, but) unclean inordinate behavior, all kind of Venery and enormous lusts: so Theophylact 〈 in non-Latin alphabet 〉 , It signifies incontinent lust, for that is begotten by drunkenness: and so it is true not only in common observation, that inflaming themselves with wine betrays men to all uncleanness, but particularly in the heathen Bacchanals (to which he seems to refer, by opposing to them the being filled with the Spirit, and expressing that in Psalms, &c. the Christian way of rejoicing, contrary to their prophesying Wisd. 14. 28. or their mad howlings in their Orgia ) where after their drinking, uncleanness was wont to succeed, as in the Israelites Idol-feasts, after their sitting down to eat and drink, 'tis added, they rose up 〈 in non-Latin alphabet 〉 , to sport, or mock, which that it belongs to this of uncleanness, see Note on 1 Cor. 10. c. And so this is a seasonable exhortation to the Christians at Ephesus, living among the heathens, and in danger to be seduced by the Gnostics to the Idol-feasts, that instead of the Bacchanals, and unclean consequents of them, which were their way of worship to their idols or devils, they should entertain themselves after the Christian manner of singing Psalms, blessing and praising of God, which is the Christian jollity, to be preferred before those heathen bestial practices.

[ g] V. 19. Psalms and hymns and —] The difference of these three 〈 in non-Latin alphabet 〉 , Psalms, hymns, songs, must be fetched from the Jews who have three sorts of Canticles, first 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 amputavit, a concise verse, which is here called 〈 in non-Latin alphabet 〉 , a Psalm; secondly, 〈 in non-Latin alphabet 〉 Praise, celebration, depredicating of anything, which is here 〈 in non-Latin alphabet 〉 hymn; thirdly, 〈 in non-Latin alphabet 〉 Canticum or cantio, whence is 〈 in non-Latin alphabet 〉 Canticum canticorum, the song of songs, and to this answers here the 〈 in non-Latin alphabet 〉 , and the word 〈 in non-Latin alphabet 〉 added to it, spiritual or Christian, is both in opposition to the 〈 in non-Latin alphabet 〉 , and the like drunken, sensual • orgs and Ovations in their Bacchanalia, and perhaps in respect of the 〈 in non-Latin alphabet 〉 then among them, as of praying, so of singing also, by that extraordinary gift of the Spirit, 1 Cor. 14. 26. see Note on Jude f.

[ h] V. 30. Members of his —] It is the manner of the Sacred writers to express a complex body by the enumeration of the several parts of it, as the heaven and and earth for the world, evening and morning for the natural day, and many the like; see Note on Col. 1. c. and 2 Pet. 3. b. and so here his flesh and his bones signifies no more then he: and so the whole importance of the verse is, that we are members of Christ, and nothing else, (see Note on Joh. 6. d.)

Annotations on Chap. VI.

[ a] V. 12. High places ] What 〈 in non-Latin alphabet 〉 signifies here will be soon discerned, first, by remembering that the several regions of the air, and all above the globe of the earth, is in the Hebrew styled 〈 in non-Latin alphabet 〉 , and in the Greek of these books, 〈 in non-Latin alphabet 〉 heavens, and so 〈 in non-Latin alphabet 〉 will signify those places, the several regions of the air: secondly, that the Syriac reading for 〈 in non-Latin alphabet 〉 spiritual parts 〈 in non-Latin alphabet 〉 spirits, and the phrase spirits of wickedness readily signifying wicked spirits, and those oft used to denote Devils, the spirits of wickedness in heavenly places will be no more then the powers of the air under their 〈 in non-Latin alphabet 〉 or prince, c. 2. 2. that is, devils under Beelzebub the prince of the devils. These are here distinguished from the 〈 in non-Latin alphabet 〉 , the worldly rulers of the darkness of this age. Noting several sorts of devils, either in respect of their mansions, 〈 in non-Latin alphabet 〉 , saith Ignatius ad Ephes. aerial or earthy spirits; or else of the inclinations which they suggest. The earthy devils suggesting grosser carnal appetites, filthiness of the flesh, &c. the aerial, pride, vain-glory, malice, &c. the filthiness of the spirit. And the Gnostic heretics by power of sorcery seducing men to both sorts of these filthiness, all fleshy abominable lusts, and all malice and rancor against the Orthodox Christians, it is here truly said, that they were to contend with both sorts of evil spirits, terrestrial and aerial, the terrestrial that ruled among the heathen dark parts of the age, and the aerial wicked spirits.

[ b] V. 15. Shod ] The use of shoes in the celebration of the Passover hath been formerly observed: For so the Israelites were commanded at their eating of it, that they might be ready for their journey, to have each of them their shoes on their feet; so when the Apostles, Mar. 6. 8. were commanded to be shod with sandals, the meaning is, that they should be ready to take their journey. So in Plautus, calceati dentes, shod teeth, that is, ready to devour the feast. So the Egyptian virgins were not permitted to wear shoes, that is, to be ready to go abroad. All this belongs to the explication of this phrase, as it is joined with 〈 in non-Latin alphabet 〉 in readiness, denoting the preparation or readiness for the journey, the whole Christian course, for which the doctrine of peace and charity doth provide and furnish them. But then this is not all, for the shoes are here mentioned among the armor (and so Strabo lib. 10. speaking of the Cretian youths, saith of them, that they did 〈 in non-Latin alphabet 〉 , use military attire and shoes ) and so they clearly were, and were ordinarily made of brass. A mention we have of them in the story of Goliath, his greaves of brass; and so among the Grecians they were so ordinary, that they are known in Homer by that title of 〈 in non-Latin alphabet 〉 , the brazen-shooed Grecians, 〈 in non-Latin alphabet 〉 saith Phavorinus, who had greaves of brass or iron, as also of silver, in Virgil, l. 7.

The use of these was to defend their feet against the gall-traps which were wont to be thrown in the fields or ways, to stop their marches, sharp stakes sticking up to wound or gall their feet, and make them that had fallen upon them unable to go afterward. This use then of the shoes for marching is here referred to, and the Gospel of peace, the obligation to peace and charity, (that lies upon Christians by the Gospel, and which is here set before faith, and hope of salvation ) is the furniture or preparation for the feet, supplies the place of those greaves, fits us for our Christian course, which beyond all things, consists in preserving of peace with all, and especially now in opposition to those heretics that broke the unity of the Church, and breathed out nothing but malice and persecution against all the Orthodox Christians, and labored all they could to draw others to partake with them.

