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clude the supposition of any supernatural means being employed to effect it. This is a reserve which nothing but truth would have impofed. .
Chap. iv. ver.15, 16. “Now ye, Philips
pians, know also that in the beginning “ of the gospel, when I departed from Ma«« cedonia, no church communicated with “ me as concerning giving and receiving; « but ye only: for even in Theffalonica ye “ sent once and again unto my necessity."
It will be necessary to state the Greek of this paffage, because our translation does not, I think, give the fense of it accurately.
Οιδαγε δε και υμεις, Φιλιππησιοι, οτι εν αρχη τε ευαγfέλια, οτε εξηλθον απο Μακεδονιας, εδεμια μοι εκκλησια εκοινωνησεν εις λογών δοσεως και ληψεως, ει μη υμεις μονοι, οτι και εν Θεσσαλονικη και απαξ και δις εις την χρειαν μοί επεμψαζε.
The reader will please to direct his attention to the corresponding particles oti and οτι και, which connect the words εν
αρχή ευαγγελιε, οτε εξηλθον απο Μακεδονιας, with the
words ey O:0 radovisn, and denote, as I interpret the passage, two distinct donations, or rather donations at two distinct periods, one at Thessalonica, anat xardis, the other after his departure from Macedonia, Ote εξηλθον απο Μακεδονιας*. I would render the passage, so as to mark these different periods, thus: “ Now ye, Philippians, know also " that in the beginning of the gospel, when “ I was departed from Macedonia, no church - communicated with meas concerning giv
ing and receiving, but ye only; and that “ also in Thessalonica ye sent once and again " unto my necessity.” Now with this exposition of the passage compare 2 Cor. chap. xi. ver. 8, 9:
“I robbed other churches,
* Luke, ch. ii. ver. 15, Kas syeveTO, W cetinalov an' autwy εις τον ερανον οι αγΓεγοι, as the angels were gone away,"i.e. after their departure, οι ποιμένες ειπον προς αλλήλες. Μatt. ch. xii. ver. 43, Οταν δε το ακαθαρίoν ανευμα εξελθη απο τα av@pwre, " when the unclean fpirit is gone,” i. e. after his departure, depxelas. John, ch. xiii. ver. 30, Ota onale (ledas) “ when he was gone, i. e. after his departure, λεγει Ιησες. Acts, ch. Σ. ver. 7, ως δε απηλθεν ο αγfέλος λαλων το Κορνηλιω, ** and when the angel which spake unto him " was departed," i. e. after his departure, Qusas duo Tan BIXETANY,
taking wages of them to do
fervice : " and when I was present with you and “ wanted, I was chargeable to no man; “ for that which was lacking to me the 66 brethren which came from Macedonia
It appears from St. Paul's history, as related in the Acts of the Apostles, that upon leaving Macedonia he passed, after a very short stay at Athens, into Achaia. It appears, secondly, from the quotation out of the epistle to the Corinthians, that in Achaia he accepted no pecuniary assistance from the converts of that country; but that he drew a supply for his wants.from the Macedoniair Christians. Agreeably whereunto it appears, in the third place, from the text which is the subject of the present number, that the brethren in Philippi, a city of Macedonia, had followed him with their munificence, οτι εξηλθον απο Μακεδονιας, when he was departed from Macedonia, that is, when he was come into Achaia.
The passage under consideration affords another circumstance of agreement deserve ing of our notice. The gift alluded to in the
epistle to the Philippians is stated 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 these parts;
viz. on that side of the Ægean sea. The succours referred to in the epistle to the Corinthians, as received from Macedonia, are stated to have been received by him upon
his first visit to the peninsula of Greece. The dates therefore assigned to the donation in the two epistles agree ; yet is the date in one ascertained
incidentally, namely, by the confiderations which fix the date of the epistle itself; and in the other, by an expression (“the beginning of “ the gospel") much too general to have been used, if the text had been penned with any view to the correspondency 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 visit to which he refers the “ beginning of the gospel," if he had not also visited them in some other stage
of it. The fact corresponds with this idea. If we consult the sixteenth and twentieth chapters of the Acts, we shall find, that St. Paul, before his imprisonment at Rome, during which this epistle purports to have been written, had been twice in Macedonia, and each time at Philippi.
That Timothy had been long with St. Paul at Philippi is a fact which seems to be implied in this epistle twice. First, he joins in the falutation with which the epistle opens, “ Pauland Timotheus, the servants of Jesus “ Christ, to all the saints in Christ Jesus “ which are at Philippi." Secondly, and more directly, the pointis inferred from what is said concerning him, chap, ii. ver. 19: “ But I trust in the Lord Jesus to fend Ti“ motheus shortly unto you,
that I also
may “ be of good comfort when I know your “ state ; for I have no man like minded, " who will naturally care for your state ; "s for all seek their own, not the things