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he hath been taught, that he may be able both to exhort by wholesome teaching, and to confute the gainsayers. 10. For many are [both] disobedient, vain-talkers, and deceivers, especially those of the circumcision, 11 whose mouths must be stopped : who subvert whole families, teaching things which they ought not, for the sake of sordid gain. 12 One of themselves, a prophet” of their own, hath said, “The Cretans are always liars, evil beasts, idle gluttons.” 13 This witness is true : wherefore reprove them sharply, that they may be sound in the faith; 14 not giving heed to Jewish fables, and commandments of men who turn away from the truth. 15 To the pure all things [indeed] are pure : but to those who are polluted, and unbelieving, nothing is pure; for both their mind and conscience are polluted. 16 They profess to know God : but in their works they deny him, being abominable, and disobedient, and as to every good work found wanting. Ch. II. 1 But speak thou the things which become sound doctrine; 2 that the aged men be sober, grave, discreet; sound in faith, in love, in patience: 3 that the aged women, in like manner, be in behaviour as becometh holy persons, not impostors, not addicted to much wine, teachers of good things;
4 that they may instruct the young women to love their husbands, to love their children, 5 to be discreet, chaste, keepers at home, good, submissive to their own husbands, that the word of God be not evil spoken of. 6 In like manner, exhort the young men to be discreet : 7 in all things showing thyself a pattern of good works; in doctrine eachibiting uncorruptness, gravity, 8 sound speech which cannot be condemned; that he who is of the opposite side may be ashamed, having nothing evil to say of us. 9 Eachort servants to submit themselves to their own masters, and to please them well in all things, not contradicting, 10 not embezzling, but showing all good fidelity; that they may adorn the doctrine of God our Saviour in all things. 11 For the favour of God which bringeth salvation to all men, hath appeared, 12 teaching us, that, denying ungodliness and wordly desires, we should live soberly, and righteously, and religiously, in the present age; 13 looking for the happy end of our hope, and the glorious appearance of the great God, and of our Saviour Jesus Christ, 14 who gave himself for us, that he might redeem us from all iniquity, and purify to himself a peculiar people, zealous of good works. 15 These things speak, and exhort, and reprove with all authority. Let no man despise thee.
* “The poet Epimenides, who among the Romans was reputed to have foretold future THE EPISTLE OF PAUL TO PHILEMON.
CH. III. 1 PUT them in mind to be subject to [both] principalities and powers, to obey magistrates, to be ready for every good work, 2 to speak evil of no one, not to be contentious, but gentle, showing all meekness to all men. 3 For we also ourselves were formerly unwise, disobedient, deceived, slaves to various desires and pleasures, living in maliciousness and envy, odious, and hating one another.
4 But when the kindness of God our Saviour and his love towards man appeared; 5 not on account of any works which we have performed, in our own justification,” hath he saved us,t but according to his own mercy, through the washing of regeneration, and the renovation of the holy spirit; 6 which he shed on us richly, through Jesus Christ our Saviour; 7 that, having been
justified through his favour, we
might become heirs as to the
hope of aionian life. 8This is a true saying, and con
cerning these things I will that
thou strongly affirm; so that those who have believed in God may be careful to maintain good works. These [things] are good and profitable to men. 9 But avoid foolish questions, and genealogies, and contentions, and strifes concerning the law; for they are unprofitable and vain. 10 Reject a formenter of divisions, after the first and second admonition; 11 knowing that such an one is perverted, and sinneth, being self-condemned. 12 WHEN I shall send to thee Artemas, or Tychicus, endeavour to come to me to Nicopolis : for I have determined to winter there. 13 Diligently conduct on their way Zenas the Jormer teacher of the law, and Apollos ; that nothing may be wanting to them. , 14 And let our discifiles learn also to maintain good works for necessary uses; that they be not unfruitful. 15 All that are with me salute thee. Salute those who love us in faith. The favour of
God be with you all.
