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Julian.Pe the Church at Philippi, who had differed in some point Rome.
of Doctrine or Practice, to lay aside their Dispute, and
2 I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord.
3 And I intreat thee also, true yoke-fellow ", help
18 Commentators differ as to the person here spoken of-somo consider the expression " yoke-fellow" to allude to Epaphroditus, the bearer of the Epistle, others that Syntyche (ver.2.) was a man, the husband of Euodias, and was here referred to, and another conjecture is, that Euodias and Syntyche were both semale presbyters, and that the husband of one of these women is the person alluded to by the apostle, and that he is called a true yoke-follow on account of his excellent character as a husband. Others again, that the jailor was intended, who was one of St. Paul's chicf converts at Philippi, and assisted him in the
Julian Pe- those women which laboured with me in the gospel, with Rome. riod, 4715. Clement also, and with other my fellow-labourers, whose Vulgar Æra, 62.
names are in the book of life.
4 Rejoice in the Lord alway: and again I say, Rejoice.
5 Let your moderation be known unto all men : The Lord is at hand.
6 Be careful for nothing ; but in every thing by prayer and supplication, with thanksgiving, let your requests be made known unto God :
7 And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.
8 Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.
9 Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you.
PHIL. iv. 10-20.
work of the Gospel, If none of these suppositions are admit-
Julian Pe. out of all those he founded, who communicated with him Rome.
in the matter of giving him Money, and his receiving
10 But I rejoiced in the Lord greatly, that now at the
11 Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content.
12 I know both how to be abased, and I know how to abound : every where, and in all things, I am instructed, both to be full, and to be hungry, both to abound and to suffer need.
13 I can do all things through Christ which strengtheneth me.
14 Notwithstanding, ye have well done that ye did communicate with my affliction.
15 Now, ye Philippians, know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only.
16 For even in Thessalonica ye sent once and again unto my necessity.
17 Not because I desire a gift; but I desire fruit that may abound to your account.
i8 But I have all, and abound ; I am full, having re. ceived of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God.
19 But my God shall supply all your need, according to his riches in glory by Christ Jesus.
20 Now unto God and our Father be glory for ever and ever. Amen.
Rome. riod, 4775. Vulgar Æra, The Apostle sends Salutations to every Christian at Phi62.
lippi-He concludes with his usual apostolical Benedic-
21 Salute every saint in Christ Jesus. The brethren
22 All the saints salute you, chiefly they that are of Cesar's household.
28 The grace of our Lord Jesus Christ be with you all. Amen.
St. Paul writes his Episile" to the Colossians in reply to the
Messsage by Epaphras, to prove that the Hope of Man's
17 This epistle was written about the same time with that to the Philippians, towards the end of the year 62, and in the ninth of the emperor Nero.
That the two epistles were written about the same time, is rendered probable by the following circumstance: in the Epistle to the Philippians, chap. ii. 19. St. Paul purposes to send Timothy to Philippi, who was then with him at Rome, that he might know their state. As Timothy joins in the salutation in the beginning of this epistle, it is evident that he still continued at Rome, and had not yet been sent to Philippi; and as St. Paul wrote the former epistle nearly at the close of his first imprisonment at Rome, the two epistles must have been written a short space from cach other.
By whom Christianity was first planted at Colosse, there is no certain information. To prove that St. Paul was not the first preacher, two passages are adduced. The first (chap. i. 4.) « bаving heard of your faith in Christ Jesus,” is supposed to imply that he had only heard of their being converted by some other teacher. But the apostle might express himself in that manner, and still have been the minister of their conversion ; for it was his constant practice to make inquiries concerning the faith of those whom he bad brought to the knowledge of the Gospel ; being particularly anxious to ascertain the influence, the Judaizing teachers had gained over his couverts. It is therefore only probable that when Epaphras came from Colosse to the apostle, that he would inquire concerning their state, and being informed that the greater part of them remained stedfast, that he would address them as is having heard of their faith.” The apostle used the same language to other persons and churches, of whose conversion there can be no doubt but that he was the instrument.
The second passage from this epistle, which is thought to prove that he never preached the Gospel in Colosse, Landicea, and Hierapolis, is chap. ii. 1. “I wish you to know how great a combat I have for you, and for them in Laodicea, and for as many as have not seen my face in the flesh." But this by no means implies that the brethren in Colosse and Laodicea had not seen the apostle, when he thus addressed them; for,
Julian Pe Salvation is founded on the Atonement of Christ alone, Rome. riod, 4775.
and by the Establishment of opposite Truths, to eradicate
as Theodoret bas observed, the apostle's meaning is, that his
Dr. Lardner, Bishop Tomline, and others, are of opinion
Dr. Lardner observes, that the Colossians were converted by an apostle is further proved from chap. ii. 6, 7. “Seeing then ye have received Christ Jesus the Lord, walk ye in him; rooted in him, and built upon him, and made firm in the faith, even as ye bave been taught, abounding in it with thanksgiving." This the apostle could not have written to them, if their only teacher had been Epaphras, or any other who was not an apostle. See also chap. i. 6. which things, Dr. Lardner observes, demonstrate that the Colossians were converted by an apostle, and in that capacity he bears testimony to the fidelity of their own pastor. (chap. i. 7.) It is most probable, therefore, that the Churches in Colosse, Laodicea, and Hierapolis, were planted by St. Paul, with the assistance of Timothy, for which reason be is joined in the salutation of this epistle. Macknight supposes that, before their conversion, some of the Colossians had embraced the doctrines of Pythagoras, and others those of Plato, and that the Judaizers, to recommend the law of Moses, attirmed that the former derived his discipline, and the latter his dogmas, from the Jewish laws. It is certain that the absti. nence from animal food, and the fastings and severitics practised on the body, recommended by the Pythagorean precepts ;