Obrazy na stronie
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clude the fuppofition of any fupernatural means being employed to effect it. This is a reserve which nothing but truth would have impofed.

No. III.

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Chap. iv. ver. 15, 16. "Now ye, Philippians, know also that in the beginning "of the gofpel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, " but ye only: for even in Theffalonica ye ❝fent once and again unto my neceffity." It will be neceffary to ftate the Greek of this paffage, because our tranflation does not, I think, give the sense of it accurately.

Οιδα]ε δε και υμεις, Φιλιππησίοι, ότι εν αρχή τε ευαγίελιε, οτε εξήλθον απο Μακεδονίας, εδέμια μοι εκκλησια εκοινώνησεν εις λογον δόσεως και λήψεως, ει μη υμεις μονοι, οτι και εν Θεσ σαλονικη και απαξ και δις εις την χρειαν μοι επέμψαζε.

The reader will please to direct his attention to the correfponding particles oT and OTI na, which connect the words ευαγίελιε, οτε εξηλθον απο Μακεδονιας, with the

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words Ev Oεσσαλoviny, and denote, as I interpret the paffage, two diftinct donations, or rather donations at two diftinct periods, one at Theffalonica, ama xar dis, the other απαξ και δις, after his departure from Macedonia, OTE εξήλθον απο Μακεδονιας*. I would render the paffage, fo as to mark these different periods, thus: "Now ye, Philippians, know alfo "that in the beginning of the gospel, when "I was departed from Macedonia, no church "communicated with me as concerning giv

ing and receiving, but ye only; and that "alfo in Theffalonica ye fent once and again "unto my neceffity." Now with this expofition of the paffage compare 2 Cor. chap. xi. ver. 8, 9: "I robbed other churches,

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* Luke, ch. ii. ver. 15, Και εγένετο, ως απηλθον απ' αυτών Eis tov &favor or aylayo," as the angels were gone away,” i. e. after their departure, οι ποίμενες ειπον προς αλλήλες. Μatt. ch. xii. ver. 43, Όταν δε το ακαθαρίον πνευμα εξέλθη απο το awe, "when the unclean spirit is gone," i. e. after his departure, depela. John, ch. xiii. ver. 30, Ora ́egnλ0e (Ieda) when he was gone, i. e. after his departure, λεγεί Ιησες. Acts, ch. x. ver. 7, ως δε απηλθεν ὁ αγγελος ὁ λαλων τῷ Κορνηλίῳ, "and when the angel which fpake unto him was departed,” i. e. after his departure, quinoas duo Twy

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taking wages of them to do you fervice: "and when I was prefent with you and "wanted, I was chargeable to no man; "for that which was lacking to me the "brethren which came from Macedonia

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supplied."

It appears from St. Paul's hiftory, as related in the Acts of the Apoftles, that upon leaving Macedonia he paffed, after a very short stay at Athens, into Achaia. It appears, fecondly, from the quotation out of the epiftle to the Corinthians, that in Achaia he accepted no pecuniary affistance from the converts of that country; but that he drew a fupply for his wants.from the Macedonia Christians. Agreeably whereunto it appears, in the third place, from the text which is the fubject of the prefent number, that the brethren in Philippi, a city of Macedonia, had followed him with their munificence, οτι εξήλθον απο Μακεδονίας, when he was departed from Macedonia, that is, when he was come into Achaia.

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The paffage under confideration affords another circumftance of agreement deferving of our notice. The gift alluded to in the epiftle

epistle to the Philippians is ftated to have been made "in the beginning of the gospel." This phrase is most naturally explained to fignify the first preaching of the gospel in thefe parts; viz. on that fide of the Ægean fea. The fuccours referred to in the epiftle to the Corinthians, as received from Macedonia, are stated to have been received by him upon his firft vifit to the peninfula of Greece. The dates therefore affigned to the donation in the two epiftles agree; yet is the date in one afcertained very incidentally, namely, by the confiderations which fix the date of the epiftle itself; and in the other, by an expreffion (" the beginning of "the gofpel") much too general to have been used, if the text had been penned with any view to the correfpondency we are remarking.

Farther, the phrafe, "in the beginning of "the gospel," raises an idea in the reader's mind that the gospel had been preached there more than once. The writer would hardly have called the vifit to which he refers the " beginning of the gofpel," if he had not also visited them in fome other stage

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of it. The fact corresponds with this idea. If we confult the fixteenth and twentieth chapters of the Acts, we shall find, that St. Paul, before his imprisonment at Rome, during which this epiftle purports to have been written, had been twice in Macedonia, and each time at Philippi.

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No. IV.

That Timothy had been long with St. Paul at Philippi is a fact which seems to be implied in this epiftle twice. First, he joins in the falutation with which the epistle opens, "Paul and Timotheus, the fervants of Jefus

Christ, to all the faints in Chrift Jefus "which are at Philippi." Secondly, and more directly, the point is inferred from what is faid concerning him, chap, ii. ver. 19: "But I trust in the Lord Jefus to fend Ti"motheus fhortly unto you, that I also may "be of good comfort when I know your "ftate; for I have no man like minded, "who will naturally care for your "for all feek their own, not the things

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