Annotations on Chap. I.

[ a] V. 1. Philippi ] The Philippians here named must (by Analogy with the Corinthians, and the rest to whom the other Epistles are addressed) be interpreted to be of a larger extent then the inhabitants of that one city, and either to contain all the Christians throughout all Macedonia, or at least all that were under that Metropolis. For that Philippi was such, is the distinct affirmation of S. Luke, Act. 16. 12. 〈 in non-Latin alphabet 〉 , Philippi is the prime, or first, city in the province of Macedonia; that is, either of all Macedonia, as one wider Province, or at least of one Province of it. And it is there added that it was then a colony, that is, inhabited by Romans (from whence it is that v. 21. they speak of themselves as Romans: ) and such colony-cities that were so inhabited by Romans, were generally (though not only they) pitched on by the Roman Pretors or Presidents to be the cities whither the neighbouring regions should come for justice, the places of assizes, &c. and so became the chief cities. So Photios, 〈 in non-Latin alphabet 〉 , The city of Philippi being a metropolis of the Province of the Macedonians, and this expressly speaking of it as it was in S. Paul's time, Act. 16. 21. where the inhabitants of it, as of a Roman Colony, call themselves Romans. So S. Chrysostom on Act. 16. 〈 in non-Latin alphabet 〉 , S. Luke sets down the places, as writing an history, and showing where the Apostle spent any time, he names only the greater cities, (such are Metropoles ) and passeth by the rest, making Philippi, thus named, one of those greater. And this is supposed by the ancient writer under Ignatius 's name, in Epist. ad Tarsens. when he tells them to whom he writes, 〈 in non-Latin alphabet 〉 , the Churches of the Philippians, in the plural, salute you, that is, the Churches under that Metropolis. And therefore when Philippi is by the Geographers (and out of them by the author of the argument of this Epistle ) affirmed to be 〈 in non-Latin alphabet 〉 , a little city under the Metropolis Thessalonica, it must be remembered that that definition belongs to some other time, probably long before that of S. Paul's writing here, or, in the Acts, his preaching to them. For so 'tis certain that this city built and thus named by Philip King of Macedon, had formerly been called 〈 in non-Latin alphabet 〉 , and then 〈 in non-Latin alphabet 〉 (whence was the proverb, 〈 in non-Latin alphabet 〉 , because of a golden mine which Appian saith was near it) and was then a small city; which hinders not but that how under the Roman Empire it might be improved and advanced, especially being now a Colony of Romans; (and being so, 'tis not imaginable it should be subject to Thessalonica, a city in another Region, an hundred and ten miles off from it, which was no Colony.) As when in Palestine, Cesarea Stratonis became a Colony of the Romans, called Colonia Prima Flavia, by Pliny, à Vespasiano deducta, the Prime Colony called Flavia, as being brought thither by Flavius Vespasianus, it became also, in respect of the Ecclesiastical Government, a Metropolis, under which Jerusalem itself was. For that many cities became Metropoles, which formerly were not, there is no doubt, and is affirmed in the 12. Can. of the Council of Chalcedon, 〈 in non-Latin alphabet 〉 , Cities are honored with the names of Metropoles by the Emperors letters. So also Strabo, Geog. l. 17. p. 840. 〈 in non-Latin alphabet 〉 , Provinces have been at several times variously divided; which concludes the Metropoles to be changed also: and l. 13. p. 629. giving an account of the confusion of Provinces by him observed, he saith it was caused 〈 in non-Latin alphabet 〉 , because the Romans distributed them not according to the divisions of tribes, but another way, according to the keeping of courts and assizes. And thus doth Pliny set down for Metropoles of Asia, Laodicea, Sardis, Smyrna and Ephesus, upon this only account, that the courts were kept there to which other cities resorted. The truth is 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , which was now changed and advanced into Philippi, and a Metropolis of Macedonia, by being a Colony of the Romans, was originally a city of Thrace, and so is affirmed to be by Stephanus 〈 in non-Latin alphabet 〉 . And so Scylax Caryandeus among the cities of Thrace hath 〈 in non-Latin alphabet 〉 , next after Neapolis. And Eustathius on Dionysii 〈 in non-Latin alphabet 〉 . to the same effect, 〈 in non-Latin alphabet 〉 , seating it on the bank of Strymon, where Pomponius Mela in his description of Thrace placeth Philippi, and so doth Pliny Nat. Hist. l. 4. in his Survey of Thrace, A Strymone — intus Philippi Colonia: and so Dio describing Pangaeum Montem in Thrace saith 'tis close by Philippi. But granting all this of the former times, 'tis yet certain that at the time of S. Paul's converting this city, it was changed from the ancient form, first it was a Roman Colony, and the inhabitants thereof 〈 in non-Latin alphabet 〉 Romans, Act. 16. 21. and in that state made a Metropolis of the adjoining part of Macedonia, where the Roman Prefect kept his assizes for all that 〈 in non-Latin alphabet 〉 . According to this Division saith Vlpian, in provincia Macedonia Dyrracheni, Cassandrenses, Philippenses Italici Juris sunt. This may be illustrated à pari. Nicopolis is by S. Chrysostom affirmed to be a city of Thrace, 〈 in non-Latin alphabet 〉 , and so by Theodoret 〈 in non-Latin alphabet 〉 , Nicopolis is a city of Thrace, but borders on Macedodia, (in like manner as Philippi did;) and yet in the Subscription of the Epistle to Titus we read, 〈 in non-Latin alphabet 〉 , from Nicopolis of Macedonia. This may serve to give account of the varieties which seem to be among writers about this city. And as in Civil, so in Ecclesiastical divisions such variety is observable. Those cities were chief and Metropoles where the Gospel was first planted, and thence communicated to the neighbouring regions. And such was Philippi, as 'tis clear by the story of S. Paul's preaching the Gospel in Macedonia, Act. 16. 9, 10, &c. and 1. Thess. 2. 2. first at Philippi, then after at Thessalonica. In which respect, of the 〈 in non-Latin alphabet 〉 priority of conversion to the Faith, and being S. Paul's 〈 in non-Latin alphabet 〉 first-fruits in that region, some privilege belongs to Philippi even before Thessalonica, that chief Metropolis of Macedonia, viz. that Philippi was the elder sister in the Faith, and so in that respect, though not in others, the prime Metropolis of Macedonia. Hence it is that the liberality of the brethren of Macedonia (in common) 2 Cor. 11. 9. is imputed to the Philippians peculiarly, Phil. 4. 16. by which it appears that all the Christians of that region or 〈 in non-Latin alphabet 〉 of Macedonia are contained under that title. And so though there be but one Epistle written by S. Paul to these Philippians, yet S. Polycarp mentions Paul's Epistles (in the Plural) to them, by which learned men understand those other inscribed to the Thessalonians, that other chief city of Macedonia, which might therefore belong to Philippi also. And to that the severe adjuration of the Apostle, 1 Thess. 5. 27. seems to belong, where he adjures them by the living God that that Epistle be read 〈 in non-Latin alphabet 〉 to all the holy brethren indefinitely, that is, I conceive, to all the Christian, in each Church of Macedonia. And so it is evident that the Epistle inscribed to the Corinthians belonged to all the Churches of Achaia, 2 Cor. 1. 1. and so that inscribed to the Colossians was also to be read Col. 4. 6. by the Church of Laodicea, the chief Metropolis of Phrygia, to which Colossae is adjoin'd as a secondary, Col. 2. 2. By all this appears how in Philippi there may be more Bishops then one, indeed as many as were in all Macedonia, at least as in the cities under that Metropolis.

