Philippians 1 commentary

The highest honour of the most eminent ministers is, to be servants of Christ. And those who are not really saints on earth, never will be saints in heaven. Out of Christ, the best saints are sinners, and unable to stand before God. There is no peace without grace. Inward peace springs from a sense of Divine favour. And there is no grace and peace but from God our Father, the fountain and origin of all blessings. At Philippi the apostle was evil entreated, and saw little fruit of his labour; yet he remembers Philippi with joy. We must thank our God for the graces and comforts, gifts and usefulness of others, as we receive the benefit, and God receives the glory. The work of grace will never be perfected till the day of Jesus Christ, the day of his appearance. But we may always be confident God will perform his good work, in every soul wherein he has really begun it by regeneration; though we must not trust in outward appearances, nor in any thing but a new creation to holiness. People are dear to their ministers, when they receive benefit by their ministry. Fellow-sufferers in the cause of God should be dear one to another.

Shall not we pity and love those souls whom Christ loves and pities? Those who abound in any grace, need to abound more. Try things which differ; that we may approve the things which are excellent. The truths and laws of Christ are excellent; and they recommend themselves as such to any attentive mind. Sincerity is that in which we should have our conversation in the world, and it is the glory of all our graces. Christians should not be apt to take offence, and should be very careful not to offend God or the brethren. The things which most honour God will most benefit us. Let us not leave it doubtful whether any good fruit is found in us or not. A small measure of Christian love, knowledge, and fruitfulness should not satisfy any.

The apostle was a prisoner at Rome; and to take off the offence of the cross, he shows the wisdom and goodness of God in his sufferings. These things made him known, where he would never have otherwise been known; and led some to inquire after the gospel. He suffered from false friends, as well as from enemies. How wretched the temper of those who preached Christ out of envy and contention, and to add affliction to the bonds that oppressed this best of men! The apostle was easy in the midst of all. Since our troubles may tend to the good of many, we ought to rejoice. Whatever turns to our salvation, is by the Spirit of Christ; and prayer is the appointed means of seeking for it. Our earnest expectation and hope should not be to be honoured of men, or to escape the cross, but to be upheld amidst temptation, contempt, and affliction. Let us leave it to Christ, which way he will make us serviceable to his glory, whether by labour or suffering, by diligence or patience, by living to his honour in working for him, or dying to his honour in suffering for him.

Death is a great loss to a carnal, worldly man, for he loses all his earthly comforts and all his hopes; but to a true believer it is gain, for it is the end of all his weakness and misery. It delivers him from all the evils of life, and brings him to possess the chief good. The apostle's difficulty was not between living in this world and living in heaven; between these two there is no comparison; but between serving Christ in this world and enjoying him in another. Not between two evil things, but between two good things; living to Christ and being with him. See the power of faith and of Divine grace; it can make us willing to die. In this world we are compassed with sin; but when with Christ, we shall escape sin and temptation, sorrow and death, for ever. But those who have most reason to desire to depart, should be willing to remain in the world as long as God has any work for them to do. And the more unexpected mercies are before they come, the more of God will be seen in them.

Those who profess the gospel of Christ, should live as becomes those who believe gospel truths, submit to gospel laws, and depend upon gospel promises. The original word “conversation” denotes the conduct of citizens who seek the credit, safety, peace, and prosperity of their city. There is that in the faith of the gospel, which is worth striving for; there is much opposition, and there is need of striving. A man may sleep and go to hell; but he who would go to heaven, must look about him and be diligent. There may be oneness of heart and affection among Christians, where there is diversity of judgment about many things. Faith is God's gift on the behalf of Christ; the ability and disposition to believe are from God. And if we suffer reproach and loss for Christ, we are to reckon them a gift, and prize them accordingly. Yet salvation must not be ascribed to bodily afflictions, as though afflictions and worldly persecutions deserved it; but from God only is salvation: faith and patience are his gifts.

1 Paul and Timotheus, servants of Jesus Christ While Paul is accustomed, in the inscription of his epistles, to employ titles of distinction, with the view of procuring credit for himself and his ministry, there was no need of lengthened commendations in writing to the Philippians, who had known him by experience as a true Apostle of Christ, and still acknowledged him as such beyond all controversy. For they had persevered in the calling of God steadfastly, and in an even tenor. “Sans se desbaucher;” — “Without corrupting themselves.”

Bishops He names the pastors separately, for the sake of honor. We may, however, infer from this, that the name of bishop is common to all the ministers of the Word, inasmuch as he assigns several bishops to one Church. The titles, therefore, of bishop and pastor, are synonymous. And this is one of the passages which Jerome quotes for proving this in his epistle to Evagrius, “Evagrius, a native of Antioch, and a presbyter apparently of the Church of Antioch. He traveled into the west of Europe, and was acquainted with Jerome, who describes him as a man acris ac ferventis ingenii, (of a keen and warm temper.)” — Smith’s Dictionary of Greek Biography and Mythology. — Ed. and in his exposition of the Epistle to Titus. The reader will find both of the passages referred to quoted at full length in the Institutes, vol. iii. pp. 75, 76. — Ed. Afterwards “Depuis les temps de l’Apostre;” — “After the times of the Apostle.” there crept in the custom of applying the name of bishop exclusively to the person whom the presbyters in each church appointed over their company. “Ordonnoyent conducteur de leur congregation;” — “Appointed leader of their congregation.” It originated, however, in a human custom, and rests on no Scripture authority. I acknowledge, indeed, that, as the minds and manners of men are, there cannot be order maintained among the ministers of the word, without one presiding over the others. I speak of particular bodies, “De chacun corps d’Eglise en particulier;” — “Of each body of the Church in particular.” not of whole provinces, much less of the whole world. Now, although we must not contend for words, it were at the same time better for us in speaking to follow the Holy Spirit, the author of tongues, than to change for the worse forms of speech which are dictated to us by Him. For from the corrupted signification of the word this evil has resulted, that, as if all the presbyters “Tous prestres et pasteurs;” — “All priests and pastors.” were not colleagues, called to the same office, one of them, under the pretext of a new appellation, usurped dominion over the others.

Deacons. This term may be taken in two ways — either as meaning administrators, and curators of the poor, or for elders, who were appointed for the regulation of morals. As, however, it is more generally made use of by Paul in the former sense, I understand it rather as meaning stewards, who superintended the distributing and receiving of alms. On the other points consult the preceding commentaries.

3 I give thanks. He begins with thanksgiving “Vne protestation, qu’il est ioyeux de leur bien;” — “A protestation, that he is delighted on account of their welfare.” on two accounts — first, that he may by this token shew his love to the Philippians; and secondly, that, by commending them as to the past, he may exhort them, also, to perseverance in time to come. He adduces, also, another evidence of his love — the anxiety which he exercised in supplications. It is to be observed, however, that, whenever he makes mention of things that are joyful, he immediately breaks forth into thanksgiving — a practice with which we ought also to be familiar. We must, also, take notice, what things they are for which he gives thanks to God, — the fellowship of the Philippians in the gospel of Christ; for it follows from this, that it ought to be ascribed to the grace of God. When he says, upon every remembrance of you, he means, “As often as I remember you.”

4 Always in every prayer. Connect the words in this manner: “Always presenting prayer for you all in every prayer of mine.” For as he had said before, that the remembrance of them was an occasion of joy to him, so he now subjoins, that they come into his mind as often as he prays. He afterwards adds, that it is with joy that he presents prayer in their behalf. Joy refers to the past; prayer to the future. For he rejoiced in their auspicious beginnings, and was desirous of their perfection. Thus it becomes us always to rejoice in the blessings received from God in such a manner, as to remember to ask from him those things that we are still in need of.

5 For your fellowship. He now, passing over the other clause, states the ground of his joy — that they had come into the fellowship of the gospel, that is, had become partakers of the gospel, which, as is well known, is accomplished by means of faith; for the gospel appears as nothing to us, in respect of any enjoyment of it, until we have received it by faith. At the same time the term fellowship may be viewed as referring to the common society of the saints, as though he had said that they had been associated with all the children of God in the faith of the gospel. When he says, from the first day, he commends their promptitude in having shewn themselves teachable immediately upon the doctrine being set before them. The phrase until now denotes their perseverance. Now we know how rare an excellence it is, to follow God immediately upon his calling us, and also to persevere steadfastly unto the end. For many are slow and backward to obey, while there are still more that fall short through fickleness and inconstancy. “Qui se reuoltent ou defaillent en chemin par legerete;” — “Who revolt or fall back in the way through fickleness.”

6 Persuaded of this very thing. An additional ground of joy is furnished in his confidence in them for the time to come. “Qu’il se confioit d’eux qu’ils perseuereroyent de reste de leur vie;” — “That he had confidence in them that they would persevere during the remainder of their life.” But some one will say, why should men dare to assure themselves for to-morrow amidst so great an infirmity of nature, amidst so many impediments, ruggednesses, and precipices? “Entre tant d’empeschemens, mauuais passages et fascheuses rencontres, voire mesme des dangers de tomber tout a plat en perdition;” — “Amidst so many impediments, hard passes, and disagreeable collisions, nay, even so many hazards of falling headlong into perdition.” Paul, assuredly, did not derive this confidence from the steadfastness or excellence of men, but simply from the fact, that God had manifested his love to the Philippians. And undoubtedly this is the true manner of acknowledging God’s benefits — when we derive from them occasion of hoping well as to the future. See CALVIN on the Corinthians, vol. 2, p. 121. For as they are tokens at once of his goodness, and of his fatherly benevolence towards us, what ingratitude were it to derive from this no confirmation of hope and good courage! In addition to this, God is not like men, so as to be wearied out or exhausted by conferring kindness. “Il ne se lasse point en bien faisant, et son thresor ne diminue point;” — “He does not weary himself in doing good, and does not diminish his treasure.” Let, therefore, believers exercise themselves in constant meditation upon the favors which God confers, that they may encourage and confirm hope as to the time to come, and always ponder in their mind this syllogism: God does not forsake the work which his own hands have begun, as the Prophet bears witness, (Psalm 138:8; Isaiah 64:8;) we are the work of his hands; therefore he will complete what he has begun in us. When I say that we are the work of his hands, I do not refer to mere creation, but to the calling by which we are adopted into the number of his sons. For it is a token to us of our election, that the Lord has called us effectually to himself by his Spirit.

It is asked, however, whether any one can be certain as to the salvation of others, for Paul here is not speaking of himself but of the Philippians. I answer, that the assurance which an individual has respecting his own salvation, is very different from what he has as to that of another. For the Spirit of God is a witness to me of my calling, as he is to each of the elect. As to others, we have no testimony, except from the outward efficacy of the Spirit; that is, in so far as the grace of God shews itself in them, so that we come to know it. There is, therefore, a great difference, because the assurance of faith remains inwardly shut up, and does not extend itself to others. But wherever we see any such tokens of Divine election as can be perceived by us, we ought immediately to be stirred up to entertain good hope, both in order that we may not be envious “Enuieux et desdaigneux;” — “Envious and disdainful.” towards our neighbors, and withhold from them an equitable and kind judgment of charity; and also, that we may be grateful to God. “Pour recognoistre le bien que Dieu leur a fait, et n’estre point ingrats enuers luy;” — “That we may acknowledge the kindness which God has shewn them, and may not be ungrateful to him.” This, however, is a general rule both as to ourselves and as to others — that, distrusting our own strength, we depend entirely upon God alone.

Until the day of Jesus Christ The chief thing, indeed, to be understood here is — until the termination of the conflict. Now the conflict is terminated by death. As, however, the Spirit is accustomed to speak in this manner in reference to the last coming of Christ, it were better to extend the advancement of the grace of Christ to the resurrection of the flesh. For although those who have been freed from the mortal body do no longer contend with the lusts of the flesh, and are, as the expression is, beyond the reach of a single dart, “Extra teli jactum“ — Virgil makes use of a corresponding phrase — “intra jactum teli;” — “Within the reach of a dart.” Virg. Æn. 11:608. — Ed. yet there will be no absurdity in speaking of them as in the way of advancement, “En voye de proufiter, ou auancer;” — “In the way of making progress, or advancement.” inasmuch as they have not yet reached the point at which they aspire, — they do not yet enjoy the felicity and glory which they have hoped for; and in fine, the day has not yet shone which is to discover the treasures which lie hid in hope. And in truth, when hope is treated of, our eyes must always be directed forward to a blessed resurrection, as the grand object in view.

Philippians 1:7-11

7. Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers of my grace.

7. Sicuti iustum est mihi hoc de vobis omnibus sentire, propterea quod in corde vos habeam, esse omnes participes gratiæ meæ, et in vinculis meis, et in defensione, et confirmatione Evangelii.

8. For God is my record, how greatly I long after you all in the bowels of Jesus Christ.

8. Testis enim mihi est Deus, ut desiderem vos omnes in visceribus “Aux entrailles de Jesus Christ, ou, Es cordiale affection de Jesus Christ;” — “In the bowels of Jesus Christ, or, In the cordial affection of Jesus Christ.” Iesu Christi.

9. And this I pray, that your love may abound yet more and more in knowledge and in all judgment;

9. Et hoc precor, ut caritas vestra adhue magis ac magis abundet cum agnitione, omnique intelligentia:

10. That ye may approve things that are excellent; that ye may be sincere, and without offence till the day of Christ;

10. Ut probetis quæ utilia sunt, qno sitis sinceri, et inoffensi usque in diem Christi.

11. Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.