1 PAUL, a prisoner on ac- bourer, 2 and to the beloved count of Christ Jesus, and Ti-|Apphia, and to Archippus our mothy our brother, to Phile- fellow-soldier, and to the church mon the beloved, our fellow-la- at thy house : 3 favour be to
* not by submission to the Mosaic ritual. The apostle treats this subject at large in the Epitles to the Romans and the Galatians. See Rom. iii.28; v. j.
ti.e. delivered us from our heathen state, and introduced us to the privileges of the gospel.
you, and peace, from God our Father, and from the Lord Jesus Christ. 4 I thank my God, making mention of thee always in my prayers, 5 (hearing of thy faith and love, which thou hast towards the Lord Jesus, and to all the saints,) 6 that thy partaking of the faith may become effectual, in the knowledge of every good thing which is among us concerning Christ Jesus. 7 For we have great joy and comfort on account of thy love, because, my brother, the hearts of the saints are refreshed through thee. 8 WHEREFoRE, though I have much freedom of speech in Christ to enjoin thee what is frt; 9 yet because of my love, I rather beseech thee, as Paul the aged, and now a prisoner also on account of Jesus Christ, 10 I beseech thee, I say, for my son whom I have begotten in [my] bonds, even Onesimus: 11 who formerly was unprofitable to thee, but is now profitable to thee and to me: whom I have sent again : 12 do thou therefore receive him, that is, myself; 13 whom I was willing to retain with me, that, in thy stead, he might have ministered to me in my bonds on account of the gospel: 14 but without thy consent I would do no
thing: that thy benefit might not be as it were by restraint, but voluntary. 15 Perhaps also for this reason he was separated for a little while that thou mightest have him, for life;” 16 no longer as a servant, but superior to a servant, as a beloved brother: especially to me ; but how much more to thee, both in the flesh and in the Lord 2 17. If therefore thou consider me as thy companion, receive him as myself. 18 But if he hath wronged thee in any thing, or is in debt to thee, place that to my account : 19 I Paul have written it with my own hand, I will repay it : however, I do not say to thee that thou owest to me even thy own self. 20 Yes, brother, let me have joy of thee in the Lord: refresh my heart in Christ. 21 Having confidence in thy compliance, I have thus written to thee, knowing that thou wilt do even more than I ask. 22 AT the same time also prepare me a lodging; for I trust that through your prayers I shall be graciously given to you. 23 Epaphras, my fellow-prisoner in Christ Jesus, 24 Mark, Aristarchus, Demas, Luke, rhy fellow-labourer, salute thee. 25 The favour of our Lord Jesus
Christ be with your spirit.
* Gr. oxlovuoy, aionian. “The word alww.to; the apostle's meaning.” Macknight.
may be translated for life; which I take to be i. This is a quotation from Psalm. cii. 25. The i bili - lared pledge of the immutability of the kingdom of commute ility of God is here dec as a * Gr. ministering spirits. “The word spirit is a Hebraism to express a person's self, v. g. 1
CHAP. I. 1 GOD, who, at sundry times and in divers manners spake, in time past, to our fathers by the prophets, hath in these latter days spoken to us by his Son, 2 whom he hath appointed heir of all things, (for whom also he constituted the ages):* 3 who, (being a ray of his brightness, and an image of his perfections, and ruling all things by the word of his power,) when he had by himself made a cleans. ing of [our] sins, sat down on the right hand of the Majesty on high; 4 having been made as much superior to those messengers,f as the name he hath inherited is more excellent than theirs. 5 For to which of those messengers did God at any time say, “Thou art my Son, I have this day adopted thee 3’” and again, “I will be to him a Father, and he shall be to me a Son 7” 6 And when he bringeth again the First-born into the world,