[ b] Ib. Bishops ] What the word 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 notes in the Old and New Testament, hath been said already, Note on Act. 1. b. viz. praefecture or ruling power in the Church. But whether this belonged to singular persons, one in each city and region adjoining, or to a number of such, ruling together as colleagues, hath been of late controverted by some, and this place▪ which mentions in Philippi Bishops in the Plural, hath been a principal testimony to conclude that in one Church there were many Bishops. This, if it were granted and consequently, that Bishops here denote no other then those whom we now call Presbyters, would be of no force to infer this conclusion, That Churches in the Apostles times were ruled not by single Bishops, but many Presbyters; because 1. it were possible that the Apostle himself might at this time retain that supreme Episcopal power in own hands, and though absent in body, yet by letters (being present in spirit ) exercise that power over them: Or 2 ^dly , if the Apostle had constituted a Bishop over them, yet 'tis possible that at the writing this Epistle the Chair might be vacant, or that the Bishop might be absent. And indeed Epaphroditus, who is by Theodoret and others affirmed to be Bishop of Philippi, by Theophylact, 〈 in non-Latin alphabet 〉 Doctor, which that it is the title of Bishop, we have formerly shown, (Note on 1 Cor. 12 d.) appears c. 4. 18. to have been with Paul at this time, when he wrote the Epistle, (so saith Theophylact, that the Clergy are mentioned in this, and in no other Epistle, because they had sent Epaphroditus with necessaries for the Apostles use) and to have carried the Epistle to them, which one thing might make it inconvenient to inscribe the Epistle to him. And yet in the body of the Epistle c. 4. 3. there is an Apostrophe which in all probability belongs to him, under the name of his yoke-fellow, that is to look to the relief of the widows▪ supposing him present at the opening of the letter. But there is no need of such answers as these to avoid the force of this argument. That which hath been said Note a. will give a clear account of it, that Philippi being a Metropolis, under which were many other Churches, which had each of them a Bishop▪ all those Bishops are here meant by 〈 in non-Latin alphabet 〉 in the Plural, as this Epistle was written to all those cities or Churches, and not only to that of Philippi. Of this it is clear in Ecclesiastical writings, that there was a Bishop constituted by the Apostles. For so Tertullian distinctly mentions it for one of those Churches which derived the pedigree of Bishops from the Apostles as founders. And Ignatius, S. Paul's successor at Antioch, in his Epistle to them, names Vitalis as their Bishop, and the Latin old copy of Polycarps Epistle to them mentions Vitus, which is surely the same. And though that Epistle mentions 〈 in non-Latin alphabet 〉 Elders and Deacons only, yet considering the notion of 〈 in non-Latin alphabet 〉 , set down Note on Act. 11. b. there will be little doubt but that Elders there and Bishops here are all one, viz. all the Bishops of the cities under that Metropolis, which may well be contained under the title there prefixed to it, 〈 in non-Latin alphabet 〉 , to the Church of God adjoining, or belonging, to Philippi. And indeed as the word 〈 in non-Latin alphabet 〉 Elders is a note of Prefecture, and so may fitly belong to the Bishop in each city (see Note on Act. 11. b.) in all the places of the New Testament, so there is little reason to doubt of the word 〈 in non-Latin alphabet 〉 bishops. The first mention of it is Act. 20. 28. where those that had been called Elders of the Church, v. 17. are 〈 in non-Latin alphabet 〉 , Bishops of the flock, set over it by the Holy Ghost: where, if the fl • ck were the Christians of any one city, there might be some pretence that the Elders or Bishops in the Plural might be those which are now called Presbyters. But it is apparent that the flock is the Christians of all Asia, of which it is said c. 19. 10. that all that dwelt in Asia heard the word of the Lord, and almost all Asia were converted, saith Demetrius v. 26. which Paul c • lls the opening of a great door to him in those parts, 1 Cor. 16. 9. And consequently the Elders or Bishops there, are the Bishops of all Asia, at least those that belonged to Ephesus as their Metropolis. To which purpose is that of S. Irenaeus l. 3. c. 14. In Mileto convocatis Episcopis & Presbyteris ab Eph • so & proximis civitatibus, the Bishops and Elders being assembled at Mil • tus, from Ephesus and the next of the cities. And therefore S. Paul in his oration to them tells them, they had known how he had been with them all the time from the first day that he came into Asia, c. 20. 18. noting those to whom his speech was addressed to be the Bishops of Asia, and not of that city only. The next mention of Bishops (beside that in this place) is that 1 Tim. 3. 2. He that desires the office of a Bishop, &c. A Bishop therefore must be blameless, &c. and in the same words Tit. 1. 7. In both which places, as it is agreeable to the affirmations of the Ancients (see Note on Act. 11. b.) that there should be constituted B • shops only and Deacons in the several Churches, (there being no middle order yet in use) so that 〈 in non-Latin alphabet 〉 distinctly notes those Bishops, and not those whom we now call Presbyters, is the joint affirmation of Chrysostom and Theophylact and Oecumenius. 〈 in non-Latin alphabet 〉 , there was need of more Bishops, and of those which preside in every city. And again, 〈 in non-Latin alphabet 〉 , Elders in every city ] he there means Bishops, as also in the Epistle to Timothy: And when he saith in every city, it is because he would not have the whole Island entrusted to one, but that every city should have there own Pastor. And so saith Eusebius of Titus, that there being an hundred cities in Crete converted to the faith by S. Paul, Titus had the bishopric of them all, that is the Metropolitical power; that he might ordain Bishops under him, saith Theodoret; that he might exercise judicature and ordination, saith Chrysostom and Theophylact. There are no more mentions of this word 〈 in non-Latin alphabet 〉 in the New Testament, and in all these it is fairly appliable to the Bishops, or single Praefects or Governors of Churches: And so though it be generally resolved that the word Bishop and Elder are equivalent in the Scripture, yet is not this to be understood so, that either, and both of them signifies indifferently those whom we now call Presbyters, but that they both signify Bishops, one settled in each Church by the Apostles, there being no use of that second order in the Church, till the number of believers increased.