11. Impleti fructibus iustitiae, qui sunt per Iesum Christum, in gloriam et laudem Dei.

7 As it is reasonable. For we are envious “Maigres et desdaigneux;” — “Miserable and disdainful.” valuators of the gifts of God if we do not reckon as children of God those in whom there shine forth those true tokens of piety, which are the marks by which the Spirit of adoption manifests himself. Paul accordingly says, that equity itself dictates to him, “Raison mesme et equite luy disent;” — “Even reason and equity tell him.” that he should hope well of the Philippians in all time to come, inasmuch as he sees them to be associated with himself in participation of grace. It is not without due consideration that I have given a different rendering of this passage from that of Erasmus, as the judicious reader will easily perceive. For he states what opinion he has of the Philippians, which was the ground of his hoping well respecting them. He says, then, that they are partakers with him of the same grace in his bonds, and in the defense of the gospel.

To have them in his heart is to reckon them as such in the inmost affection of his heart. For the Philippians had always assisted Paul according to their ability, so as to connect themselves with him as associates for maintaining the cause of the gospel, so far as was in their power. Thus, although they were absent in body, yet, on account of the pious disposition which they shewed by every service in their power, he recognises them as in bonds along with him. “I have you, therefore, in my heart;” this is, sincerely and without any pretense, assuredly, and with no slight or doubtful opinion — as what? as partakers of grace — in what? in my bonds, by which the gospel is defended. As he acknowledged them to be such, it was reasonable that he should hope well respecting them.

Of my grace and in the bonds. It were a ludicrous thing in the view of the world to reckon a prison to be a benefit from God, but if we estimate the matter aright, it is no common honor that God confers upon us, when we suffer persecution for the sake of his truth. For it was not in vain that it was said,

Blessed shall ye be, when men shall afflict and harass you with all kinds of reproaches for my name’s sake. (Matthew 5:11)

Let us therefore bear in remembrance also, that we must with readiness and alacrity embrace the fellowship of the cross of Christ as a special favor from God. In addition to bonds he subjoins the defense and confirmation of the gospel, that he may express so much the better the honourableness of the service which God has enjoined upon us in placing us in opposition to his enemies, so as to bear testimony to his gospel. For it is as though he had entrusted us with the defense of his gospel. And truly it was when armed with this consideration, that the martyrs were prepared to contemn all the rage of the wicked, and to rise superior to every kind of torture. And would that this were present to the mind of all that are called to make a confession of their faith, that they have been chosen by Christ to be as advocates to plead his cause! For were they sustained by such consolation they would be more courageous than to be so easily turned aside into a perfidious revolt. “Ils seroyent si constans et fermes, qu’ils ne pourroyent estre aiseement induits a se reuolter laschement et desloyaument;” — “They would be so steadfast and firm, that they could not be easily induced to revolt in a cowardly and disloyal manner.”

Here, however, some one will inquire, whether the confirmation of the gospel depends on the steadfastness of men. I answer, that the truth of God is in itself too firm to require that it should have support from any other quarter; for though we should all of us be found liars, God, nevertheless, remains true. (Romans 3:4.) There is, however, no absurdity in saying, that weak consciences are confirmed in it by such helps. That kind of confirmation, therefore, of which Paul makes mention, has a relation to men, as we learn from our own experience that the slaughter of so many martyrs has been attended at least with this advantage, that they have been as it were so many seals, by which the gospel has been sealed in our hearts. Hence that saying of Tertullian, that “the blood of the martyrs is the seed of the Church,” — which I have imitated in a certain poem: “But that sacred blood, Sanctus at ille cruor, divini assertor honoris, Gignendam ad sobolem seminis instar erit the maintainer of God’s honor, will be like seed for producing offspring.” “A l’imitation duquel au chant de victoire composé par moy en Latin en l’honneur de Jesus Christ, 1541, et lequel depuis a este reduit en rime Francois, i’ay dit: —

‘Or le sang precieux par martyre espandu Pour auoir a son Dieu tesmoignage rendu, A l’Eglise de Dieu seruira de semence Dont enfans sorteront remplis d’intelligence.’“

“In imitation of which, in the song of victory composed by me in Latin in honor of Jesus Christ, in 1541, and which has since that time been rendered into French rhyme, I have said: —

‘But the precious blood shed by martyrs That it might be as a testimony rendered to its God, Will in the Church of God serve as seed From which children shall come forth, filled with understanding.’“

8. For God is my witness. He now declares more explicitly his affection for them, and, with the view of giving proof of it, he makes use of an oath, and that on good grounds, because we know how dear in the sight of God is the edification of his Church. It was, too, more especially of advantage, that Paul’s affection should be thoroughly made known to the Philippians. For it tends in no small degree to secure credit for the doctrine, when the people are persuaded that they are beloved by the teacher. He calls God as a witness to the truth, inasmuch as he alone is the Truth, and as a witness of his affection, inasmuch as he alone is the searcher of hearts. In the word rendered long after, a particular term is made use of instead of a general, and it is a token of affection, inasmuch as we long after those things which are dear to us.

In the bowels He places the bowels of Christ in opposition to carnal affection, to intimate that his affection is holy and pious. For the man that loves according to the flesh has respect to his own advantage, and may from time to time change his mind according to the variety of circumstances and seasons. In the meantime he instructs us by what rule the affections of believers ought to be regulated, so that, renouncing their own will, they may allow Christ to sit at the helm. And, unquestionably, true love can flow from no other source than from the bowels of Christ, and this, like a goad, ought to affect us not a little — that Christ in a manner opens his bowels, that by them he may cherish mutual affection between us. Beza, when commenting on the expression, in the bowels of Jesus Christ, observes, “Alibi solet dicere, In Christo. Ut autem significet ex quo fonte promanet affectus iste, et quo etiam feratur, additum visceribus nomen magnum pondus addit sententiæ, ut intimus amor significetur. Solent enim Hebraei רחמים, rachamim, id est, viscera omnes teneros ac veluti maternos affectus vocare;” — “He is accustomed in other cases to say, In Christ. But to intimate from what fountain that affection flows, and in what direction also it tends, the addition of the term bowels adds great weight to the statement, so as to express intimate affection. For the Hebrews are accustomed to employ the term רחמים rachamim, that is, bowels, to denote all tender and as it were motherly affections.” — Ed.

9 This I pray that your love He returns to the prayer, which he had simply touched upon in one word in passing. He states, accordingly, the sum of those things which he asked from God in their behalf, that they also may learn to pray after his example, and may aspire at proficiency in those gifts. The view taken by some, as though the love of the Philippians denoted the Philippians themselves, as illiterate persons are accustomed very commonly to say, “Your reverence,” — “Your paternity,” is absurd. For no instance of such an expression occurs in the writings of Paul, nor had such fooleries come into use. Besides, the statement would be less complete, and, independently of this, the simple and natural meaning of the words suits admirably well. For the true attainments of Christians are when they make progress in knowledge, and understanding, and afterwards in love. Accordingly the particle in, according to the idiom of the Hebrew tongue, is taken here to mean with, as I have also rendered it, unless perhaps one should prefer to explain it as meaning by, so as to denote the instrument or formal cause. For, the greater proficiency we make in knowledge, so much the more ought our love to increase. The meaning in that case would be, “That your love may increase according to the measure of knowledge.” All knowledge, means what is full and complete — not a knowledge of all things. “The word rendered judgment is capable of being rendered sense (πάσὟ αἰσθήσει) in all sense. ‘I pray that you may have your spiritual senses in excerise — that you may have a judicious distinguishing sense.’ For what? Why, ‘that ye may approve things that are excellent,’ — so it follows, or, as the words there may be read, to ‘distinguish things that differ.’“ — Howe’s Works, (Lond. 1822,) vol. 5, p. 145. — Ed.

10 That ye may approve the things that are Here we have a definition of Christian wisdom — to know what is advantageous or expedient — not to torture the mind with empty subtleties and speculations. For the Lord does not wish that his believing people should employ themselves fruitlessly in learning what is of no profit: From this you may gather in what estimation the Sorbonnic theology ought to be held, in which you may spend your whole life, and yet not derive more of edification from it in connection with the hope of a heavenly life, or more of spiritual advantage, than from the demonstrations of Euclid. Unquestionably, although it taught nothing false, it well deserves to be execrable, on the ground that it is a pernicious profanation of spiritual doctrine. For Scripture is useful, as Paul says, in 2 Timothy 3:16, but there you will find nothing but cold subtleties of words.

That ye may be sincere. This is the advantage which we derive from knowledge — not that every one may artfully consult his own interests, but that we may live in pure conscience in the sight of God.

It is added — and without offense The Greek word ἀπροσκοποι is ambiguous. Chrysostom explains it in an active sense — that as he had desired that they should be pure and upright in the sight of God, so he now desires that they should lead an honorable life in the sight of men, that they may not injure their neighbors by any evil examples. This exposition I do not reject: the passive signification, however, is better suited to the context, in my opinion. For he desires wisdom for them, with this view — that they may with unwavering step go forward in their calling until the day of Christ, as on the other hand it happens through ignorance, “Par ignorance et faute de prudence;” — “Through ignorance and want of prudence.” that we frequently slip our foot, stumble, and turn aside. And how many stumbling blocks Satan from time to time throws in our way, with the view of either stopping our course altogether, or impeding it, every one of us knows from his own experience.

11 Filled with the fruits of righteousness. This now belongs to the outward life, for a good conscience produces its fruits by means of works. Hence he desires that they may be fruitful in good works for the glory of God. Such fruits, he says, are by Christ, because they flow from the grace of Christ. For the beginning of our well-doing is, when we are sanctified by his Spirit, for he rested upon him, that we might all receive of his fullness. (John 1:16.) And as Paul here derives a similitude from trees, we are wild olive-trees, (Romans 11:24,) and unproductive, until we are ingrafted into Christ, who by his living root makes us fruitbearing trees, in accordance with that saying, (John 15:1,) I am the vine, ye are the branches. He at the same time shews the end — that we may promote the glory of God. For no life is so excellent in appearance as not to be corrupted and become offensive in the view of God, if it is not directed towards this object.

Paul’s speaking here of works under the term righteousness, is not at all inconsistent with the gratuitous righteousness of faith. For it does not immediately follow that there is righteousness wherever there are the fruits of righteousness, inasmuch as there is no righteousness in the sight of God, unless there be a full and complete obedience to the law, which is not found in any one of the saints, though, nevertheless, they bring forth, according to the measure, the good and pleasant “Bons et aimables;” — “Good and amiable.” fruits of righteousness, and for this reason, that, as God begins righteousness in us, through the regeneration of the Spirit, so what is wanting is amply supplied through the remission of sins, in such a way that all righteousness, nevertheless, depends upon faith.

Philippians 1:12-17

12. But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel;

12. Scire autem vos volo, fratres, quod, quae mihi acciderunt, magis in profectum cesserunt Evangelii,

13. So that my bonds in Christ are manifest in all the palace, and in all other places;

13. Ut vincula mea in Christo illustria fuerint in toto praetorio, et reliquis omnibus locis:

14. And many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear.

14. Et multi ex fratribus in Domino, vinculis meis confisi, uberius ausi fuerint absque timore sermonem Dei loqui.

15. Some indeed preach Christ even of envy and strife; and some also of good will:

15. Nonnulli quidem per invidiam et contentionem, alii autem etiam per benevolentiam, Christum praedicant.

16. The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds:

16. Alii, inquam, ex contentione Christum annuntiant, non pure, existimantes afflictionem se suscitare meis vinculis:

17. But the other of love, knowing that I am set for the defence of the gospel.

17. Alii autem ex caritate, scientes quod in defensionem Evangelii positus sim.

12 But I wish you to know We all know from our own experience, how much the flesh is wont to be offended by the abasement of the cross. We allow, indeed, Christ crucified to be preached to us; but when he appears in connection with his cross, then, as though we were thunderstruck at the novelty of it, “Estans estonnez comme d’vne chose nouuelle et non ouye;” — “Being astonished as at a thing new and unheard of.” we either avoid him or hold him in abhorrence, and that not merely in our own persons, but also in the persons of those who deliver to us the gospel. It may have happened to the Philippians, that they were in some degree discouraged in consequence of the persecution of their Apostle. We may also very readily believe, that those bad workmen “Et faux apostres;” — “And false apostles.” who eagerly watched every occasion, however small, of doing injury, did not refrain from triumphing over the calamity of this holy man, and by this means making his gospel contemptible. If, however, they were not successful in this attempt, they might very readily calumniate him by representing him as hated by the whole world; and at the same time leading the Philippians to dread, lest, by an unfortunate association with him, “En prenant ceste dangereuse accointance de S. Paul;” — “By contracting this dangerous acquaintance with St. Paul.” they should needlessly incur great dislike among all; for such are the usual artifices of Satan. The Apostle provides against this danger, when he states that the gospel had been promoted by means of his bonds. The design, accordingly, of this detail is, to encourage the Philippians, that they may not feel deterred “Afin qu’ils ne soyent point destournex;” — “That they may not be turned aside.” by the persecution endured by him.

