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the Apostle had sustained by being separated from the Corinthian church. Dr M'Knight paraphrases the first clause of the 18th verse thus: "They have refreshed my spirit, and will re

fresh yours by informing you of my health." Mr Scott gives a

more natural turn to the words: The brethren here mentioned had refreshed the Apostle's spirit by their pious conversation, as their company, doubtless, had frequently refreshed them.

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He now adds the salutation of the churches in Lesser Asia, of which, that of Ephesus was one of the most flourishing, whence this Epistle was written. 19. "The churches of Asia salute (or embrace, ovα) you." The primitive christians took a lively interest in each others' welfare, though personally unknown. Nor were these salutations mere expressions of course, or empty compliments; they conveyed the real sentiments of those by whom they were employed. These little societies were united in the closest bonds, not so much by uniformity of worship, as by mutual affection; they resembled different branches of one family, widely scattered, indeed, but animated by a common feeling of affectionate regard. He particularly conveys the cordial good wishes of two individuals, whose names shall be had in everlasting remembrance, as intimate friends of the great Apostle of the Gentiles. Aquila and Priscilla salute you much in the Lord with the church in their house, ('AY LUTHY). This excellent couple the Apostle had first met with at Corinth, Acts xviii. 2. They were now residing at Ephesus, and after some time we find them again settled in Rome, (Rom. xvi. 3.) "The church in their house" may signify either the pious members of their own family, or part of the church members who lodged with them, or a distinct society which met there, at stated times, for social worship, similar to our fellowship meetings. It can hardly be supposed that the whole of the church at Ephesus could meet in a private house, or, that separate churches were formed there at so early a period. Yet the expression shews that the word church is applicable to two or three individuals met together in the name of Christ. The same expression occurs Rom xvi. 3, 5. which seems to confirm the first view above given, that it refers to the converted members of their family. In Rom. xvi. 14, 15., however, we read of Asyncritus, Plegon, &c. and the brethren who are with them, and of Philologus, and Julia, &c. and all the saints that are with them,

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which might seem to sanction the second interpretation. In short, the Corinthian church was so well known, and so highly esteemed, that all the christians in those quarters took a lively interest in their welfare, and desired to be affectionately remembered to them. 20. "All the brethren salute you."

The Apostle further commands them to lay aside their frivol ous disputes, and unhappy differences, and to embrace each other, according to the custom of the times, with sentiments of pure and hallowed affection: "Salute one another with a holy kiss ( nur dy)." It is certain that the form of salutation here referred to, was observed in the churches for some ages; V but was at length abandoned, on account probably of the abuses to which it gave rise. When dissention, formality, licentiousness, and conformity to the world, prevailed, it would cease to be the genuine expression of Christian love. It has been attempted to revive this practice in modern times, but without attending to the difference of circumstances. In ancient times it was the customary mode of salutation with both sexes, (2 Sam. xx. 9.; xv. 5. Luke vii. 45.) and is so still in some countries. In ours it is considered as the pledge of natural affection between near relatives; and therefore cannot be recommended as a general practice in a religious assembly, without violating the feelings of natural modesty, and exposing religion to contempt. It can only be observed with propriety, in churches where the two sexes sit apart, but this seems inconsistent with the simplicity of Christian worship. The spirit of the precept evidently is, that christians, both in public and in private, are bound to observe, in their intercourse with each other, the customary forms of respectful salutation.

The Apostle, either to save time, or on account of the illegi bleness of his hand, generally employed an amanuensis, who either wrote from his lips, or transcribed from the original draught in the hand writing of Paul, (Rom. xvi. 22. 2 Thess. iii. 17). To prevent mistake or forgery, he added his own salutation with his own hand, as in verse 21. "The salutation of Paul with my own hand." But on the present occa sion, before laying down the pen, he was led by his supreme regard to the Saviour, to pronounce a solemn malediction on those professors of the faith who were destitute of love to the Redeemer. 22. "If any man love not the Lord Jesus Christ, let him be accursed the Lord cometh, ( avatıpa pagav ata)." The first

of these words is Greek, the others are Syriac, and the phrase is thou ht by some to have been borrowed from a Jewish formula. They plainly intimate that love to Christ is the grand test of Christianity. Where this principle is in lively exercise, all his commandments will be cheerfully obeyed; but no superior knowledge or spiritual endowments will compensate for the want of it. The infinite glory and excellence of the Saviour, as well as his boundless compassion and grace, demand our highest admiration and love, and he who is disaffected to his person or government, shall incur the severest vengeance (Luke xix. 27.) he proves himself to be "a vessel of wrath fitted for destruction," he remains under the curse of the law, and the Lord Jesus shall be revealed from heaven, with his mighty angels, to take vengeance on them that obey not his Gospel. Then the judgment written shall be executed.

But the Apostle was persuaded better things of his brethren at Corinth; and therefore he prays that they might enjoy the favour of this divine Redeemer, who has promised to make his grace sufficient for his people, and to be with them always even unto the end of the world. 23. "The grace of our Lord Jesus Christ be with you." Such expressions clearly intimate the proper deity of Christ. He had formerly represented Him as the object of supreme love, and now he speaks of him as the sovereign dispenser of grace, and the proper object of worship. This is the general form of the apostolic benedictions. Finally, the Apostle assures them all of his sincere esteem, of which the faithful admonitions he had previously administered were the genuine proof. 24. "My love is with you all in Christ Jesus. Amen." In the English version, this verse is rendered " my love be with you," &c.; but he certainly meant to convey the assurance of his present affection, and this cannot so properly be thrown into the form of a prayer. We have already shewn that the postscript is of no authority. Timothy is mentioned as one of the bearers of the letter, though it would appear that he had gone before. It has also been proved that the Epistle was written at Ephesus, not at Philippi.

REFLECTIONS.

1. On a review of the contents of this letter we may remark

the rapid spread of Christianity. Within a few years after our Lord's ascension, a flourishing church is collected in one of the most licentious cities of Greece. The ordinances are regularly administered, and teachers appointed, endowed with suitable gifts. Every circumstance proves the genuineness of the Epistle; the numerous allusions that are made to local circumstances; the specification of particular abuses; the evident appearance of sincerity and frankness in the Apostle's style, as well as the sublimity and excellence of the sentiments expressed. The faithfulness of the writer is particularly conspicuous. He manifests, throughout, the greatest concern for the honour of the Gospel, for the purity of the church, and for the glory of God. He speaks the language of one who is determined to do his duty, without regarding his own interest or the opinions of men. We also perceive the early tendency to corruption that appeared in the christian church. Even in the Apostle's day, the mystery of iniquity was at work; the beauty of the Gospel was impaired by philosophic subtilties, and the most important and consolatory doctrines were assailed. But the New Testament provides for the correction of these abuses: and it is the duty of the disciples of Christ to recur to the principles there laid down, and to use the means there provided for restoring the church to its primitive spirituality and beauty.

2. Do we love the Lord Jesus Christ in sincerity? How important the enquiry! He is worthy of our highest regard, whether we consider the glory of his person, the value of his atonement, the suitableness of his mediatorial offices, or the excellence of his laws. May he henceforth dwell in our hearts by faith, "that we being rooted and grounded in love, may be able to comprehend with all saints, what is the height and depth, the breadth and length, and to know the love of Christ, which passeth knowledge," (Eph. iii. 17, 18.) May we ever implore his grace, both for ourselves and others; and thus, strengthened, stablished, and settled, may he bring us to his heavenly kingdom. Amen.

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