[ c] Ib. Deacons ] Of the word 〈 in non-Latin alphabet 〉 we have spoken at large, Note on Luk. 8. a. both as that signifies indefinitely to serve, and as to wait at the table, and give every man his dimensum from the 〈 in non-Latin alphabet 〉 , and from thence to distribute to the poor, to all that want. And thus the seven Deacons institution Act. 6. may be thought to confine their name and office in the Church of Christ to that (especially and principally) of 〈 in non-Latin alphabet 〉 serving tables, distributing to the poor, v. 2. called the 〈 in non-Latin alphabet 〉 , daily ministration ver. 1. But (beside that those seven were not wholly employed in those inferior employments, but Stephen and Philip made use of for the preaching of the Gospel, cap. 7. 8. and Samaria converted and baptized by the latter of them, and he therefore called Philip the Evangelist, Act. 21. 8.) it is every where clear, that the word 〈 in non-Latin alphabet 〉 is not to be restrained to that notion, but taken in a more general, for any officer, or servant, or minister, without particular notation of the kind wherein the service or ministry consists, and being taken in an Ecclesiastical notion, shall signify any inferior Church-officer, however employed by the Bishop or Apostle to whom he belongeth. The original of this word and office is to be taken from the Jews, among whom the ministers and officers that attended the Judges in every city, Deut. 16. 18. are in the Scriptures called 〈 in non-Latin alphabet 〉 , by the Rabbin's, 〈 in non-Latin alphabet 〉 ministers, and with the addition of 〈 in non-Latin alphabet 〉 , ministers of the synagogue, or Consistory, and juniores, the younger, saith Maimonides, such as had not attained to the age of Doctor; and these sure are the 〈 in non-Latin alphabet 〉 that buried Ananias, Act. 5. 6. These Epiphanius calls 〈 in non-Latin alphabet 〉 (a word lightly varied from the Hebrew 〈 in non-Latin alphabet 〉 ) and saith the Deacons in the Christian Church are directly parallel to them: For as they were the 〈 in non-Latin alphabet 〉 , keepers of the treasure, so did they also 〈 in non-Latin alphabet 〉 , perform all ministerial offices indifferently. And of them the Jews have a saying, that about the time of the destruction of Jerusalem the learning of the wise men, that is, Doctors, was degenerated into that of the Azanitae, and the learning of the Azanitae into that which was competible to the Notaries, noting the subordination of the Azanitae to the Doctors, and of the Notaries to the Azanita. From hence appears the notion and office of these Deacons in the Christian Church, those that attended and waited on the Bishop, and did whatsoever he appointed them, preach, baptize, &c. read the Gospel, attend the Bishop in ministering the Sacrament of the Lord's supper, receive the oblations from the sub-deacon, and bring them to the Bishop, mind the people in performing the several parts of the divine office, call on them to pray, to sing, to hear, to kneel, &c. And as these were first trained up for these ministries in the family of the Bishop, so were they after in Religious houses and Colleges, or Monasteries, (which appear by the ancients to have been seminaries of the Church, and not instituted only for prayer and devotion:) and such, when they have used the office of a Deacon well, 〈 in non-Latin alphabet 〉 , 1 Tim. 3. 13. purchase to themselves a good degree, that is, 〈 in non-Latin alphabet 〉 , say the scholiasts, shall soon ascend higher, as Clemens being Peters Deacon at Rome, succeeded him in the Episcopal chair. Proportionable to which it was, that afterwards the Bishops were chosen out of Monasteries, Gregory Nazianzen, Basil, Chrysostom, &c. Thus is the word Deacons to be understood in this place, being joined to Bishops, as those that attend on them in every Church, and were then next to them, there being not then (as far as appears) any middle sort of Church officers instituted betwixt the Bishops and them. And the same is certainly the notion of it in that other place, 1 Tim. 3. 8, 12. where the rules are given for the qualifying them that are ordained to that office (as before had been given for the Bishops) instead of which are the 〈 in non-Latin alphabet 〉 ancient men, Tit. 2. 2. all one with 〈 in non-Latin alphabet 〉 Deacons, in this more comprehensive notion, as it contains the 〈 in non-Latin alphabet 〉 diversities of ministrations, 1 Cor. 12. 5. And these are elsewhere called 〈 in non-Latin alphabet 〉 ministers of God 1 Thess. 3. 2. the title that was then bestowed on Timothy, as the fellow-laborer of Paul in the Gospel, and 〈 in non-Latin alphabet 〉 , in Christ, as of Epaphras 'tis said, Col. 1. 7. our fellow-servant (all one with his fellow-laborer before) who is for you a faithful minister in Christ, and 〈 in non-Latin alphabet 〉 in the Lord, as of Tychicus, Ephos. 6. 21. our beloved brother and 〈 in non-Latin alphabet 〉 faithful minister in the Lord. In all which places 〈 in non-Latin alphabet 〉 with those adjuncts is applied to those assistants and attendants on the Apostles, that were, as they pleased, employed by them in the Gospel. Besides these, other places there are wherein 'tis applied to the Apostles themselves, 〈 in non-Latin alphabet 〉 deacons or ministers simply, 1 Cor. 3. 5. 〈 in non-Latin alphabet 〉 of God, 2 Cor. 6. 4. of Christ, 2 Cor. 11. 23. Ephes. 3. 7. 1 Tim. 4. 6. of the Church, Col. 1. 25. of the Gospel, ver. 23. of the New Testament, 2 Cor. 3. 6. And this still in a more general notion, as it denotes servants, officers, of what kind soever.