13 So that my bonds He employs the expression — in Christ, to mean, in the affairs, or in the cause of Christ, for he intimates that his bonds had become illustrious, so as to promote the honor of Christ. “Ses liens ont este rendus celebres, et ont excellement serui a auancer la gloire de Christ;” — “His bonds had become celebrated, and had admirably contributed to advance the glory of Christ.” The rendering given by some — through Christ, seems forced. I have also employed the word illustria (illustrious) in preference to manifesta, (manifest,) — as having ennobled the gospel by their fame. “Pource qu’il entend que le bruit qui auoit este de ses liens, auoit donné grand bruit a l’Euangile;” — “Because he means that the fame, which had arisen from his bonds, had given great fame to the gospel.” “Satan, indeed, has attempted it, and the wicked have thought that it would turn out so, that the gospel would be destroyed; but God has frustrated both the attempts of the former and the expectations of the latter, “Dieu a aneanti les efforts malicieux de Satan, et a frustré les meschans de leur attente;” — “God has made void the malicious efforts of Satan, and has disappointed the wicked of their expectation.” and that in two ways, for while the gospel was previously obscure and unknown, it has come to be well known, and not only so, but has even been rendered honorable in the Praetorium, no less than in the rest of the city.” By the praetorium I understand the hall and palace of Nero, which Fabius Our author has most probably in view an expression which occurs in the writings of Quinctilian, (Instit. Orator., lib. 8, 2, 8,) — “tabernaculum ducis Augustale;” — (“a general’s tent is called the Augustal.”) In the best editions of Quinctilian, however, the reading of Augurale, as synonymous with auguraculum, or auguratorium; — (an apartment for the augur’s taking omens.) — Ed. and writers of that age call Augustale, (the Augustal.) For as the name praetor was at first a general term, and denoted all magistrates who held the chief sway, (hence it came that the dictator was called the sovereign praetor, The dictator is called by Livey, “praetor maximus;” — “the highest praetor.” — (Liv. 7:3.) — Ed. ) it, consequently, became customary to employ the term praetorium in war to mean the tent, either of the consul, “La tente ou du consul, ou de celuy qui estoit chef de l’armee, quelque nom qu’on luy donast;” — “The tent of the consul, or of the person who was head of the army, whatever name was applied to him.” or of the person who presided, “Praeibat ” — There is manifestly an allusion here to the etymology of praetor, as being derived from praeire, to go before, or preside. — Ed. while in the city it denoted the palace of Caesar, “At Rome it “(the term praetorium)” signified the public hall where causes were tried by the praetor; but more usually it denoted the camp or quarters of the praetorian cohorts without the city ..... The name of praetorium was, in the provinces, given to the palace of the governors, both because they administered justice, and had their guards stationed in their residence. Hence it is inferred that, although the Apostle was at Rome when he wrote this, and although the circumstances to which he refers occurred in that city, yet, writing to persons residing in the provinces, he uses the word praetorium in the provincial sense, and means by it the emperor’s palace.” — Illustrated Commentary. — Ed. from the time that the Cesars took possession of the monarchy. “Depuis que les empereurs usurperent la monarchie;” — “From the time that the emperors usurped the monarchy.” Independently of this, the bench of praetor is also called the praetorium “Pretoire signifioit aussi le lieu ou le preteur tenoit la cour, et exerçoit sa iurisdiction;” — “The praetorium signified also the place where the praetor held his court, and exercised jurisdiction.”

14 Many of the brethren. By this instance we are taught that the tortures of the saints, endured by them in behalf of the gospel, are a ground of confidence “Confiance et asseurance;” — “Confidence and assurance.” to us. It were indeed a dreadful spectacle, and such as might tend rather to dishearten us, did we see nothing but the cruelty and rage of the persecutors. When, however, we see at the same time the hand of the Lord, which makes his people unconquerable, “Courageux et inuincibles;” — “Courageous and unconquerable.” under the infirmity of the Cross, and causes them to triumph, relying upon this, “Estans assuerez sur ceste main et puissance du Seigneur;” — “Confidently relying upon this hand and power of the Lord.” we ought to venture farther than we had been accustomed, having now a pledge of our victory in the persons of our brethren. The knowledge of this ought to overcome our fears, that we may speak boldly in the midst of dangers.

15 Some indeed. Here is another fruit of Paul’s bonds, that not only were the brethren stirred up to confidence by his example — some by maintaining their position, others by becoming more eager to teach — but even those who wished him evil were on another account stirred up to publish the gospel.

16 Some, I say, from contention. Here we have a lengthened detail, in which he explains more fully the foregoing statement; for he repeats that there are two classes of men that are stirred up by his bonds to preach Christ — the one influenced by contention, that is, by depraved affection — the other by pious zeal, as being desirous to maintain along with him the defense of the gospel. The former, he says, do not preach Christ purely, because it was not a right zeal. “Pource que leur zele n’estoit pas pur;” — “Because their zeal was not pure.” For the term does not apply to doctrine, because it is possible that the man who teaches most purely, may, nevertheless, not be of a sincere mind. “Il se pent bien faire, que celuy qui enseignera vne doctrine pure et saine, aura toutesfois vne mauvaise affection;” — “It may quite well happen, that the man who teaches pure and sound doctrine, will have, nevertheless, an evil disposition.” Now, that this impurity was in the mind, and did not shew itself in doctrine, may be inferred from the context. Paul assuredly would have felt no pleasure in seeing the gospel corrupted; yet he declares that he rejoices in the preaching of those persons, while it was not simple or sincere.

It is asked, however, how such preaching could be injurious to him? I answer, that many occasions are unknown to us, inasmuch as we are not acquainted with the circumstances of the times. It is asked farther, “Since the gospel cannot be preached but by those that understand it, what motive induced those persons to persecute the doctrine of which they approved?” I answer, that ambition is blind, nay, it is a furious beast. Hence it is not to be wondered if false brethren snatch a weapon from the gospel for harassing good and pious pastors. “Certes le sainct Apostre ne dit rien yci;” — “Certainly the holy Apostle says nothing here.” Paul, assuredly, says nothing here “Il ne se faut esbahir si les faux-freres prenent occasion de l’evangile, et s’ils s’en forgent des bastons pour tormenter les bons et fideles pasteurs;” — “It ought not to appear surprising, if false brethren take occasion from the gospel, and contrive weapons for themselves for torturing good and faithful pastors.” of which I have not myself had experience. For there are living at this very day those who have preached the gospel with no other design, than that they might gratify the rage of the wicked by persecuting pious pastors. As to Paul’s enemies, it is of importance to observe, if they were Jews, how mad their hatred was, so as even to forget on what account they hated him. For while they made it their aim to destroy him, they exerted themselves to promote the gospel, on account of which they were hostile to him; but they imagined, no doubt, that the cause of Christ would stand or fall “Mais voyla: il leur sembloit que la doctrine consistoit ou tomboit bas;” — “But mark! it seemed to them that doctrine stood or fell.” in the person of one individual. If, however, there were envious persons, “Que si c’estoit d’autres que Juifs, ascauoir quelques enuieux de Sainct Paul;” — “But if there were other than Jews — some that were envious of St. Paul.” who were thus hurried away by ambition, we ought to acknowledge the wonderful goodness of God, who, notwithstanding, gave such a prosperous issue to their depraved affections.

17 That for the defense. Those who truly loved Christ reckoned that it would be a disgrace to them if they did not associate themselves with Paul as his companions, when maintaining the cause of the gospel; and we must act in such a manner, as to give a helping hand, as far as possible, to the servants of Christ when in difficulty. “Estans en quelque necessite;” — “When they are in any emergency.” Observe, again, this expression — for the defense of the gospel For since Christ confers upon us so great an honor, what excuse shall we have, if we shall be traitors to his cause, “Praevaricatores ” The term is employed by classical writers in the sense of betraying the cause of one’s client, and by neglect or collusion assisting his opponent. See Quinct. 9:2. — Ed. or what may we expect, if we betray it by our silence, but that he shall in return desert our cause, who is our sole Advocate, or Patron, with the Father? “Si nous nous entendons auec la partie aduerse d’iceluy;” — “If we should connect ourselves with the party opposed to him.” (1 John 2:1.)

Philippians 1:18-21

18. What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.

18. Quid enim? Caeterum quovis modo, sive per occasionem, sive per veritatem, Christus annuntiatur: atque in hoc gaudeo, quin etiam gaudebo.

19. For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ,

19. Novi enim quod hoc mihi cedet in salutem per vestram precationem, et subministrationem Spiritus Iesu Christi,

20. According to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by life, or by death.

20. Secundum expectationem et spem meam, quod in nullo re pudefiam, sed cum omni fiducia, quemadmodum semper, ita et nunc magnificabitur Christus in corpore meo, sive per vitam, sive per mortem.

21. For to me to live is Christ, and to die is gain.

21. Mihi enim vivendo Christus est, et moriendo lucrum.

18 But in every way. As the wicked disposition of those of whom he has spoken might detract from the acceptableness of the doctrine, “Pouuoit diminuer l’authorite de la doctrine;” — “Might diminish the authority of the doctrine.” he says that this ought to be reckoned of great importance, that they nevertheless promoted the cause of the gospel, whatever their disposition might be. For God sometimes accomplishes an admirable work by means of wicked and depraved instruments. Accordingly, he says that he rejoices in a happy result of this nature; because this one thing contented him — if he saw the kingdom of Christ increasing — just as we, on hearing that that impure dog Carolus Our Author appears to refer here to Peter Carolus, of whom the reader will find particular mention made by Beza in his Life of CALVIN. — CALVIN’S Tracts, vol. 1, pp. 30, 31. — Ed. was scattering the seeds of pure doctrine at Avignon and elsewhere, we gave thanks to God because he had made use of that most profligate and worthless villain for his glory: and at this day we rejoice that the progress of the gospel is advanced by many who, nevertheless, had another design in view. But though Paul rejoiced in the advancement of the gospel, yet, had the matter been in his hand, he would never have ordained such persons as ministers. We ought, therefore, to rejoice if God accomplishes anything that is good by means of wicked persons; but they ought not on that account to be either placed by us in the ministry, or looked upon as Christ’s lawful ministers.

19 For I know that As some published the gospel with the view of rendering Paul odious, in order that they might kindle up against him the more the rage of his enemies, he tells them beforehand that their wicked attempts will do him no harm, because the Lord will turn them to a contrary design. “Though they plot my destruction, yet I trust that all their attempts will have no other effect but that Christ will be glorified in me — which is a thing most salutary to me.” For it is evident from what follows, that he is not speaking of the safety of the body. But whence this confidence on the part of Paul? It is from what he teaches elsewhere, (Romans 8:28,) — that all things contribute to the advantage of God’s true worshippers, even though the whole world, with the devil, its prince, should conspire together for their ruin.

Through your prayer That he may stir them up to pray more ardently, he declares that he is confident that the Lord will give them an answer to their prayers. Nor does he use dissimulation: for he who depends for help on the prayers of the saints relies on the promise of God. In the mean time, nothing is detracted from the unmerited goodness of God, on which depend our prayers, and what is obtained by means of them.

And the supply. Let us not suppose, that because he joins these two things in one connection, they are consequently alike. The statement must, therefore, be explained in this manner: — “I know that all this will turn out to my advantage, through the administration of the Spirit, you also helping by prayer,” — so that the supply of the Spirit is the efficient cause, while prayer is a subordinate help. We must also observe the propriety of the Greek term, for ἐπιχορηγία is employed to mean the furnishing of what is wanting, “The word ἐπιχορηγία which we translate supply, signifies also furnishing whatever is necessary.” — Dr. A. Clarke. — Ed. just as the Spirit of God pours into us everything of which we are destitute.

He calls him, too, the Spirit of Jesus Christ, to intimate, that if we are Christians, he is common to all of us, inasmuch as he was poured upon him with all fullness, that, according to the measure of his grace, he might give out, so far as is expedient, to each of his members.

20 According to my expectation. Should any one object, “From what do you derive that knowledge?” he answers, “From hope.” For as it is certain that God does not by any means design to frustrate our hope, hope itself ought not to be wavering. Let then the pious reader carefully observe this adverb secundum, (according to,) that he may be fully assured in his own mind, that it is impossible but that the Lord will fulfill our expectation, inasmuch as it is founded on his own word. Now, he has promised that he will never be wanting to us even in the midst of all tortures, if we are at any time called to make confession of his name. Let, therefore, all the pious entertain hope after Paul’s example, and they will not be put to shame.

With all confidence We see that, in cherishing hope, he does not give indulgence to carnal desires, but places his hope in subjection to the promise of God. “Christ,” says he, “will be magnified in my body, whether by life or by death ” By making express mention, however, of the body, he intimates that, amongst the conflicts of the present life, he is in no degree doubtful as to the issue, for we are assured as to this by God. If, accordingly, giving ourselves up to the good pleasure of God, and having in our life the same object in view as Paul had, we expect, in whatever way it may be, a prosperous issue, we shall no longer have occasion to fear lest any adversity should befall us; for if we live and die to him, we are his in life and in death. (Romans 14:8.) He expresses the way in which Christ will be magnified — by full assurance. Hence it follows, that through our fault he is cast down and lowered, so far as it is in our power to do so, when we give way through fear. Do not those then feel ashamed who reckon it a light offense to tremble, “De varier et chanceler;” — “To shift and waver.” when called to make confession of the truth? But how much ashamed ought those to feel, who are so shamelessly impudent as to have the hardihood even to excuse renunciation?

He adds, as always, that they may confirm their faith from past experience of the grace of God. Thus, in Romans 5:4, he says, Experience begets hope.

21 For to me to live. Interpreters have hitherto, in my opinion, given a wrong rendering and exposition to this passage; for they make this distinction, that Christ was life to Paul, and death was gain. I, on the other hand, make Christ the subject of discourse in both clauses, so that he is declared to be gain in him both in life and in death; for it is customary with the Greeks to leave the word πρός to be understood. Besides that this meaning is less forced, it also corresponds better with the foregoing statement, and contains more complete doctrine. He declares that it is indifferent to him, and is all one, whether he lives or dies, because, having Christ, he reckons both to be gain. And assuredly it is Christ alone that makes us happy both in death and in life; otherwise, if death is miserable, life is in no degree happier; so that it is difficult to determine whether it is more advantageous to live or to die out of Christ. On the other hand, let Christ be with us, and he will bless our life as well as our death, so that both will be happy and desirable for us.

