(as is not uncommon) to their houses, by order of the bashaw, and so deprived even of that little freedom which custom had procured them from their husbands." The prohibitions of the bashaws are designed, or pretended to be designed at least, to prevent the breach of chastity, for which these liberties of going abroad might be supposed to afford an opportunity. For the same reason it may be apprehended that St. Paul joins the being chaste and keepers at home together. HARMER, vol. ii. p. 403. No. 559.-iii. 5. The washing of regeneration.] As washing is an act whereby purification is effected and defilement is removed, it is a very proper word to express that divine change which is produced by regeneration, and when connected with the ancient and universal practice of washing new-born infants, gives peculiar energy to the conversation of Christ with Nicodemus on the subject of the new birth, as also to the phrase used by the apostle in this passage-the washing of regene ration. Much attention was bestowed on the washing of infants. The Lacedæmonians, says Plutarch, in his Life of Lycurgus, washed the new-born infant in wine, meaning thereby to strengthen the infant. Generally however they washed the children in water, warmed perhaps in Greece, cold in Egypt. Plautus, in his Amphytrion, speaks of such a washing: Postquam peperit pueros, lavare jussit, nos occepimus: Sed puer ille quem ego lavi, ut magnus est, et multum valet! No. 560.-PHILEMON 19. I Paul, have written it with mine own hand. THESE words are to be explained by the Roman laws, by which it was enacted, that if any man write that he hath undertaken a debt, it is a solemn obligation upon him. Whatsoever is written as if it were done, seems, and is reputed to have been done. From hence it appears that a man is bound as much by his own hand, or confession under it, as if any other testimonies or proofs were against him of any fact or debt. . HAMMOND, in loc. No. 561.-HEBREWS iv. 13. All things are naked and opened unto the eyes of him with whom we have to do. Ir has been well observed that these words contain a graceful allusion to the custom in sacrificing, of flaying off the skin from the victim and cutting it open, whereby all the vitals and inwards are exposed to full view: as γυμνος, signifies what had no cover ; and τετραχηλισμένος, what had no concealment within. DODDRIDGE, in loc. No. 562.-x.i. For the law having a shadow of good things to come, and not the verý image of the things.] Here is an allusion to the different state of a painting, when the first sketch only is drawn, and when the piece is finished; or to the first sketch of a painting when compared with what is yet more expressive than even the completest painting, an exact image. DODDRIDGE, in loc. No. 563.-x. 22. Our bodies washed with pure water.] Washings and purifications were very constantly performed by the Jews, and the people of the East in general. The water used on these occasions was required to be very pure, and was therefore fetched from fountains and rivers. The water of lakes or standing ponds was unfit for this purpose: so was also that of the purest stream if it had been a considerable time separated from its source. Hence recens aqua, fresh water, is applied to this use in Virgil: Occupat Æneas aditum, corpusque recenti En. vi. lin. 635. The Jewish essenes made use of the purer sorts of water for cleansing, as we are informed by Porphyry. To this practice the apostle seems to allude in these words: and Ezekiel in like manner says, then will I sprinkle clean water upon you, and ye shall be clean, (Ezek xxxvi. 25.) Sea water, on account of its saltness, was preferred to any other. other. Hence Aristeas reports concerning some of the Jews who lived near the sea, that every day before matins they used to wash their hands in the sea. POTTER'S Archæologia Græca, vol. i. p. 222. No. 564.-xi. 35. Tortured.] It does not seem to be determined whether the torture here spoken of was a mode of punishment distinct from others, or whether the term is not to be taken in a general sense for all kinds. of capital punishment and violent death. Doddridge says the original word signifies a peculiar sort of torture, which was called that of the tympanum or drum, when they were extended in the most violent manner, and then beaten with clubs, which must give exquisite pain, when all the parts were on such a stretch. No. 565.-xii. 1. Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us.] Capellus thinks that the cloud of witnesses is an allusion to vast numbers of birds flying together like a cloud. (Isaiah Ix. 8.) The word witnesses certainly refers to the Olympic race, where persons were appointed to stand at the mark, to observe who first came thither, and give evidence in favour of the conqueror, upon whom a crown was bestowed according to their testimony. No. 566.-xii. 2. Looking unto Jesus, the author and finisher of our faith.] Some eminent writers are of opinion that Christ is called the author and finisher of faith, in allusion to the judges of the games, who set laws before the contenders, whereby they were to govern themselves, and then adjudged the crowns to the conquerors. Thus, says Mr. DUNLOP, (Sermons, vol. i. p. 309.) he eases us of our burdens, animates our faintness, retards the progress of our enemies, and at length will with his own hand set upon our heads that beautiful diadem which he hath purchased with his own blood. No. 567.-xii. 3. Consider him that endured such contradiction of sinners against himself.] The original word avaλoyioade, consider, is very emphatical. Erasmus Schmidius observes, that it is a metaphor taken from arithmetical and geometrical proportions, so that it signifies the great accuracy and exactness with which they should consider the author and finisher of their faith, and especially the analogy between his case and their own. No. 568.-xii. 4. Ye have not yet resisted unto blood, striving against sin.] It has been justly observed by several commentators, that there are many agonistical terms in this context. In the phrase before us there seems to be an allusion to the pugiles, or boxers, who fought erect, with their hands stretched out, and were often besmeared with blood. Saurin observes in his illustration of this text, (Serm. ix. p. 90.) that sometimes men were killed by the blows of the cæstus. No. 569.-xii. 11. The peaceable fruit of righteousness.] This may possibly allude to the crown of olive given to the victor in the Olympic games, which was also an emblem of peace. The learned Bos would translate the word spиvinov, pleasant, joyful, it being usual to express pleasure and happiness by peace. Wolfius is of opinion, that the expression refers to that peace with God which we obtain by faith. (See Cura Philolog. vol. iv. p. 783.) |