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for Christ, i. e. I threw them away as mariners do their goods, on which they before set a value, lest they should endanger their lives.

No. 549.-iii. 12. I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus.] Doddridge thus renders and paraphrases this last sentence-for which also I am apprehended by Christ Jesus, whose condescending hand graciously laid hold of me in my mad career, in so extraordinary a manner as you have often heard, and has introduced me into that blessed race in which I am now engaged. To this he adds in a note, that candidates in the Grecian games, especially when they first presented themselves, were often introduced by some person of established reputation, who, at the same time that he spoke as honourably as might be of his friend, urged him to acquit himself with the utmost vigour and resolution; and it is possible that this clause may allude to that circumstance, I conclude that even on this interpretation, it further expresses the sense the apostle had of his obligations to the condescension and grace of Christ, in pursuing and seizing him while he fled from him, and so engaging him to aspire to this crown of life.

No. 550.-iii. 14. I press toward the mark for the prize of the high calling of God in Christ Jesus.] Here is all along a beautiful allusion to the Olympic games, and especially the foot-races, which made the most celebrated part of them. The prize was placed in a very conspicuous situation, so that the competitors might be animated by having it always in their sight. The word Bрabelov is considered by some as expressing the principal prize, whereas it is possible that some of the racers might come to the goal, and receive lower rewards.

Doddridge says, that though such inferior prizes were common in funeral games, secondary prizes were not bestowed on the Olympic foot-race. (See WEST'S Dissert. on the Olympic Games, p. 63.)

No. 551.-iii. 14. The prize of the high calling of God in Christ Jesus.] L'Enfant thinks the apostle compares our Lord to those who stood at the elevated place at the end of the course, calling the racers by their names, and encouraging them by holding out the crown to exert themselves with vigour,

No. 552.-iv. 3. The book of life.] This expression refers to the custom of those cities which had registers containing the names of all the citizens, from which the names of infamous persons were erased. Agreeably to this we read of names being blotted out of God's book. (Rev. iii. 5.) Those citizens who were orderly and obedient were continued on the roll, from whence they could easily obtain their title to all the immunities and privileges common to all the members of the city; and to be excluded from these was both disgraceful and injurious.

No. 553.-COLOSSIANS ii. 14.

Blotting out the hand writing.

THE hand writing, xapóypapov, signifies a bill or bond, whereby a person binds himself to some payment or duty, and which stands in force against him till the obligation is discharged. In these words the apostle alludes to the different methods by which bonds formerly were cancelled: one was by blotting or crossing them out with a pen, and another was by striking a nail through them. In either of these cases the bond was rendered useless, and ceased to be valid. These circumstances the apostle applies to the death of Christ.

No. 554.-2 THESSALONIANS iii. 1.

That the word of the Lord may have free course and be glorified.

SOME think that these words allude to the applauses given to those who made a speedy progress in the races, which constituted so important a part of the Grecian games.

No. 555.-2 TIMOTHY ii. 15.

Rightly dividing the word of truth.

IT is possible that this is an allusion to what the Jewish high priest or Levite did in dissecting the victim and separating the parts in a proper manner, as some were to be laid on God's altar, and others to be given to those who were to share in the sacrifice; others think it refers to guiding a plough aright, in order to divide the clods in the most proper and effectual manner, and make strait furrows. But perhaps the metaphor may be taken from the distribution made by a steward, in delivering out to each person under his care, such things as his office and their necessities required.

DODDRIDGE, in loc.

No. 556.-ii. 19. The foundation of God standeth sure, having this seal.] Many critics have justly observed, that the word Peays often signifies an inscription, or the mark made by a seal, as well as the seal itself: and the expression is here used with peculiar propriety, in allusion to the custom of engraving upon some stones, laid in the foundation of buildings, the name of the person by whom, and the purposes for which the structure is raised; and nothing can have a greater tendency to encourage the hope, and at the same time to engage the obedience of christians, than this double inscription.

No. 557.-ii. 26. That they may recover themselves out of the snare of the devil, who are taken captive by him at his will.] In order to understand this beautiful

image it is proper to observe that the word avavy&worv signifies to awake from a deep sleep, or from a fit of intoxication, (ELSNER in loc.) and refers to an artifice of fowlers, to scatter seeds impregnated with some drugs, intended to lay birds asleep, that they may draw the net over them with the greater security. Dr. SHAW (Travels, p. 236.) mentions a method practised by the modern eastern fowlers of carrying before them a piece of painted canvass of the size of a door, by means of which they stupify or astonish their game, and thus easily destroy them.

No. 553. TITUS ii. 5.

Keepers at home.

JEALOUSY is so common and powerful among the people of the East, that their wives are very much confined to their houses. RUSSELL informs us (Hist of Aleppo, p. 113.) that "the Turks of Aleppo being very jealous, keep their women as much at home as they can, so that it is but seldom that they are allowed to visit each other. Necessity, however, obliges the husbands to suffer them to go often to the bagnio, and Mondays and Thursdays are a sort of licensed days for them to visit the tombs of their deceased relations, which furnishes them with an opportunity of walking abroad in the gardens or fields; they have so contrived that almost every Thursday in the spring bears the name of some particular sheik (or saint) whose tomb they must visit on that day. (Their cemeteries and gardens are out of their cities in common.) By this means the greatest part of the Turkish women of the city get abroad to breathe the fresh air at such seasons, unless confined,

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