Philippians 1:22-26

22. But if I live in the flesh, this is the fruit of my labour: yet what I shall choose I wot not.

22. Quodsi vivere in carne operae pretium mihi est, etiam quid eligam ignoro. “Or encore que viure en chair me fust proufitable, ie ne scay lequel ie doy eslire, ou, Or si viure en chair me est proufitable, et que c’est qu’ie doy eslire, ie ne scay rien;” — “But although to live in the flesh would not be profitable to me, I know not what I ought to choose; or, But if to live in the flesh is profitable to me, and that it is what I ought to choose, I know not.”

23. For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better:

23. Coarctor enim ex duobus cupiens dissolvi et esse cum Christo: multo enim hoc melius.

24. Nevertheless to abide in the flesh is more needful for you.

24. Manere vero in carne, magis necessarium propter vos.

25. And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith;

25. Atque hoc confisus novi, quod manebo et permanebo cum omnibus vobis, in vestrum profectum et gaudium fidei,

26. That your rejoicing may be more abundant in Jesus Christ for me by my coming to you again.

26. Ut gloriatio vestra exsuperet in Christo Iesu de me, per meum rursus adventum ad vos.

22 But if to live in the flesh. As persons in despair feel in perplexity as to whether they ought to prolong their life any farther in miseries, or to terminate their troubles by death, so Paul, on the other hand, says that he is, in a spirit of contentment, so well prepared for death or for life, because the condition of believers, both in the one case and in the other, is blessed, so that he is at a loss which to choose. If it is worth while; that is, “If I have reason to believe that there will be greater advantage from my life than from my death, I do not see which of them I ought to prefer.” To live in the flesh, is an expression which he has made use of in contempt, from comparing it with a better life.

23 For I am in a strait Paul did not desire to live with any other object in view that that of promoting the glory of Christ, and doing good to the brethren. Hence he does not reckon that he has any other advantage from living than the welfare of the brethren. But so far as concerns himself personally, it were, he acknowledges, better for him to die soon, because he would be with Christ. By his choice, however, he shews what ardent love glowed in his breast. There is nothing said here as to earthly advantages, but as to spiritual benefit, which is on good grounds supremely desirable in the view of the pious. Paul, however, as if forgetful of himself, does not merely hold himself undetermined, lest he should be swayed by a regard to his own benefit rather than that of the Philippians, but at length concludes that a regard to them preponderates in his mind. And assuredly this is in reality to live and die to Christ, when, with indifference as to ourselves, we allow ourselves to be carried and borne away withersoever Christ calls us.

Having a desire to be set free and to be with Christ These two things must be read in connection. For death of itself will never be desired, because such a desire is at variance with natural feeling, but is desired for some particular reason, or with a view to some other end. Persons in despair have recourse to it from having become weary of life; believers, on the other hand, willingly hasten forward to it, because it is a deliverance from the bondage of sin, and an introduction into the kingdom of heaven. What Paul now says is this; “I desire to die, because I will, by this means, come into immediate connection with Christ.” In the mean time, believers do not cease to regard death with horror, but when they turn their eyes to that life which follows death, they easily overcome all dread by means of that consolation. Unquestionably, every one that believes in Christ ought to be so courageous as to lift up his head on mention being made of death, delighted to have intimation of his redemption. (Luke 21:28.) From this we see how many are Christians only in name, since the greater part, on hearing mention made of death, are not merely alarmed, but are rendered almost lifeless through fear, as though they had never heard a single word respecting Christ. O the worth and value of a good conscience! Now faith is the foundation of a good conscience; nay more, it is itself goodness of conscience.

To be set free This form of expression is to be observed. Profane persons speak of death as the destruction of man, as if he altogether perished. Paul here reminds us, that death is the separation of the soul from the body. And this he expresses more fully immediately afterwards, explaining as to what condition awaits believers after death — that of dwelling with Christ We are with Christ even in this life, inasmuch as the kingdom of God is within us, (Luke 17:21,) and Christ dwells in us by faith, (Ephesians 3:17,) and has promised that he will be with us even unto the end of the world, (Matthew 28:20,) but that presence we enjoy only in hope. Hence as to our feeling, we are said to be at present at a distance from him. See 2 Corinthians 5:6. This passage is of use for setting aside the mad fancy of those who dream that souls sleep when separated from the body, for Paul openly declares that we enjoy Christ’s presence on being set free from the body.

25 And having this confidence. Some, reckoning it an inconsistent thing that the Apostle “Vn tel sainct Apostre;” — “So holy an Apostle.” should acknowledge himself to have been disappointed of his expectation, are of opinion that he was afterwards freed from bonds, and went over many countries of the world. Their fears, however, as to this are groundless, for the saints are accustomed to regulate their expectations according to the word of God, so as not to promise themselves more than God has promised. Thus, when they have a sure token of God’s will, they in that case place their reliance also upon a sure persuasion, which admits of no hesitation. Of this nature is a persuasion respecting a perpetual remission of sins, respecting the aid of the Spirit for the grace of final perseverance, (as it is called,) and respecting the resurrection of the flesh. Of this nature, also, was the assurance of the Prophets respecting their prophecies. As to other things, they expect nothing except conditionally, and hence they subject all events to the providence of God, who, they allow, sees more distinctly than they. To remain, means here, to stay for a little while: to continue, means, to remain for a long time.

26 That your glorying. The expression which he employs, ἐν ἐμόι, I have rendered de me (as to me,) because the preposition is made use of twice, but in different senses. No one assuredly will deny that I have faithfully brought out Paul’s mind. The rendering given by some — per Christum, (through Christ,) I do not approve of. For in Christ is employed in place of Secundum Christum, (According to Christ,) or Christiane, (Christianly,) to intimate that it was a holy kind of glorying. For otherwise we are commanded to glory in God alone. (1 Corinthians 1:31.) Hence malevolent persons might meet Paul with the objection, How is it allowable for the Philippians to glory as to thee? He anticipates this calumny by saying that they will do this according to Christ — glorying in a servant of Christ, with a view to the glory of his Lord, and that with an eye to the doctrine rather than to the individual, and in opposition to the false apostles, just as David, by comparing himself with hypocrites, boasts of his righteousness. (Psalm 7:8.)

Philippians 1:27-30

27. Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel;

27. Tantum digne Evangelio Christi conversamini: ut sive veniens videam vos, sive absens, audiam de vobis, quod stetis in uno spiritu, una anima, concertantes fide Evangelii.

28. And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God.

28. Nec ulla in re terreamini ab adversariis, quae illis est demonstratio exitii: vobis autem salutis, idque a Deo.

29. For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake;

29. Quia vobis donatum est pro Christo, non tantum ut in illum credatis, sed etiam ut pro ipso patiamini:

30. Having the same conflict which ye saw in me, and now hear to be in me.

30. Idem habentes certamen, quale vidistis in me, et nunc auditis de me.

27 Only in a manner worthy of the gospel. We make use of this form of expression, when we are inclined to pass on to a new subject. Thus it is as though he had said, “But as for me, the Lord will provide, but as for you, etc., whatever may take place as to me, let it be your care, nevertheless, to go forward in the right course.” When he speaks of a pure and honorable conversation as being worthy of the gospel, he intimates, on the other hand, that those who live otherwise do injustice to the gospel.

That whether I come As the Greek phrase made use of by Paul is elliptical, I have made use of videam, (I see,) instead of videns (seeing.) If this does not appear satisfactory, you may supply the principal verb Intelligam, (I may learn,) in this sense: “Whether, when I shall come and see you, or whether I shall, when absent, hear respecting your condition, I may learn in both ways, both by being present and by receiving intelligence, that ye stand in one spirit.” We need not, however, feel anxiety as to particular terms, when the meaning is evident.

Stand in one spirit This, certainly, is one of the main excellences of the Church, and hence this is one means of preserving it in a sound state, inasmuch as it is torn to pieces by dissensions. But although Paul was desirous by means of this antidote to provide against novel and strange doctrines, yet he requires a twofold unity — of spirit and soul. The first is, that we have like views; the second, that we be united in heart. For when these two terms are connected together, spiritus (spirit) denotes the understanding, while anima (soul) denotes the will. Farther, agreement of views comes first in order; and then from it springs union of inclination.

Striving together for the faith This is the strongest bond of concord, when we have to fight together under the same banner, for this has often been the occasion of reconciling even the greatest enemies. Hence, in order that he may confirm the more the unity that existed among the Philippians, he calls them to notice that they are fellow-soldiers, who, having a common enemy and a common warfare, ought to have their minds united together in a holy agreement. The expression which Paul has made use of in the Greek (συναθλοῦντες τὣ πίστει) is ambiguous. The old interpreter renders it Collaborantes fidei, (laboring together with the faith.) In accordance with the Vulgate, Wiclif (1380) renders as follows: “traueilynge to gidre to the feith of the gospel.” — Ed. Erasmus renders it Adiuvantes fidem, (Helping the faith,) as if meaning, that they gave help to the faith to the utmost of their power. As, however, the dative in Greek is made use of instead of the ablative of instrumentality, (that language having no ablative,) I have no doubt that the Apostle’s meaning is this: “Let the faith of the gospel unite you together, more especially as that is a common armory against one and the same enemy.” In this way the particle σύν, which others refer to faith, I take as referring to the Philippians, and with greater propriety, if I am not mistaken. In the first place, every one is aware how effectual an inducement it is to concord, when we have to maintain a conflict together; and farther, we know that in the spiritual warfare we are armed with the shield of faith, (Ephesians 6:16,) for repelling the enemy; nay, more, faith is both our panoply and our victory. Hence he added this clause, that he might shew what is the end of a pious connection. The wicked, too, conspire together for evil, but their agreement is accursed: let us, therefore, contend with one mind under the banner of faith.

28 And in nothing terrified. The second thing which he recommends to the Philippians is fortitude of mind, “La force et constance de courage;” —”Strength and constancy of courage.” that they may not be thrown into confusion by the rage of their adversaries. At that time the most cruel persecutions raged almost everywhere, because Satan strove with all his might to impede the commencement of the gospel, and was the more enraged in proportion as Christ put forth powerfully the grace of his Spirit. He exhorts, therefore, the Philippians to stand forward undaunted, and not be thrown into alarm.

Which is to them a manifest proof. This is the proper meaning of the Greek word, and there was no consideration that made it necessary for others to render it cause. For the wicked, when they wage war against the Lord, do already by a trial-fight, as it were, give a token of their ruin, and the more fiercely they insult over the pious, the more do they prepare themselves for ruin. The Scripture, assuredly, nowhere teaches, that the afflictions which the saints endure from the wicked are the cause of their salvation, but Paul in another instance, too, speaks of them as a manifest token or proof, (2 Thessalonians 1:5,) and instead of ἔνδειξιν, which we have here, he in that passage makes use of the term ἔνδειγμα “Là où il vse d’vn mot qui descend d’vn mesme verbe que celuy dont il vse yci;” —”Where he makes use of a word which comes from the same verb as that which he employs here.” This, therefore, is a choice consolation, that when we are assailed and harassed by our enemies, we have an evidence of our salvation. “Cela nous est vne demonstrance et tesmoignage de nostre salut;” —”This is to us a clear proof and token of our salvation.” For persecutions are in a manner seals of adoption to the children of God, if they endure them with fortitude and patience: the wicked give a token of their condemnation, because they stumble against a stone by which they shall be bruised to pieces. (Matthew 21:44.)

And that from God. This is restricted to the last clause, that a taste of the grace of God may allay the bitterness of the cross. No one will naturally perceive the cross a token or evidence of salvation, for they are things that are contrary in appearance. Hence Paul calls the attention of the Philippians to another consideration — that God by his blessing turns into an occasion of welfare things that might otherwise seem to render us miserable. He proves it from this, that the endurance of the cross is the gift of God. Now it is certain, that all the gifts of God are salutary to us. To you, says he, it is given, not only to believe in Christ, but also to suffer for him. Hence even the sufferings themselves are evidences of the grace of God; and, since it is so, you have from this source a token of salvation. Oh, if this persuasion were effectually inwrought in our minds — that persecutions “Les afflictions et persecutions;” — “Afflictions and persecutions.” are to be reckoned among God’s benefits, what progress would be made in the doctrine of piety! “Combien aurions — nous proufité en la doctrine de vraye religion;” —”How much progress we would make in the doctrine of true religion.” And yet, what is more certain, than that it is the highest honor that is conferred upon us by Divine grace, that we suffer for his name either reproach, or imprisonment, or miseries, or tortures, or even death, for in that case he adorns us with his marks of distinction. “Il nous vest de sa liuree;” — “He arrays us in his livery.” But more will be found that will rather bid God retire with gifts of that nature, than embrace with alacrity the cross when it is presented to them. Alas, then, for our stupidity! “Maudite donc soit nostre stupidite;” — “Accursed, then, be our stupidity.”

29. To believe. He wisely conjoins faith with the cross by an inseparable connection, that the Philippians may know that they have been called to the faith of Christ on this condition — that they endure persecutions on his account, as though he had said that their adoption can no more be separated from the cross, than Christ can be torn asunder from himself. Here Paul clearly testifies, that faith, as well as constancy in enduring persecutions, “Les afflictions et persecutions;” — “Afflictions and persecutions.” is an unmerited gift of God. And certainly the knowledge of God is a wisdom that is too high for our attaining it by our own acuteness, and our weakness shews itself in daily instances in our own experience, when God withdraws his hand for a little while. That he may intimate the more distinctly that both are unmerited, he says expressly — for Christ’s sake, or at least that they are given to us on the ground of Christ’s grace; by which he excludes every idea of merit.