he saith, “And let all the messengers of God pay homage to him.” # 7 And concerning these messengers the scripture saith, “Who maketh his messengers spirits; and his ministers flames of fire.”8 But to the Son he saith, “God is thy throneş to the age of the age; a sceptre of rectitude is the sceptre of thy kingdom : 9 thou hast loved righteousness, and hated iniquity: therefore God, even thy God, hath anointed thee with the oil of gladness above thy companions.” 10 Again, “Thou, Lord, in the beginning, didst lay the foundation of the earth : and the heavens are the works of thy hands: 11 they will perish; but Thou wilt remain : and they all will grow old as doth a garment; 12 and like a vesture thou wilt fold them up, and they will be changed; but Thou art the same, and thy years will not fail.”! 13 But to which of those messengers did he at any time say, “Sit thou on my right hand, until I make thine enemies thy footstool 7”. 14 Are they not all servants,” sent forth to serve those who were about to be heirs of salvation ? " CH. II. 1 For this cause we ought to give the more earnest attention to the things which we have heard, lest we, through negligence, let them slip. 2 For if the words spoken by messengers were stedfast, and every transgression and disobedience received a just recompence of flunishment ; 3 how shall we escape, if we neglect so great salvation, which began to be spoken by the Lord, and was confirmed to us by those who heard him ; 4 God also bearing joint-witness at the same time, by signs and wonders and various mighty works, and distributions of a holy spirit, according to his own will? 5 Moreover God hath not subjected to angels the coming dispensation, of which we speak. 6 But David hath somewhere testified, saying, “What is man, that thou art mindful of him : or the son of man, that thou regardest him : 7 Thou madest him a little inferior to angels; but thou hast crowned him
in verb; and Mr. Lindsey's Second Address, p. 297. Alavsk, ages, ‘This word, says Dr. Sykes (in loco.) “does not signify the heavens and earth, and all things in them, but it means properly ages, or certain periods of time : the Antediluvian the Patriarchal, the Mosaic ages or dis. pensations. These were all intended to prepare the way for the age or dispensation of the Messiah.” Im. Ver, note.
+ ..l. e.the prophets, who are mentioned in the first verse. See Wakefield. the angels, Newcome.
+ i. e. Let all the Prophets and messengers of God acknowledge him as their superior. “Let all the messengers of God worship him.” Thomson. This is cited from Deut. xxxii. 43. It is not found however in the Hebrew text, but only in the Lxx. where it is spoken of the Hebrew nation, and therefore cannot be understood of religious worship. See Sykes on Heb. i. 6.
$ So Wakefield, and Lindsey, “Thy throne, O God, is,” etc. Newcome. “God is the support of thy throne.” Sykes.
with glory and honour, 8 thou hast subjected all things under his feet.” Now in that he hath subjected all things to him, he hath left nothing that is not subjected to him. But now we do not see all things subjected to him. 9 But we see him who was a little inferior to angels,t even Jesus, through the suffering of death, crowned with glory and honour, that, through the favour of God, he might taste of death for all.f 10 For it became Him, for
whom are all things, and through whom are all things, in bringing many sons to glory, to make the leader of their salvation perfect, through sufferings. 11 For both he who is making holy, and those who are made holy, are all of one: for which cause he is not ashamed to call them brethren ; 12 saying, “I will declare thy name to my brethren; in the midst of the congregation I will praise thee,” 13 And again, “I will put my trust in him.” And again, “Behold, I, and the children whom God hath given me.” 14 Since then the child-, ren are partakers of flesh and blood, Christ himself in like manner partook also of them ;S
Cor. ii. 11. the spirit of a man is a man, is a man himself: the spirit of God is God himself. 2 Tim. iv. 22. The Lord Jesus Christ be with, thy spirit, i. e. with thee. Here the former prophets are called ministering spirits, i. e. they were ministers or servants, whereas Christ appeared under the character of a Son.” Im. Wer. note. s f i. e. y nature, like other men, and not by the voluntary assumption of a human form. ee ver, 7. # Some copies, instead of xzgiri Seou by or through the favour of God, have x> Stou er: cepting God; and in this manner was the passage quoted by Origin and Ambrose in the third century: which is also the reading of the Syriac, according to Tremellius. Origin says, “This man (meaning Christ) is the great high-priest, not only for men, but for all-whatever is intellec. tual-For to tasted death for all, excepting God, or (as some copies have it) by the grace of God.” Origin on St. John's gospel. This leads us to conclude that "most copies in his time, and to which he i. the preference, read eacepting God. § “As the children were human beings, so their deliverer was a being of the same rank, and