[ d] V. 7. My grace ] That the word 〈 in non-Latin alphabet 〉 , which signifies any favor or mercy of God, should here peculiarly be used for the sufferings which had befallen S. Paul in the discharge of his office, will not appear strange, if first it be considered, how often this state of suffering is mentioned by Christ, and by S. Paul, S. Peter, and S. James, as an eminent mercy of God's to them who are thus honored by him, & accordingly that it is to be looked on as matter of all joy (in their account) whensoever it befalls any; secondly, if it be compared with ver. 29. where the Philippians suffering for Christ, as eminently as their believing in him, is mentioned as that which 〈 in non-Latin alphabet 〉 was granted them by way of 〈 in non-Latin alphabet 〉 grace, or mercy, or special favor of God. As for that which is affirmed in both these verses, that this Church of Philippi was thus persecuted for Christianity, and so participated with him in his bands or sufferings, though it be not mentioned in the story of the Acts, yet it is in itself easy to be believed, (and by these testimonies put beyond all question) the Jewish unbelievers everywhere stirring up the Roman magistrates to persecute the believers in their Provinces.

[ e] V. 13. Palace ] 〈 in non-Latin alphabet 〉 signifies in the Latin (and so in Greek and same) the common hall, or court, where judgment used to be had, the Praetor being a Roman officer in their judicatures; 〈 in non-Latin alphabet 〉 , the place where the people meet, saith Phavorinus: and so sure it signifies here, and S. Paul 's being imprisoned, and brought before the judges, might be a means to make Christianity known to the bench and the whole court. Thus one of his Judges had told him that he had persuaded him, 〈 in non-Latin alphabet 〉 a little way, to be a Christian, which is the thing that here seems to be related to, or some other of the same nature.

[ f] V. 18. Pretense ] The word 〈 in non-Latin alphabet 〉 signifies not only a pretext or pretense (and so is opposed to 〈 in non-Latin alphabet 〉 a true cause ) but also an occasion, as 〈 in non-Latin alphabet 〉 , he seeks occasions, Prov. 18. 1. and so it seems to be taken here, (and so more fitly to connect with 〈 in non-Latin alphabet 〉 , by all means, then it could do if it were rendered in pretense, ) thus, by all means 〈 in non-Latin alphabet 〉 , whether by occasion only, that is, accidentally, and not by a designed causality, 〈 in non-Latin alphabet 〉 , or whether by truth, that is, by a direct real way of efficiency.

[ g] V. 22. Fruit of my labor ] 〈 in non-Latin alphabet 〉 seems to be a Latinisme, operae pretium, and so to signify accordingly worth my labor, worth doing, as we say a desirable thing. So Theophylact renders it 〈 in non-Latin alphabet 〉 not fruitless, 〈 in non-Latin alphabet 〉 , saith he, for I bring forth fruit by this means.

[ h] V. 23. To depart ] Of the many acceptions of the word 〈 in non-Latin alphabet 〉 none seems more proper to this place then that which is in its self most simple and plain, that it signify to depart this world, or retire, remove out of this life, migrare, abire, discedere, reverti; every of which is usually taken for an expression of death, and are answerable to the Hebrew 〈 in non-Latin alphabet 〉 , which the Syriac here makes use of, the same which is by the Chaldee used of Moses on Cant. c. 1. when Moses 's time came 〈 in non-Latin alphabet 〉 to depart, or, that he should depart, out of the world: and so 2 Tim. 4. 6. 〈 in non-Latin alphabet 〉 , is ordinarily rendered, the time, or season of my departure, or decease. 〈 in non-Latin alphabet 〉 in Palladius ( Hist. Lausiac. p. 506. A) to loose from thence, or most properly to return, alluding to Eccles. 12. 7. where the body returns to the earth as it was, to the place from whence originally it came out, and so the spirit unto God that gave, or first breathed, it into the first man. And so ordinarily in Christian Authors 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , and the like. And for the original of this use and acception of the word, nothing can be more probable then that it is a phrase of the Mariners, who are said 〈 in non-Latin alphabet 〉 to loose from the haven, when they go out, oram solvere, and absolutely solvere, to loose; and when they do this by way of return homewards, then 'tis properly 〈 in non-Latin alphabet 〉 . So Luk. 12. 6. 〈 in non-Latin alphabet 〉 , is coming home, returning from the marriage feast. So 2 Mac. 8 1. 〈 in non-Latin alphabet 〉 retiring disorderly. So the method of reducing conclusions to their principles is by Aristotle styled 〈 in non-Latin alphabet 〉 , saith Philoponus, & again 〈 in non-Latin alphabet 〉 , a returning, or running back, from the conclusions, or effects, to their Principles; adding that it is a metaphor 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , from travelers returning to their homes, and 〈 in non-Latin alphabet 〉 , a return from strangers to ones own home is thus styled.