This passage is also at variance with the doctrine of the schoolmen, in maintaining that gifts of grace latterly conferred are rewards of our merit, on the ground of our having made a right use of those which had been previously bestowed. I do not deny, indeed, that God rewards the right use of his gifts of grace by bestowing grace more largely upon us, provided only you do not place merit, as they do, in opposition to his unmerited liberality and the merit of Christ.

30 Having the same conflict. He confirms, also, by his own example what he had said, and this adds no little authority to his doctrine. By the same means, too, he shews them, that there is no reason why they should feel troubled on account of his bonds, when they behold the issue of the conflict.

CHAPTER 2

Philippians 2:1-4

1. If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies,

1. Si qua igitur consolatio (vel, exhortatio) in Christo, si quod solatium dilectionis, si qua communicatio Spiritus, si qua viscera et misericordiae. “Entrailles et misericordes, ou, cordiales affections et misericordes;” — “Bowels and mercies, or, cordial affections and mercies.”

2. Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind.

2. Implete gaudium meum ut idem sentiatis, eandem habentes caritatem, unanimes, unum sentientes.

3 Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.

3. Nihil per contentionem, aut inanem gloriam, sed per humilitatem alii alios existiment se ipsis excellentiores.

4. Look not every man on his own things, but every man also on the things of others.

4. Non considerans quisque quod suum est, sed quisque quod est aliorum.

INTRODUCTION

The INTERNAL EVIDENCE for the authenticity of this Epistle is strong. The style, manner of thought, and doctrine, accord with Paul's. The incidental allusions also establish his authorship. Paley [Horæ Paulinæ, ch. 7] instances the mention of the object of Epaphroditus' journey to Rome, the Philippian contribution to Paul's wants, Epaphroditus' sickness (Php 1:7; 2:25-30; 4:10-18), the fact that Timothy had been long with Paul at Philippi (Php 1:1; 2:19), the reference to his being a prisoner at Rome now for a long time (Php 1:12-14; 2:17-28), his willingness to die (compare Php 1:23, with 2Co 5:8), the reference to the Philippians having seen his maltreatment at Philippi (Php 1:29, 30; 2:1, 2).

The EXTERNAL EVIDENCE is equally decisive: Polycarp [Epistle to the Philippians, 3; 11]; Irenæus [Against Heresies, 4.18.4]; Clement of Alexandria [The Instructor, 1.1, p. 107]; Eusebius [The Epistle of the Churches of Lyons and Vienne, in Ecclesiastical History, 5. 2]; Tertullian [On the Resurrection of the Flesh, 23]; Origen [Against Celsus, 1.3, p. 122]; Cyprian [Testimonies against the Jews, 3.39].

Philippi was the first (that is, the farthest from Rome, and first which met Paul in entering Macedonia) Macedonian city of the district, called Macedonia Prima (so called as lying farthest eastward). The Greek (Ac 16:12) should not be translated "the chief city," as English Version, but as above [Alford]. Not it, but Thessalonica, was the chief city of the province, and Amphipolis, of the district called Macedonia Prima. It was a Roman "colony" (Ac 16:12), made so by Augustus, to commemorate his famous victory over Brutus and Cassius. A colony was in fact a portion of Rome itself transplanted to the provinces, an offshoot from Rome, and as it were a portrait of the mother city on a small scale [Aulus Gellius, Attic Nights, 16.13]. Its inhabitants were Roman citizens, having the right of voting in the Roman tribes, governed by their own senate and magistrates, and not by the governor of the province, with the Roman law and Latin language.

Paul, with Silas and Timothy, planted the Gospel there (Ac 16:12, &c.), in his second missionary journey, A.D. 51. Doubtless he visited it again on his journey from Ephesus into Macedonia (Ac 20:1); and Ac 20:3, 6, expressly mentions his third visit on his return from Greece (Corinth) to Syria by way of Macedonia. His sufferings at Philippi (Ac 16:19, &c.) strengthened the Christian bond of union between him and his Philippian converts, who also, like him, were exposed to trials for the Gospel's sake (1Th 2:2). They alone sent supplies for his temporal wants, twice shortly after he had left them (Php 4:15, 16), and again a third time shortly before writing this Epistle (Php 4:10, 18; 2Co 11:9). This fervent attachment on their part was, perhaps, also in part due to the fact that few Jews were in Philippi, as in other scenes of his labors, to sow the seeds of distrust and suspicion. There was no synagogue, but merely a Jewish Proseucha, or oratory, by the riverside. So that there only do we read of his meeting no opposition from Jews, but only from the masters of the divining damsel, whose gains had been put an end to by her being dispossessed.

Though the Philippian Church was as yet free from Judaizing influence, yet it needed to be forewarned of that danger which might at any time assail it from without (Php 3:2); even as such evil influences had crept into the Galatian churches. In Php 4:2, 3 we find a trace of the fact recorded in the history (Ac 16:13, 14), that female converts were among the first to receive the Gospel at Philippi.

As to the state of the Church, we gather from 2Co 8:1, 2 that its members were poor, yet most liberal; and from Php 1:28-30, that they were undergoing persecution. The only blemish referred to in their character was, on the part of some members, a tendency to dissension. Hence arise his admonitions against disputings (Php 1:27; 2:1-4, 12, 14; 4:2).

The OBJECT of the Epistle is general: not only to thank the Philippians for their contribution sent by Epaphroditus, who was now in returning to take back the apostle's letter, but to express his Christian love and sympathy, and to exhort them to a life consonant with that of Christ, and to warn them against existing dissensions and future possible assaults of Judaizers from without. It is remarkable in this Epistle alone, as compared with the others, that, amidst many commendations, there are no express censures of those to whom it is addressed. No doctrinal error, or schism, has as yet sprung up; the only blemish hinted at is, that some of the Philippian Church were somewhat wanting in lowliness of mind, the result of which want was disputation. Two women, Euodias and Syntyche, are mentioned as having erred in this respect (Php 4:2, 3). The Epistle may be divided into three parts: (1) Affectionate address to the Philippians; reference to his own state as a prisoner at Rome, and to theirs, and to his mission of Epaphroditus to them (the first and second chapters). Epaphroditus probably held a leading office in the Philippian Church, perhaps as a presbyter. After Tychicus and Onesimus had departed (A.D. 62), carrying the Epistles to the Ephesians, Colossians, and Philemon, Paul was cheered in his imprisonment by the arrival of Epaphroditus with the Philippian contribution. That faithful "brother, companion in labor, and fellow soldier" (Php 2:25), had brought on himself by the fatigues of the journey a dangerous sickness (Php 2:26, 30). But now that he was recovered, he "longed" (Php 2:26) to return to his Philippian flock, and in person to relieve their anxiety on his behalf, in respect to his sickness; and the apostle gladly availed himself of the opportunity of writing to them a letter of grateful acknowledgments and Christian exhortations. (2) Caution against Judaizing teachers, supported by reference to his own former and present feeling towards Jewish legalism (Php 3:1-21). (3) Admonitions to individuals, and to the Church in general, thanks for their seasonable aid, and concluding benedictions and salutations (Php 4:1-23).

This Epistle was written from Rome during the imprisonment, the beginning of which is related in Ac 28:16, 20, 30, 31. The reference to "Cæsar's household" (Php 4:22), and to the "palace" (Php 1:13, Greek, "Prætorium," probably, the barrack of the Prætorian bodyguard, attached to the palace of Nero) confirms this. It must have been during his first imprisonment at Rome, for the mention of the Prætorium agrees with the fact that it was during his first imprisonment he was in the custody of the Prætorian Prefect, and his situation, described in Php 1:12-14, agrees with his situation in the first two years of his imprisonment (Ac 28:30, 31). The following reasons show, moreover, that it was written towards the close of that imprisonment: (1) He, in it, expresses his expectation of the immediate decision of his cause (Php 2:23). (2) Enough time had elapsed for the Philippians to hear of his imprisonment, to send Epaphroditus to him, to hear of Epaphroditus' arrival and sickness, and send back word to Rome of their distress (Php 2:26). (3) It must have been written after the three other Epistles sent from Rome, namely, Colossians, Ephesians, and Philemon; for Luke is no longer with him (Php 2:20); otherwise he would have been specified as saluting them, having formerly labored among them, whereas he is mentioned as with him, Col 4:14; Phm 24. Again, in Ep 6:19, 20, his freedom to preach is implied: but in Php 1:13-18, his bondage is dwelt on, and it is implied that, not himself, but others, preached, and made his imprisonment known. Again, in Phm 22, he confidently anticipates his release, which contrasts with the more depressed anticipations of this Epistle. (4) A considerable time had elapsed since the beginning of his imprisonment, for "his bonds" to have become so widely known, and to have produced such good effects for the Gospel (Php 1:13). (5) There is evidently an increase in the rigor of his imprisonment implied now, as compared with the early stage of it, as described in Ac 28:1-31; compare Php 1:29, 30; 2:27. History furnishes a probable clue to account for this increase of vigor. In the second year of Paul's imprisonment (A.D. 62), Burrus, the Prætorian Prefect, to whose custody he had been committed (Ac 28:16, "the captain of the guard"), died; and Nero the emperor having divorced Octavia, and married Poppoea, a Jewish proselytess (who then caused her rival, Octavia, to be murdered, and gloated over the head of her victim), exalted Tigellinus, the chief promoter of the marriage, a monster of wickedness, to the Prætorian Prefecture. It was then he seems to have been removed from his own house into the Prætorium, or barrack of the Prætorian guards, attached to the palace, for stricter custody; and hence he writes with less hopeful anticipations as to the result of his trial (Php 2:17; 3:11). Some of the Prætorian guards who had the custody of him before, would then naturally make known his "bonds," in accordance with Php 1:13; from the smaller Prætorian bodyguard at the palace the report would spread to the general permanent Prætorian camp, which Tiberius had established north of the city, outside of the walls. He had arrived in Rome, February, 61; the "two whole years (Ac 20:30) in his own hired house" ended February, 63, so that the date of this Epistle, written shortly after, evidently while the danger was imminent, would be about spring or summer, 63. The providence of God averted the danger. He probably was thought beneath the notice of Tigellinus, who was more intent on court intrigues. The death of Nero's favorite, Pallas, the brother of Felix, this same year, also took out of the way another source of danger.

The STYLE is abrupt and discontinuous, his fervor of affection leading him to pass rapidly from one theme to another (Php 2:18, 19-24, 25-30; 3:1, 2, 3, 4-14, 15). In no Epistle does he use so warm expressions of love. In Php 4:1 he seems at a loss for words sufficient to express all the extent and ardor of his affection for the Philippians: "My brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved." The mention of bishops and deacons in Php 1:1 is due to the late date of the Epistle, at a time when the Church had begun to assume that order which is laid down in the Pastoral Epistles, and which continued the prevalent one in the first and purest age of the Church.

CHAPTER 1

Php 1:1-30. Inscription. Thanksgiving and Prayers for the Flourishing Spiritual State of the Philippians. His Own State at Rome, and the Result of His Imprisonment in Spreading the Gospel. Exhortation to Christian Consistency.

1. Timotheus--mentioned as being well known to the Philippians (Ac 16:3, 10-12), and now present with Paul. Not that Timothy had any share in writing the Epistle; for Paul presently uses the first person singular, "I," not "we" (Php 1:3). The mention of his name implies merely that Timothy joined in affectionate remembrances to them.

servants of Jesus Christ--The oldest manuscripts read the order, "Christ Jesus." Paul does not call himself "an apostle," as in the inscriptions of other Epistles; for the Philippians needed not to be reminded of his apostolic authority. He writes rather in a tone of affectionate familiarity.

all--so Php 1:4, 7, 8, 25; Php 2:17, 26. It implies comprehensive affection which desired not to forget any one among them "all."

bishops--synonymous with "presbyters" in the apostolical churches; as appears from the same persons being called "elders of the Church" at Ephesus (Ac 20:17), and "overseers" (Ac 20:28), Greek, "bishops." And Tit 1:5, compare with Php 1:7. This is the earliest letter of Paul where bishops and deacons are mentioned, and the only one where they are separately addressed in the salutation. This accords with the probable course of events, deduced alike from the letters and history. While the apostles were constantly visiting the churches in person or by messengers, regular pastors would be less needed; but when some were removed by various causes, provision for the permanent order of the churches would be needed. Hence the three pastoral letters, subsequent to this Epistle, give instruction as to the due appointment of bishops and deacons. It agrees with this new want of the Church, when other apostles were dead or far away, and Paul long in prison, that bishops and deacons should be prominent for the first time in the opening salutation. The Spirit thus intimated that the churches were to look up to their own pastors, now that the miraculous gifts were passing into God's ordinary providence, and the presence of the inspired apostles, the dispensers of those gifts, was to be withdrawn [Paley, "Horæ Paulinæ]. "Presbyter," implied the rank; "bishop," the duties of the office [Neander]. Naturally, when the apostles who had the chief supervision were no more, one among the presbyters presided and received the name "bishop," in the more restricted and modern sense; just as in the Jewish synagogue one of the elders presided as "ruler of the synagogue." Observe, the apostle addresses the Church (that is, the congregation) more directly than its presiding ministers (Col 4:17; 1Th 5:12; He 13:24; Re 1:4, 11). The bishops managed more the internal, the deacons the external, affairs of the Church. The plural number shows there was more than one bishop or presbyter, and more than one deacon in the Church at Philippi.

2. Grace ... peace--The very form of this salutation implies the union of Jew, Greek, and Roman. The Greek salutation was "joy" (chairein), akin to the Greek for "grace" (charis). The Roman was "health," the intermediate term between grace and peace. The Hebrew was "peace," including both temporal and spiritual prosperity. Grace must come first if we are to have true peace.

from ... from--Omit the second "from": as in the Greek, "God our Father" and "the Lord Jesus Christ," are most closely connected.

3. Translate, "In all my remembrance of you."

4. making request--Translate, "making my request."

for you all--The frequent repetition in this Epistle of "all" with "you," marks that Paul desires to declare his love for all alike, and will not recognize any divisions among them.

with joy--the characteristic feature in this Epistle, as love is in that to the Ephesians (compare Php 1:18; Php 2:2, 19, 28; 3:1; 4:1, 4). Love and joy are the two first-fruits of the Spirit. Joy gives especial animation to prayers. It marked his high opinion of them, that there was almost everything in them to give him joy, and almost nothing to give him pain.

5. Ground of his "thanking God" (Php 1:3): "For your (continued) fellowship (that is, real spiritual participation) in (literally, 'in regard to') the Gospel from the first day (of your becoming partakers in it) until now." Believers have the fellowship of the Son of God (1Co 1:9) and of the Father (1Jo 1:3) in the Gospel, by becoming partakers of "the fellowship of the Holy Ghost" (2Co 13:14), and exercise that fellowship by acts of communion, not only the communion of the Lord's Supper, but holy liberality to brethren and ministers (Php 4:10, 15, "communicated ... concerning giving"; 2Co 9:13; Ga 6:6; He 13:16, "To communicate forget not").

6. confident--This confidence nerves prayers and thanksgivings (Php 1:3, 4).

this very thing--the very thing which he prays for (Php 1:4) is the matter of his believing confidence (Mr 11:24; 1Jo 5:14, 15). Hence the result is sure.

he which hath begun--God (Php 2:13).

a good work--Any work that God begins, He will surely finish (1Sa 3:12). Not even men begin a work at random. Much more the fact of His beginning the work is a pledge of its completion (Is 26:12). So as to the particular work here meant, the perfecting of their fellowship in the Gospel (Php 1:5; Psa 37:24; 89:33; 138:8; Joh 10:28, 29; Ro 8:29, 35-39; 11:1, 2 He 6:17-19; Jas 1:17; Jude 24). As God cast not off Israel for ever, though chastening them for a time, so He will not cast off the spiritual Israel (De 33:3; Is 27:3; 1Pe 1:5).

perform it until--"perfect it up to" [Alford, Ellicott, and others].

the day of ... Christ--(Php 1:10). The Lord's coming, designed by God in every age of the Church to be regarded as near, is to be the goal set before believers' minds rather than their own death.

7. meet--Greek, "just."

to think this--to have the prayerful confidence I expressed (Php 1:4-6).

of you--literally, "in behalf of you." Paul's confident prayer in their behalf was that God would perfect His own good work of grace in them.

because, &c.--Punctuate and translate, "Because I have you in my heart (so Php 1:8; otherwise the Greek and the words immediately following in the verse, favor the Margin, 'Ye have me in your heart ... being partakers of my grace') (both, in my bonds, and in my defense and confirmation of the Gospel), you (I say) all being fellow partakers of my grace." This last clause thus assigns the reason why he has them in his heart (that is, cherished in his love, 2Co 3:2; 7:3), even in his bonds, and in his defense and confirmation of the Gospel (such as he was constantly making in private, Ac 28:17-23; his self-defense and confirmation of the Gospel being necessarily conjoined, as the Greek implies; compare Php 1:17), namely, "inasmuch as ye are fellow partakers of my grace": inasmuch as ye share with me in "the fellowship of the Gospel" (Php 1:5), and have manifested this, both by suffering as I do for the Gospel's sake (Php 1:28-30), and by imparting to me of your substance (Php 4:15). It is natural and right for me thus confidently to pray in your behalf. (Ellicott, and others translate, "To be thus minded for you all"), because of my having you in my warmest remembrances even in my bonds, since you are sharers with me in the Gospel grace. Bonds do not bind love.

8. Confirmation of Php 1:7.

record--that is, witness.

in the bowels of Jesus Christ--"Christ Jesus" is the order in the oldest manuscripts. My yearning love (so the Greek implies) to you is not merely from natural affection, but from devotedness to Christ Jesus. "Not Paul, but Jesus Christ lives in Paul; wherefore Paul is not moved in the bowels (that is, the tender love, Jr 31:20) of Paul, but of Jesus Christ" [Bengel]. All real spiritual love is but a portion of Christ's love which yearns in all who are united to Him [Alford].

9. The subject of his prayer for them (Php 1:4).

your love--to Christ, producing love not only to Paul, Christ's minister, as it did, but also to one another, which it did not altogether as much as it ought (Php 2:2; 4:2).

knowledge--of doctrinal and practical truth.

judgment--rather, "perception"; "perceptive sense." Spiritual perceptiveness: spiritual sight, spiritual hearing, spiritual feeling, spiritual taste. Christianity is a vigorous plant, not the hotbed growth of enthusiasm. "Knowledge" and "perception" guard love from being ill-judged.

10. Literally, "With a view to your proving (and so approving and embracing) the things that excel" (Ro 2:18); not merely things not bad, but the things best among those that are good; the things of more advanced excellence. Ask as to things, not merely, Is there no harm, but is there any good, and which is the best?

sincere--from a Greek root. Examined in the sunlight and found pure.

without offence--not stumbling; running the Christian race without falling through any stumbling-block, that is, temptation, in your way.

till--rather, "unto," "against"; so that when the day of Christ comes, ye may be found pure and without offense.

11. The oldest manuscripts read the singular, "fruit." So Ga 5:22 (see on Ga 5:22); regarding the works of righteousness, however manifold, as one harmonious whole, "the fruit of the Spirit" (Ep 5:9) Jas 3:18, "the fruit of righteousness" (He 12:11); Ro 6:22, "fruit unto holiness."

which are--"which is by (Greek, 'through') Jesus Christ." Through His sending to us the Spirit from the Father. "We are wild and useless olive trees till we are grafted into Christ, who, by His living root, makes us fruit-bearing branches" [Calvin].

12. understand--Greek, "know." The Philippians probably had feared that his imprisonment would hinder the spread of the Gospel; he therefore removes this fear.

the things which happened unto me--Greek, "the things concerning me."

rather--so far is my imprisonment from hindering the Gospel. Faith takes in a favorable light even what seems adverse [Bengel] (Php 1:19, 28; Php 2:17).

13. my bonds in Christ--rather as Greek, "So that my bonds have become manifest in Christ," that is, known, as endured in Christ's cause.

palace--literally, "Prætorium," that is, the barrack of the Prætorian guards attached to the palace of Nero, on the Palatine hill at Rome; not the general Prætorian camp outside of the city; for this was not connected with "Cæsar's household," which Php 4:22 shows the Prætorium here meant was. The emperor was "Prætor," or Commander-in-Chief; naturally then the barrack of his bodyguard was called the Prætorium. Paul seems now not to have been at large in his own hired house, though chained to a soldier, as in Ac 28:16, 20, 30, 31, but in strict custody in the Prætorium; a change which probably took place on Tigellinus becoming Prætorian Prefect. See Introduction.

in all other places--so Chrysostom. Or else, "TO all the rest," that is, "manifest to all the other" Prætorian soldiers stationed elsewhere, through the instrumentality of the Prætorian household guards who might for the time be attached to the emperor's palace, and who relieved one another in succession. Paul had been now upwards of two years a prisoner, so that there was time for his cause and the Gospel having become widely known at Rome.

14. Translate as Greek, "And that (Php 1:13) most of the brethren in the Lord," &c. "In the Lord," distinguishes them from "brethren after the flesh," Jewish fellow countrymen. Ellicott translates, "Trusting in the Lord."

by my bonds--encouraged by my patience in bearing my bonds.

much more bold--Translate as Greek, "are more abundantly bold."

15. "Some indeed are preaching Christ even for envy, that is, to carry out the envy which they felt towards Paul, on account of the success of the Gospel in the capital of the world, owing to his steadfastness in his imprisonment; they wished through envy to transfer the credit of its progress from him to themselves. Probably Judaizing teachers (Ro 14:1-23; 1Co 3:10-15; 9:1, &c.; 2Co 11:1-4).

some also of--rather, "for"

good will--answering to "the brethren" (Php 1:14); some being well disposed to him.

16-17. The oldest manuscripts transpose these verses, and read, "These (last) indeed out of love (to Christ and me), knowing (the opposite of 'thinking' below) that I am set (that is, appointed by God, 1Th 3:3) for the defense of the Gospel (Php 1:7, not on my own account). But the others out of contention (or rather, 'a factious spirit'; 'cabal'; a spirit of intrigue, using unscrupulous means to compass their end; 'self-seeking' [Alford]) proclaim (the Greek is not the same as that for 'preach,' but, 'announce') Christ, not sincerely (answering to 'but of a spirit of intrigue,' or 'self-seeking'). Literally, 'not purely'; not with a pure intention; the Jewish leaven they tried to introduce was in order to glorify themselves (Ga 6:12, 13; however, see on Php 1:18), thinking (but in vain) to raise up (so the oldest manuscripts read) tribulation to my bonds." Their thought was, that taking the opportunity of my being laid aside, they would exalt themselves by their Judaizing preaching, and depreciate me and my preaching, and so cause me trouble of spirit in my bonds; they thought that I, like themselves, sought my own glory, and so would be mortified at their success over mine. But they are utterly mistaken; "I rejoice" at it (Php 1:18), so far am I from being troubled at it.

18. What follows from this? Does this trouble me as they thought it would? "Notwithstanding" their unkind thought to me, and self-seeking intention, the cause I have at heart is furthered "every way" of preaching, "whether in pretense (with a by motive, Php 1:16) or in truth (out of true 'love' to Christ, Php 1:17), Christ is proclaimed; and therein I do rejoice, yea, and I will rejoice." From this it would seem that these self-seeking teachers in the main "proclaimed Christ," not "another Gospel," such as the Judaizers in Galatia taught (Ga 1:6-8); though probably having some of the Jewish leaven (see on Php 1:15,16), their chief error was their self-seeking envious motive, not so much error of doctrine; had there been vital error, Paul would not have rejoiced. The proclamation of Christ," however done, roused attention, and so was sure to be of service. Paul could thus rejoice at the good result of their bad intentions (Psa 76:10; Is 10:5, 7).

19. turn to my salvation--"turn out to me for, (or unto) salvation." This proclamation of Christ every way will turn out to my spiritual good. Christ, whose interests are my interests, being glorified thereby; and so the coming of His kingdom being furthered, which, when it does come, will bring completed "SALVATION" (He 9:28) to me and all whose "earnest expectation" (Php 1:20) is that Christ may be magnified in them. So far is their preaching from causing me, as they thought, tribulation in my bonds (Php 1:16). Paul plainly quotes and applies to himself the very words of the Septuagint (Job 13:16), "This shall turn out to my salvation," which belong to all God's people of every age, in their tribulation (compare Job 13:15).

through your prayer and the supply--The Greek intimately joins the two nouns together, by having but one preposition and one article: "Through your prayer and (the consequent) supply of the Spirit of Jesus Christ (obtained for me through your prayer)."

20. According to my earnest expectation--The Greek expresses, "expectation with uplifted head (Lu 21:28) and outstretched neck." Ro 8:19 is the only other place in the New Testament that the word occurs. Tittmann says, in both places it implies not mere expectation, but the anxious desire of an anticipated prosperous issue in afflictive circumstances. The subject of his earnest expectation which follows, answers to "my salvation" (Php 1:19).

in nothing I shall be ashamed--in nothing have reason to be ashamed of "my work for God, or His work in me" [Alford]. Or, "in nothing be disappointed in my hope, but that I may fully obtain it" [Estius]. So "ashamed" is used in Ro 9:33.

all boldness--"all" is opposed to "in nothing," as "boldness" is the opposite to "ashamed."

so now also--when "my body" is "in bonds" (Php 1:17).

Christ--not Paul, "shall be magnified."

life, or by death--Whatever be the issue, I cannot lose; I must be the gainer by the event. Paul was not omniscient; in the issue of things pertaining to themselves, the apostles underwent the same probation of faith and patience as we.

21. For--in either event (Php 1:20) I must be the gainer, "For to me," &c.

to live is Christ--whatever life, time, and strength, I have, is Christ's; Christ is the sole object for which I live (Ga 2:20).

to die is gain--not the act of dying, but as the Greek ("to have died") expresses, the state after death. Besides the glorification of Christ by my death, which is my primary object (Php 1:20), the change of state caused by death, so far from being a matter of shame (Php 1:20) or loss, as my enemies suppose, will be a positive "gain" to me.

22. Rather as Greek, "But if to live in the flesh (if), this (I say, the continuance in life which I am undervaluing) be the fruit of my labor (that is, be the condition in which the fruit of my ministerial labor is involved), then what I shall choose I know not (I cannot determine with myself, if the choice were given me, both alternatives being great goods alike)." So Alford and Ellicott. Bengel takes it as English Version, which the Greek will bear by supposing an ellipsis, "If to live in the flesh (be my portion), this (continuing to live) is the fruit of my labor," that is, this continuance in life will be the occasion of my bringing in "the fruit of labor," that is, will be the occasion of "labors" which are their own "fruit" or reward; or, this my continuing "to live" will have this "fruit," namely, "labors" for Christ. Grotius explains "the fruit of labor" as an idiom for "worthwhile"; If I live in the flesh, this is worth my while, for thus Christ's interest will be advanced, "For to me to live is Christ" (Php 1:21; compare Php 2:30; Ro 1:13). The second alternative, namely, dying, is taken up and handled, Php 2:17, "If I be offered."