[ i] V. 25. Having this confidence ] 〈 in non-Latin alphabet 〉 is somewhat an obscure phrase, and may best be explicated by two considerations. First, that 〈 in non-Latin alphabet 〉 signifies hoping with some confidence, answerable to the Heb. 〈 in non-Latin alphabet 〉 which is ordinarily rendered 〈 in non-Latin alphabet 〉 hope, but 2 Kin. 18. 20. 〈 in non-Latin alphabet 〉 persuasion, confidence. So v. 6. 〈 in non-Latin alphabet 〉 , hoping confidently this very thing. So 2 Cor. 1. that which is expressed by 〈 in non-Latin alphabet 〉 I hope, v. 13. is 〈 in non-Latin alphabet 〉 in this persuasion v. 15. Then for the phrase 〈 in non-Latin alphabet 〉 , that is in ordinary construction all one which 〈 in non-Latin alphabet 〉 I know that I hope, or, am persuaded, or, of this I am sure, (so 〈 in non-Latin alphabet 〉 is ordinarily used) that I hope, or am persuaded. And this is very agreeable to the matter in hand, where to comfort them in their sadness for his afflictions, he minds them that, in order to their good, he foresees it very probable that he may be permitted to live, and though he knows not by any certain revelation whether he shall or no, yet this he knows that he hopes, and considering God's dipensations of providence, is verily persuaded (which also includes his desire) of it.

Annotations on the Epistle to the Philippians. Chap. II.

[ a] V. 6. Form of God 〈 in non-Latin alphabet 〉 signifies not only an external and accidental form, as Mar. 16. 12. nor at all an image or picture (as 〈 in non-Latin alphabet 〉 seems to do, Rom. 2. 20. 2 Tim. 3. 5. and is rendered by Hesychius 〈 in non-Latin alphabet 〉 , [note a] personation or image ) but it is taken also in good authors for an internal essential form or being. Thus in Aeschylus, speaking of 〈 in non-Latin alphabet 〉 , they are, saith he,

one form, that is, thing, under divers names. The words of Phavorinus are most observable for the explication of this place, 〈 in non-Latin alphabet 〉 , the word signifies that which hath a being of itself, and needs not the assistance of another to its being; and again, 〈 in non-Latin alphabet 〉 , it properly signifies • ssence, & then cites these very words 〈 in non-Latin alphabet 〉 , which is, saith he, 〈 in non-Latin alphabet 〉 , known in the essence of God, being God, and by the rays and beams of his Divinity (shining even in his first conception and birth) discerned and known to be so. This here appears to be the notion of the word by 〈 in non-Latin alphabet 〉 , the form of a servant, that follows ver. 7. for that was not only an external, but also a real form; he was really a servant of God's, in his human nature undertaking an office designed him by God, and most strictly obeying him in all things; and 〈 in non-Latin alphabet 〉 . Heb. 2. 7. he was a little lower, or for a little while (the time that he spent here on earth) lower than the Angels, who we know are the servants of God: and so the words 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 ver 8. (which frequently signify likeness, and external habit, and forms ) do here signify that outward appearance, which doth not exclude but include the inward being and reality; for it is certain, and by all acknowledged, that he was really a man, & not only in likeness & appearance so. Thus doth Theophylact interpret it, 〈 in non-Latin alphabet 〉 , the form of God signifies his essence, 〈 in non-Latin alphabet 〉 , as the form of a servant is the nature of a servant. This being thus evident of this first phrase 〈 in non-Latin alphabet 〉 , where Christ's Divinity is asserted, and that precedaneous to his humiliation, and as the terminus à quo the term of elevation, from which his exinanition and humiliation takes the rise, and is much increased thereby, there would now be little gained to the cause of the Photinians, or Arians, in case the phrase that follows, 〈 in non-Latin alphabet 〉 , which we render, thought it no robbery to be equal with God, should appear to be mistaken. For when it is once acknowledged that Christ was God before his assumption of our human nature, and that being really God, or 〈 in non-Latin alphabet 〉 subsisting in the real form of God, he took our humanity upon him, it is by necessary consequence concluded that he was equal with God, which is all that is pretended by any from this second phrase. For as to them that affirm Christ a Deus factus, a God that had a beginning of being so, and from thence deny his equality with the Father, it is evident that they dare his Divinity from his resurrection and exaltation, (which is manifestly confuted by his being God before his humiliation) and they that affirm him 〈 in non-Latin alphabet 〉 , of like, (but not 〈 in non-Latin alphabet 〉 , of the same) being with the Father, are sufficiently confuted by the notion of 〈 in non-Latin alphabet 〉 here set down, as it signifies the real being of God, wherein he was 〈 in non-Latin alphabet 〉 subsisting, for that includes Equality, and not likeness only. Now for the phrase 〈 in non-Latin alphabet 〉 that it should signify Christ's not assuming to appear like God, or spectari tanquam Deum, to be looked on as God, and so belong to his forbidding many times to have his power and divine greatness proclaimed, there is but one argument which to me makes it anything probable, (and that not taken notice of by them that defend that sense) and that taken from the 〈 in non-Latin alphabet 〉 but which follows v. 7. For in this notion of the phrase it would most commodiously agree with that he would not assume, or own, so much greatness, but humbled, or emptied, himself, &c. where that assuming and that humbling are directly opposite, and so most agreeable to the importance of 〈 in non-Latin alphabet 〉 , a note of Opposition. And indeed this notion of the phrase would very well connect it to the antecedents, thus, he being in form, &c. that is, really and eternally God, when he came down on earth, would not thus assume and magnify this power, but 〈 in non-Latin alphabet 〉 , diminish'd or lessened and humbled himself, asked at one time, Why callest thou me god? none is good save God; and at another, commanded that his miracles, which demonstrated him to be God, should not be divulged. And this notion consists very well with the Context. and the assertion of Christ's Divinity, for being God he might yet choose to conceal his being so. But yet after all this, there is no reason to adhere to this interpretation. For first, 〈 in non-Latin alphabet 〉 doth nowhere appear to signify jactare, or ostentare, or venditare, to assume, or take upon one. And though 〈 in non-Latin alphabet 〉 may sigifie prey, or prize, in war, yet 〈 in non-Latin alphabet 〉 to esteem or accoun being joined with it, no way inclines it to this notion, but to that which the ordinary interpretation affixes to it, that he counted it no prey, prize, acquisition, or (which is all one) robbery, to be equal with God. And whereas it is pretended that it is a Syriac phrase, and that proved by a passage in the Syriac Liturgy, where upon Christ's asking Baptism of John, John answers, 〈 in non-Latin alphabet 〉 I will not assume rapine, that is no proof of this notion. For first, that which John thus expressed, was, that he would not do so injurious a thing as to pretend to have greater authority then Christ, and consequently to admit him to his Baptism, and so it seems, to assume rapine, in Sytiack, is to do an injurious thing. And secondly, there is some difference between assuming and thinking, and consequently 〈 in non-Latin alphabet 〉 to think being join'd with 〈 in non-Latin alphabet 〉 rapint, must signify to think or count it a rapine, or an injury, (which is very distant from boasting of it as a prize, triumphing or assuming ) and that is the notion that the ordinary interpretation gives of it. As for the phrase 〈 in non-Latin alphabet 〉 , there is as little reason to render that, spectari tanquam Deum, to be looked on as God, for neither is 〈 in non-Latin alphabet 〉 to be looked on, but to be, nor 〈 in non-Latin alphabet 〉 tanquam, as, but equal, or as great as another. It is true in the verse cited out of Homer, that 〈 in non-Latin alphabet 〉 is to look on him as equal to God, and that proves that 〈 in non-Latin alphabet 〉 signifies either a God, or one equal to God; but then 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , to be and to be looked on, are not the same, and so 〈 in non-Latin alphabet 〉 is to be equal, and not only to be looked on as such. The true notion of 〈 in non-Latin alphabet 〉 may be discerned by Luk. 6. 34. where they that lend to the rich are said to do it 〈 in non-Latin alphabet 〉 , that they may receive from them loanes, or benefits, of as great a value; where 〈 in non-Latin alphabet 〉 in the plural, (just as here) signifies that which is equally valuable: and as there 〈 in non-Latin alphabet 〉 is to receive that which is equal, or equivalent, so 〈 in non-Latin alphabet 〉 is to be equal, and 〈 in non-Latin alphabet 〉 to God, of the same value and real power and Divinity with God the Father. And theo follows 〈 in non-Latin alphabet 〉 , either in the notion of 〈 in non-Latin alphabet 〉 for yet, though he were thus great, yet he vilified, submitted himself; or as 〈 in non-Latin alphabet 〉 signifies but, He was God, and, without any injury, equal to his Father, but for all this, or notwithstanding this, he vilified himself &c. And this is the clear rendering of this whole place.