23. For--The oldest manuscripts read, "But." "I know not (Php 1:22), BUT am in a strait (am perplexed) betwixt the two (namely, 'to live' and 'to die'), having the desire for departing (literally, 'to loose anchor,' 2Ti 4:6) and being with Christ; FOR (so the oldest manuscripts) it is by far better"; or as the Greek, more forcibly, "by far the more preferable"; a double comparative. This refutes the notion of the soul being dormant during its separation from the body. It also shows that, while he regarded the Lord's advent as at all times near, yet that his death before it was a very possible contingency. The partial life eternal is in the interval between death and Christ's second advent; the perfectional, at that advent [Bishop Pearson]. To depart is better than to remain in the flesh; to be with Christ is far, far better; a New Testament hope (He 12:24), [Bengel].

24. to abide--to continue somewhat longer.

for you--Greek, "on your account"; "for your sake." In order to be of service to you, I am willing to forego my entrance a little sooner into blessedness; heaven will not fail to be mine at last.

25. Translate, "And being confident of this."

I know, &c.--by prophetical intimations of the Spirit. He did not yet know the issue, as far as human appearances were concerned (Php 2:23). He doubtless returned from his first captivity to Philippi (He 13:19; Phm 22).

joy of faith--Greek, "joy in your faith."

26. Translate, "That your matter of glorying (or rejoicing) may abound in Christ Jesus in me (that is, in my case; in respect to me, or for me who have been granted to your prayers, Php 1:19) through my presence again among you." Alford makes the "matter of glorying," the possession of the Gospel, received from Paul, which would abound, be assured and increased, by his presence among them; thus, "in me," implies that Paul is the worker of the material of abounding in Christ Jesus. But "my rejoicing over you" (Php 2:16), answers plainly to "your rejoicing in respect to me" here.

27. Only--Whatever happens as to my coming to you, or not, make this your one only care. By supposing this or that future contingency, many persuade themselves they will be such as they ought to be, but it is better always without evasion to perform present duties under present circumstances [Bengel].

let your conversation be--(Compare Php 3:20). The Greek implies, "Let your walk as citizens (namely, of the heavenly state; 'the city of the living God,' He 12:22, 'the heavenly Jerusalem,' 'fellow citizens of the saints,' Ep 2:19) be," &c.

I ... see ... hear--so Php 1:30. "Hear," in order to include both alternatives, must include the meaning know.

your affairs--your state.

in one spirit--the fruit of partaking of the Holy Spirit (Ep 4:3, 4).

with one mind--rather as Greek, "soul," the sphere of the affections; subordinate to the "Spirit," man's higher and heavenly nature. "There is sometimes natural antipathies among believers; but these are overcome, when there is not only unity of spirit, but also of soul" [Bengel].

striving together--with united effort.

28. terrified--literally, said of horses or other animals startled or suddenly scared; so of sudden consternation in general.

which--your not being terrified.

evident token of perdition--if they would only perceive it (2Th 1:5). It attests this, that in contending hopelessly against you, they are only rushing on to their own perdition, not shaking your united faith and constancy.

to you of salvation--The oldest manuscripts read, "of your salvation"; not merely your temporal safety.

29. For--rather, a proof that this is an evident token from God of your salvation, "Because," &c.

it is given--Greek, "it has been granted as a favor," or "gift of grace." Faith is the gift of God (Ep 2:8), not wrought in the soul by the will of man, but by the Holy Ghost (Joh 1:12, 13).

believe on him--"To believe Him," would merely mean to believe He speaks the truth. "To believe on Him," is to believe in, and trust through, Him to obtain eternal salvation. Suffering for Christ is not only not a mark of God's anger, but a gift of His grace.

30. ye saw in me--(Ac 16:12, 19, &c.; 1Th 2:2). I am "in nothing terrified by mine adversaries" (Php 1:29), so ought not ye. The words here, "ye saw ... and ... hear," answer to "I come and see you, or else ... hear" (Php 1:27).

Paul and Timotheus - That Timothy was at this time with the apostle in Rome we learn from Phi 2:19, and also that he was very high in the apostle's estimation. He had also accompanied the apostle on his two voyages to Philippi, see Acts 16 and 20., and was therefore deservedly dear to the Church in that city. It was on these accounts that St. Paul joined his name to his own, not because he was in any part the author of this epistle, but he might have been the apostle's amanuensis, though the subscription to the epistle gives this office to Epaphroditus. Neither in this epistle, nor in those to the Thessalonians and to Philemon does St. Paul call himself an apostle; the reason of which appears to be, that in none of these places was his apostolical authority called in question.

Bishops and deacons - Επισκοποις· The overseers of the Church of God, and those who ministered to the poor, and preached occasionally. There has been a great deal of paper wasted on the inquiry, "Who is meant by bishops here, as no place could have more than one bishop?" To which it has been answered: "Philippi was a metropolitan see, and might have several bishops." This is the extravagance of trifling. I believe no such officer is meant as we now term bishop.

Grace be unto you - See on Rom 1:7 (note).

Upon every remembrance - As often as you recur to my mind, so often do I thank God for the great work wrought among you. Some think that the words should be translated, for all your kind remembrance; referring to their kind attention to the apostle, in supplying his wants, etc.

Always in every prayer - I pray often for you, and have great pleasure in doing it, seeing what God has already wrought among you.

For your fellowship in the Gospel - if we consider κοινωνια as implying spiritual fellowship or communion, then it signifies, not only their attention to the Gospel, their readiness to continue it, and perseverance in it, but also their unity and affection among themselves. Some understand the word as expressing their liberality to the apostle, and to the Gospel in general; for the term may not only be applied to communion among themselves, but to communications to others. This sense, though followed by Chrysostom and Theophylact, does not appear to be the best; though we know it to be a fact that they were liberal in supplying the apostle's necessities, and, no doubt, in ministering to the support of others.

Being confident - There shall be nothing lacking on God's part to support you; and to make you wise, holy and happy; and bring you at last to his kingdom and glory.

It is meet for me to think this - Εστι δικαιον· It is just that I should think so, because I have you in my heart - you live in my warmest love and most affectionate remembrance.

Inasmuch as both in my bonds - Because you have set your hearts upon me in my bonds, sending Epaphroditus to minister to me in my necessities, Phi 2:25, and contributing of your own substance to me, Phi 4:14, sending once and again to me while I was in bonds for the defense of the faith, Phi 4:15, Phi 4:16; those things which being a sweet savor, a sacrifice well pleasing and acceptable to God, Phi 4:18, confirm my hope concerning you; especially when I find you yet standing firm under the like afflictions, having the same conflict which ye saw in me, when I was among you, Act 16:12, etc., and now hear to be in me, Phi 1:30. Whitby.

For God is my record - I call God to witness that I have the strongest affection for you, and that I love you with that same kind of tender concern with which Christ loved the world when he gave himself for it; for I am even ready to be offered on the sacrifice and service of your faith, Phi 2:17.

This I pray - This is the substance of all my prayers for you, that your love to God, to one another, and to all mankind, may abound yet more and more, ετι μαλλον και μαλλον περισσευη, that it may be like a river, perpetually fed with rain and fresh streams so that it continues to swell and increase till it fills all its banks, and floods the adjacent plains.

In knowledge - Of God's nature, perfections, your own duty and interest, his work upon your souls, and his great designs in the Gospel.

And in all judgment - Και πασῃ αισθησει· In all spiritual or moral feeling; that you may at once have the clearest perception and the fullest enjoyment of those things which concern your salvation; that ye may not only know but feel that you are of God, by the Spirit which he has given you; and that your feeling may become more exercised in Divine things, so that it may he increasingly sensible and refined.

That ye may approve things that are excellent - Εις το δοκιμαζειν ὑμας τα διαφεροντα· To the end that ye may put to proof the things that differ, or the things that are in are more profitable. By the pure and abundant love which they received from God they would be able to try whatever differed from the teaching they had received, and from the experience they had in spiritual things.

That ye may be sincere - Ἱνα ητε ειλικρινεις. The word ειλικρινεια, which we translate sincerity, is compounded of ειλη, the splendor of the sun, and κρινω, I judge; a thing which may be examined in the clearest and strongest light, without the possibility of detecting a single flaw or imperfection. "A metaphor," says Mr. Leigh, "taken from the usual practice of chapmen, in the view and choice of their wares, that bring them forth into the light and hold up the cloth against the sun, to see if they can espy any default in them. Pure as the sun." Be so purified and refined in your souls, by the indwelling Spirit, that even the light of God shining into your hearts, shall not be able to discover a fault that the love of God has not purged away.

Our word sincerity is from the Latin sinceritas, which is compounded of sine, without, and cera, wax, and is a metaphor taken from clarified honey; for the mel sincerum, pure or clarified honey, is that which is sine cera, without wax, no part of the comb being left in it. Sincerity, taken in its full meaning, is a word of the most extensive import; and, when applied in reference to the state of the soul, is as strong as the word perfection itself. The soul that is sincere is the soul that is without sin.

Without offense - Απροσκοποι· Neither offending God nor your neighbor; neither being stumbled yourselves, nor the cause of stumbling to others.

Till the day of Christ - Till he comes to judge the world, or, till the day in which you are called into the eternal world. According to this prayer, a man, under the power and influence of the grace of God, may so love as never to offend his Maker, to the latest period of his life. Those who deny this, must believe that the Spirit of God either cannot or will not do it; or, that the blood of Christ cannot cleanse from all unrighteousness. And this would be not only antiscriptural, but also blasphemous.

Being filled with the fruits of righteousness - By righteousness we may understand, here, the whole work of the Spirit of God, in the soul of a believer; and by the fruits of righteousness, all holy tempers, holy words, and right actions. And with these they are to be filled, πεπληρωμενοι, filled up, filled full; the whole soul and life occupied with them, ever doing something by which glory is brought to God, or good done to man.

By Jesus Christ - That is, according to his doctrine, through the power of his grace, and by the agency of his Spirit.

Unto the glory and praise of God - God being honored when the work of his grace thus appears to men in the fruits of righteousness; and God is praised by all the faithful when his work thus appears. Every genuine follower of God has his glory in view by all that he does, says, or intends. He loves to glorify God, and he glorifies him by showing forth in his conversion the glorious working of the glorious power of the Lord.

That the things which happened unto me - St. Paul was at this time a prisoner at Rome, and it appears probable that he had already been called to make a defense for himself, and to vindicate the doctrines of the Gospel; and this he had been enabled to do in such a manner that the honor of the Gospel had been greatly promoted by it. As the Philippians loved him greatly, he felt it right to give them this information relative to his state, and how God had turned his bonds to the advantage of that cause on account of which he was bound.

My bonds - are manifest in all the palace - In consequence of the public defense which he was obliged to make, his doctrines must be fully known in the court, and throughout the whole city, as on his trial he would necessarily explain the whole. The praetorium, πραιτωριον, which we here translate palace, signifies the court where causes were heard and judged by the praetor or civil magistrate; it sometimes signifies the general's tent, and at others, the emperor's palace. It is supposed that it is used in this latter sense here. There were, no doubt, persons belonging to the emperor's household who would bring the news of so remarkable a case to the palace; for we find that there were Christians even in Caesar's household; Phi 4:22.

Waxing confident - Finding the effect produced by the public defense which the apostle made, they were greatly encouraged, and the more boldly and openly proclaimed the doctrine of Christ crucified.

The word - The doctrine of Christ; several excellent MSS. and versions add, some Θεου, others Κυριου, the word of God, or the word of the Lord. This is a respectable reading, and is probably genuine.

Some - preach Christ even of envy and strife - These must have been the Judaizing teachers, who insisted on the necessity of connecting the Mosaic rites with the Christian institutions; and, probably, denounced Paul to the Jews dwelling at Rome as not only an enemy to the law and the prophets, but also as a very imperfect Christian, because he declared strongly against the doctrine of circumcision, etc.; and no doubt endeavored to prejudice him with the heathen Romans.

The word preach is not to be taken here as implying that the different persons mentioned were what we call preachers of the Gospel: all that we can understand from St. Paul's use of the word is, that they proclaimed Christ as the promised Messiah, espoused the Christian cause, and contended, whether in public or private, that this Jesus was the Christ; but nothing of this kind appears to have been intended in reference to the conversion of sinners.

Some also of good will - Some, through mere benevolence to the apostle, both espoused his doctrine and vindicated his cause.

Preach Christ of contention - The Judaizing teachers, they also preach Christ; they acknowledge that Jesus is the Christ or promised Messiah, and preach him as such.

Not sincerely - Ουχ ἁγνως· Not chastely, garbling the Gospel; not speaking the whole truth, but just what served their purpose; and at the same time they denounced the apostle as an enemy to the Divine institutions, because he spoke against circumcision.

The other of love - Through a sincere desire, not only to make known the way of salvation to the people, but also to vindicate and help the apostle, because they considered him as appointed by God to preach and defend the Gospel. The 16th and 17th verses are transposed by ABDEFG, and several others; the Syriac, Arabic of Erpen, Coptic, Sahidic, Ethiopic, Armenian, Vulgate, Itala, and several of the fathers. On this evidence Griesbach transposed them in his edition.

What then? - It is a matter of little importance to me how Christ is preached, provided he be preached. I rejoice that any thing is known of him; and am truly glad that the Gospel is even made partially known, for this will lead to farther inquiries, and in the end be of service to the truth.

This shall turn to my salvation - That is: It will be the means of my temporal safety; of my deliverance; for so the word σωτηρια is here to be understood. The Jews had denounced the apostle as an enemy to Caesar; but he knew that, when the nature of the Gospel should be fully known, the Romans would see that he could be no enemy to Caesar who proclaimed a prince whose kingdom was not of this world; and who had taught, in the most unequivocal manner, that all Christians were to give tribute to whom tribute was due, and while they feared God to honor also the king, though that king was Nero.

Through your prayer - Knowing them to be genuine followers of Christ, he was satisfied that their prayers would be very available in his behalf; and under God he places much dependence upon them.