[ b] V. 7. Made himself of no reputation] 〈 in non-Latin alphabet 〉 signifies to lessen, diminish; so Phavorinus, 〈 in non-Latin alphabet 〉 , to suffer or underge diminution: so the Hebrew 〈 in non-Latin alphabet 〉 , which Ier. 14. 4. and 15. 9. is rendered 〈 in non-Latin alphabet 〉 to empty, is Joel 1. 10, 12. Nehom. 1. 4. 〈 in non-Latin alphabet 〉 to diminish, and Hos. 4. 3. 〈 in non-Latin alphabet 〉 , to make little.

[ c] V. 12. Fear and trembling ] That the phrase 〈 in non-Latin alphabet 〉 , with fear and trembling, signifies 〈 in non-Latin alphabet 〉 with humility, is ordinarily said from the Ancients, and is confirmed by S. Chrysostom's, using it of the Angels, 〈 in non-Latin alphabet 〉 , the Angelical powers assist with fear and trembling, the Cherubims hide their faces, the Seraphims cry with trembling, holy, holy, holy Lord, &c. And thus it may here have a very commodious sense, so as to be answerable to those words in the second part of this speech v. 13. for God worketh in you to will and to do, of his good pleasure, which is a foundation of all humility. But the notion of the phrase in other places of these books seems to imply something more, not only lowliness of mind, but diligence and caution, and solicitude, and fear of displeasing, as a qualification of obedience, (and so fearing the Lord with all the heart and soul, Deut. 10. 12. consists in keeping his commandments, &c.) such as will be required to render it acceptable to God. Thus Ephes. 6. 5. Servants, obey your masters with fear and trembling, that is, a very great fear of offending, terror, or trembling lest they should do anything amiss. So 2 Cor. 7. 15. upon S. Paul's orders of severity v. 9. either delivered by Titus, or made known to him by S. Paul v. 14. (and so he an officer of S. Paul's, sent to see how they behaved themselves under it) Titus tells him of the Corinthians obedience ( 〈 in non-Latin alphabet 〉 again) 〈 in non-Latin alphabet 〉 , how with fear and trembling ye received him, that is, entertained him and his message from Paul with all readiness of obedience, all diligence, and fear, and zeal v. 11. to approve your selves unto him. Thus 〈 in non-Latin alphabet 〉 in fear signifies, 1 Pet. 1. 17. with all diligence and care to approve themselves to God; and so 2 Cor. 7. 1. in the fear of God is the qualification of their cleansing from all filthiness, and perfecting holiness: and Heb. 12. 28. as the qualification of serving God acceptably is added 〈 in non-Latin alphabet 〉 with reverence and fear; and that backed with the consideration of, Our God is a consuming fire. And accordingly the worshippers of God, the pious among the Gentiles, are called 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , men of reverence and fear, their fear signifying their solicitude and diligence to please God, wherein their piety consisted. And so 1 Pet. 3. 15. 〈 in non-Latin alphabet 〉 ready (as servants are to be at every call) to give answer to everyone that asks you an account of the hope in you, (that is, to confess Christ even in persecutions and dangers) with meekness and fear, as with all meekness to men, so with all care to approve yourselves to God. And thus it is here set as the qualification of godly obedience, As, saith he, you have always obeyed—so, &c. work out—with fear and trembling, 〈 in non-Latin alphabet 〉 v. 14. without murmurings & disputings, which are the worst evidences of an untoward obedience, and so most contrary to the sincere diligence and zeal to God's service, meant by the fear and trembling.

[ d] V. 13. Worketh in you both to will— ] The word 〈 in non-Latin alphabet 〉 that worketh being joined with 〈 in non-Latin alphabet 〉 in you on one side, and with 〈 in non-Latin alphabet 〉 of his good pleasure on the other side, must in reason so be interpreted, as shall be most directly answerable to the exhortation given to them, v. 12. of working out their own salvation with fear and trembling. To which it will be consequent, that as this which is done by God is done of his own free mercy, without any merit of ours which may claim it from him, and therefore requires not only our humility, but our diligence, and caution, and solicitude, and fear of displeasing so gracious a father, who may, if he be provoked by our unworthiness, withdraw it from us; so it is not to be conceived to be wrought by God in such an irresistible manner, as that it shall be impossible for those in whom God thus works to contradict or resist his working. For if it were so, there could be no place for the exhortation to do that, which could not be otherwise, to work out their own salvation, &c. To work then in us the 〈 in non-Latin alphabet 〉 the willing and the acting, or operating, is the giving us that strength, working in us those abilities which are required to our willing, or working, as necessary to prepare and assist us to do either. So (God's 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , gifts and operations, being all one) 〈 in non-Latin alphabet 〉 , to give to serve him Luk. 1. 74. signifies his affording that grace which enable us to serve him, not which forceth or necessicateth us to do so. The Kings MS. here adds the word 〈 in non-Latin alphabet 〉 by his power, which as it agrees well with this sense, so hath it a farther energy in it, to encourage our diligence. which is wont to be disheartened by the difficulty and impossibility of the task. Be we never so weak and insufficient of our selves, God hath all-sufficient strength, and by that strength of his he worketh in us the willing and the doing: and so if we be not wanting to ourselves, but work, and work out our own salvation with all diligence, we shall have no reason to complain of want of strength, we are able to do what he requires of us, 〈 in non-Latin alphabet 〉 , through him that strengthnethus.

[ e] V. 17. Offered upon the sacrifice ] The word 〈 in non-Latin alphabet 〉 denotes the pouring out of wine upon the sacrifice; 〈 in non-Latin alphabet 〉 , the effusion of wine on the sacrifices, saith Ammonius of 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , saith Hesychius, wine poured out on the sacrifice. This wine being thus offered up to God is said to cheer the heart of God, Iud. 9. 13. And to this S. Paul here compares the effusion of his own blood, which is most fitly resembled by wine. And the words that follow, make the resemblance complete. For the bringing in of men to the faith of Christ, to the embracing and receiving the Gospel, is elsewhere compared to a Sacrifice, Rom. 12. 1. your bodies a living sacrifice, and 15. 16. and offering of the Gentiles acceptable, &c. And a Sacrifice being first killed, then dressed and prepared by the Priests and Levites, the former of these is called 〈 in non-Latin alphabet 〉 , the latter 〈 in non-Latin alphabet 〉 , and both are made use of here, the sacrifice, and the service of their faith: where their faith signifying their receiving of the Gospel, the converting them is this 〈 in non-Latin alphabet 〉 , sacrifice of their faith; and the farther labor bestowed upon them (in the confirming and fitting them for this honorable employment of being offered up to God a living sacrifice,) is the 〈 in non-Latin alphabet 〉 the service, and Paul's spending his life, shedding his blood in the employment, is the pouring out the wine on the sacrifice. Thus 2 Tim. 4. 6. speaking of his sufferings and danger under Nero, 〈 in non-Latin alphabet 〉 , saith he, I am already poured out.

[ f] V. 20. Noman like-minded ] The notion of 〈 in non-Latin alphabet 〉 among Greek authors is clear all one with 〈 in non-Latin alphabet 〉 , equal to my soul, a second self, most dear to me, such as Patroclus to Achilles in Homer, whom, saith he, I love 〈 in non-Latin alphabet 〉 equal to my head, or life. Thus also the Greek interpreters of the Psalms use it Psal. 55. 14. 〈 in non-Latin alphabet 〉 , thou my companion, my guide, and my known friend. This therefore in all reason is to be the meaning of it here also, not to express what care Timothy had of the Philippians (for that is said in the next words, 〈 in non-Latin alphabet 〉 , who will sincerely take care of your affairs ) but how dearly valued he was by Paul, so that when he came to them, they should think a second Paul was come to them. If there were any difficulty in this rendering or place for conjecture, a man might guess S. Paul to have written either 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , the first used by this Apostle in this Epistle, c. 4. 3. 〈 in non-Latin alphabet 〉 , true yoke-fellow, and the latter of the same signification, he that draws in another yoke. So I suppose the Gloss in Hesychius must be read, not 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 , and so in Phavorinus also. But there is no reason to doubt the reading 〈 in non-Latin alphabet 〉 , nor to fly to this or any other uncertain conjecture.

[ g] V. 30. Not regarding ] The word 〈 in non-Latin alphabet 〉 is not ordinarily to be met with, unless in Hesychius and Phavorinus and other Glossaries, which seem not only to have taken it from hence, but also to have read the word 〈 in non-Latin alphabet 〉 (though the impressions have it otherwise) for they place it betwixt 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , which would not be done according to the order of the letters, if it had been 〈 in non-Latin alphabet 〉 . It is therefore very probable that the reading here should be 〈 in non-Latin alphabet 〉 so 〈 in non-Latin alphabet 〉 in Aristophanes is 〈 in non-Latin alphabet 〉 he that casts himself into danger (in which sense we have 〈 in non-Latin alphabet 〉 , 2 Mac. 14. 38.) which is the very notion of this word in Hesychius, 〈 in non-Latin alphabet 〉 , one that gives himself up to death, for so saith Phavorinus the phrases are usual, 〈 in non-Latin alphabet 〉 I venture, or gage, my head, 〈 in non-Latin alphabet 〉 I lay any money. This in Plutarch, 〈 in non-Latin alphabet 〉 , to be more venturous in fighting than ordinary, and in Pliny's Epistles, parabola, that is periculosa. So doth Chrysostom expound this place, 〈 in non-Latin alphabet 〉 , he gave himself up to suffer whatsoever should be necessary, and again, 〈 in non-Latin alphabet 〉 , contemning death. So Theophylact, 〈 in non-Latin alphabet 〉 , despising all danger, and 〈 in non-Latin alphabet 〉 , he threw himself upon death, and at length 〈 in non-Latin alphabet 〉 , the very expressions that are set by the Glossaries to explain 〈 in non-Latin alphabet 〉 . For the explaining of this the learned Isaac Casaubon in Epist. 438. saith that he found in Puteans copy this reading, with this interpretation to it, Parabolanus fuit de anima sua, in the same manner as in Iustinians Code they that go to them that are sick of the plague are called parabolani and paraborarii.