The supply of the Spirit of Jesus Christ - The word επιχορηγια, which we translate supply, signifies also furnishing whatever is necessary. The Spirit of God he expected to help all his infirmities, and to furnish him with all the wisdom, prudence, strength of reason, and argument, which might be necessary for him in the different trials he had to pass through with his persecutors, and the civil powers, at whose judgment-seat he stood.

Earnest expectation - He had the most confident expectation that God would stand by him, so that he should be enabled, with the utmost liberty of speech, εν πασῃ παρῥησια, to testify the Gospel of the grace of God; and, should he have the liberty of doing so, he was utterly regardless what the issue might be relative to himself. Whether life or death, was to him perfectly equal, and perfectly indifferent, providing Christ were magnified - his person, nature, doctrine, etc., shown to be, what they really are, most noble, most excellent, most necessary, and most glorious.

For to me to live is Christ - Whether I live or die, Christ is gain to me. While I live I am Christ's property and servant, and Christ is my portion; if I die - if I be called to witness the truth at the expense of my life, this will be gain; I shall be saved from the remaining troubles and difficulties in life, and be put immediately in possession of my heavenly inheritance. As, therefore, it respects myself, it is a matter of perfect indifference to me whether I be taken off by a violent death, or whether I be permitted to continue here longer; in either case I can lose nothing.

But if I live in the flesh - Should I be spared longer, I shall labor for Christ as I have done; and this is the fruit of my labor, that Christ shall be magnified by my longer life, Phi 1:20.

Yet what I shall choose I wot not - Had I the two conditions left to my own choice, whether to die now and go to glory, or whether to live longer in persecutions and affliction, (glorifying Christ by spreading the Gospel), I could not tell which to prefer.

For I am in a strait betwixt two - Viz. the dying now, and being immediately with God; or living longer to preach and spread the Gospel, and thus glorify Christ among men.

Having a desire to depart, and to be with Christ - Την επιθυμιαν εχων εις το αναλυσαι. It appears to be a metaphor taken from the commander of a vessel, in a foreign port, who feels a strong desire αναλυσαι, to set sail, and get to his own country and family; but this desire is counterbalanced by a conviction that the general interests of the voyage may be best answered by his longer stay in the port where his vessel now rides; for he is not in dock, he is not aground, but rides at anchor in the port, and may any hour weigh and be gone. Such was the condition of the apostle: he was not at home, but although he was abroad it was on his employer's business; he wishes to return, and is cleared out and ready to set sail, but he has not received his last orders from his owner, and whatever desire he may feel to be at home he will faithfully wait till his final orders arrive.

Which is far better - Πολλῳ - μαλλον κρεισσον· Multo magis melior, Vulgate; much more better. The reader will at once see that the words are very emphatic.

To abide in the flesh - It would certainly be gain to myself to die, but it will be a gain to you if I live. If I die I shall go immediately to glory; if I live I shall continue to minister to you, and strengthen you in the faith.

Having this confidence, I know that I shall abide - Convinced that it is necessary that I should live longer, for the spreading and defense of the Gospel, I am persuaded that I shall now be liberated. This was in fact the case, for, after having been two years in bonds at Rome, he was released.

For your furtherance - In the way of righteousness.

And joy of faith - And happiness in that way. The farther a man proceeds in the way of truth, the stronger his faith will be; and the stronger his faith, the greater his joy or happiness.

That your rejoicing may be more abundant - Men rejoice more in recovering a thing that was lost, than they do in a continual possession of what is of much greater value.

Let your conversation be as it becometh the Gospel - The apostle considers the Church at Philippi as a free or imperial city, which possesses great honors, dignities, and privileges; and he exhorts them to act, αξιως, worthy of or suitably to those honors and privileges. This is the idea that is expressed by the word πολιτευεσθε, act according to the nature of your political situation, the citizenship and privileges which you possess in consequence of your being free inhabitants of Christ's imperial city, the Church. The apostle resumes the same metaphor, Phi 3:20 : ἡμων - το πολιτευμα εν ουρανοις ὑπαρχει· For our citizenship is in heaven; but in this last verse he puts heaven in the place of the Church, and this is all right; for he, who is not a member of the Church of Christ on earth, can have no right to the kingdom of heaven, and he who does not walk worthy of the Gospel of Christ cannot be counted worthy to enter through the gates into the city of the eternal King.

Whether I come and see you - Leaving the matter still in doubt as to them, whether he should again visit them.

In one spirit - Being all of one mind under the influence of the Holy Ghost.

Striving together - Συναθλουντες· Wrestling together, not in contention with each other, but in union against the enemies of the Gospel faith - the doctrine of Christ crucified, and freedom from all Mosaic rites and ceremonies, as well as from sin and perdition, through his passion and sacrifice.

In nothing terrified by your adversaries - So it appears that the Church at Philippi was then under persecution.

Which is to them - Ἡτις αυτοις εστιν. Some very judicious critics consider ἡτις as referring to πιστις, the faith of the Gospel, which they, the heathen, considered to be a token of perdition to all them who embraced it; but, as the apostle says, it was to them the Philippians, on the contrary, the most evident token of salvation; for, having embraced the faith of our Lord Jesus Christ, they were incontestably in the way to eternal blessedness.

Unto you it is given in the behalf of Christ - Ὑμιν εχαρισθη· To you it is graciously given; it is no small privilege that God has so far honored you as to permit you to suffer on Christ's account. It is only his most faithful servants that he thus honors. Be not therefore terrified by your enemies; they can do nothing to you which God will not turn to your eternal advantage. We learn from this that it is as great a privilege to suffer for Christ as to believe on him; and the former in certain cases (as far as the latter in all cases) becomes the means of salvation to them who are thus exercised.

Having the same conflict - When Paul preached the Gospel at Philippi he was grievously persecuted, as we learn from Acts 16:19-40, being stripped, scourged, thrown into prison, even into the dungeon, and his feet made fast in the stocks. This was the conflict they had seen in him; and now they heard that he had been sent prisoner to Rome as an evil doer, and that he was at present in bonds, and shortly to be tried for his life before the Roman emperor to whom he had been obliged to appeal.

1. It was no small encouragement to these persons, (1.) That whatever sufferings they met with they were supported under them. (2.) That they suffered in the same cause in which their illustrious apostle was suffering. (3.) That they suffered, not because they had done any evil, or could be accused of any, but because they believed in the Son of God, who died for them and for all mankind. (4.) That all these sufferings were sanctified to their eternal good.

2. And God is able to make the same grace abound towards us in like circumstances; it is for this purpose that such consolatory portions are left on record. He who is persecuted or afflicted for Christ's sake, is most eminently honored by his Creator.

Servants - St. Paul, writing familiarly to the Philippians, does not style himself an apostle. And under the common title of servants, he tenderly and modestly joins with himself his son Timotheus, who had come to Philippi not long after St. Paul had received him, Acts 16:3,12. To all the saints - The apostolic epistles were sent more directly to the churches, than to the pastors of them. With the bishops and deacons - The former properly took care of the internal state, the latter, of the externals, of the church, 1Tim 3:2 - 8; although these were not wholly confined to the one, neither those to the other. The word bishops here includes all the presbyters at Philippi, as well as the ruling presbyters: the names bishop and presbyter, or elder, being promiscuously used in the first ages.

With joy - After the epistle to the Ephesians, wherein love reigns, follows this, wherein there is perpetual mention of joy. "The fruit of the Spirit is love, joy." And joy peculiarly enlivens prayer. The sum of the whole epistle is, I rejoice. Rejoice ye.

The sense is, I thank God for your fellowship with us in all the blessings of the gospel, which I have done from the first day of your receiving it until now.

Being persuaded - The grounds of which persuasion are set down in the following verse. That he who hath begun a good work in you, will perfect it until the day of Christ - That he who having justified, hath begun to sanctify you, will carry on this work, till it issue in glory.

As it is right for me to think this of you all - Why? He does not say, "Because of an eternal decree;" or, "Because a saint must persevere;" but, because I have you in my heart, who were all partakers of my grace - That is, because ye were all (for which I have you in my heart, I bear you the most grateful and tender affection) partakers of my grace - That is, sharers in the afflictions which God vouchsafed me as a grace or favour, Php 1:29,30; both in my bonds, and when I was called forth to answer for myself, and to confirm the gospel. It is not improbable that, after they had endured that great trial of affliction, God had sealed them unto full victory, of which the apostle had a prophetic sight.

I long for you with the bowels of Jesus Christ - In Paul, not Paul lives, but Jesus Christ. Therefore he longs for them with the bowels, the tenderness, not of Paul, but of Jesus Christ.

And this I pray, that your love - Which they had already shown. May abound yet more and more - The fire which burned in the apostle never says, It is enough. In knowledge and in all spiritual sense - Which is the ground of all spiritual knowledge. We must be inwardly sensible of divine peace, joy, love; otherwise, we cannot know what they are.

That ye may try - By that spiritual sense. The things that are excellent - Not only good, but the very best; the superior excellence of which is hardly discerned, but by the adult Christian. That ye may be inwardly sincere - Having a single eye to the very best things, and a pure heart. And outwardly without offence - Holy, unblamable in all things.

Being filled with the fruits of righteousness, which are through Jesus Christ, to the glory and praise of God - Here are three properties of that sincerity which is acceptable to God: It must bear fruits, the fruits of righteousness, all inward and outward holiness, all good tempers, words, and works; and that so abundantly, that we may be filled with them. The branch and the fruits must derive both their virtue and their very being from the all - supporting, all - supplying root, Jesus Christ. As all these flow from the grace of Christ, so they must issue in the glory and praise of God.

The things concerning me - My sufferings. Have fallen out rather to the furtherance, than, as you feared, the hinderance, of the gospel.

My bonds in Christ - Endured for his sake. Have been made manifest - Much taken notice of. In the whole palace - Of the Roman emperor.

And many - Who were before afraid. Trusting in the Lord through my bonds - When they observed my constancy, and safety not withstanding, are more bold.

Some indeed preach Christ out of contention - Envying St. Paul's success, and striving to hurt him thereby. Not sincerely - From a real desire to glorify God. But supposing - Though they were disappointed. To add more affliction to my bonds - By enraging the Romans against me.

But the others out of love - To Christ and me. Knowing - Not barely, supposing. That I am set - Literally, I lie; yet still going forward in his work. He remained at Rome as an ambassador in a place where he is employed on an important embassy.

In pretence - Under colour of propagating the gospel. In truth - With a real design so to do.

This shall turn to my salvation - Shall procure me an higher degree of glory. Through your prayer - Obtaining for me a larger supply of the Spirit.

As always - Since my call to the apostleship. In my body - however it may he disposed of. How that might be, he did not yet know. For the apostles did not know all things; particularly in things pertaining to themselves, they had room to exercise faith and patience.

To me to live is Christ - To know, to love, to follow Christ, is my life, my glory, my joy.

Here he begins to treat of the former clause of the preceding verse. Of the latter he treats, Php 2:17. But if I am to live is the flesh, this is the fruit of my labour - This is the fruit of my living longer, that I can labour more. Glorious labour! desirable fruit! in this view, long life is indeed a blessing. And what I should choose I know not - That is, if it were left to my choice.

To depart - Out of bonds, flesh, the world. And to be with Christ - In a nearer and fuller union. It is better to depart; it is far better to be with Christ.

I know - By a prophetic notice given him while he was writing this. That I shall continue some time longer with you - And doubtless he did see them after this confinement.

Only - Be careful for this, and nothing else. Stand fast in one spirit - With the most perfect unanimity. Striving together - With united strength and endeavours. For the faith of the gospel - For all the blessings revealed and promised therein.

Which - Namely, their being adversaries to the word of God, and to you the messengers of God. Is an evident token - That they are in the high road to perdition; and you, in the way of salvation.

For to you it is given - As a special token of God's love, and of your being in the way of salvation.

Having the same kind of conflict with your adversaries, which ye saw in me - When I was with you, Acts 16:12,19, &c.

PAUL and Timotheus the servants of Jesus Christ , to all the saints in Christ Jesus , which are at Philippi, with the bishops, and deacons :

i. e. 1 Cor. 1.1. 2 Cor. 1.1. The Authour and approver intimating the good agreement 'twixt Paul and Timothy whom they well knew, to gain their fuller assent to what should be written, Mat. 18.16.

In a special manner being wholly and perpetually dedicated to his more immediate service in the Ministry of Reconciliation, Act. 13.2. Rom. 1.1. 1 Cor. 4.1. 2 Cor. 5.18. Gal. 1.1. Iam. 1.1.

i. e. All the Community of Church members at Philippi, called out of the World to Christ, sanctified, separated and dedicated to him, by a credible profession of faith in him and obedience to him, 1 Cor. 1.2. Eph. 1.1. Col. 1.2. The Apostle now being well perswaded of their perseverance, Vers. 6, 7.

From the Syriac version it is rendred Presbyters and Ministers. And there appears no cogent reason why we should not adhere to the exposition of Ancient and Modern Interpreters, who understand the Apostle writing in the Plural Number particularly to the Church and her Officers living in this City, as meaning the two Orders of ordinary standing Officers, which are appointed for the Church, and not the Church for the Officers. By the former of which are meant such Pastours and Teachers as did agree in Name, Office, and Power with the Bishops during the Apostles times, as they collect from several other Scriptures besides this compar'd together, viz▪ Act. 20.17, 20, 25, 28. with 11.30. 1 Cor. 4.1. and 12.28. 1 Thess. 5.12, 13. 1 Tim. 3.1. to 8. and 5.17. Tit. 1.5, 7. Heb. 13.17. Iam. 5.14. 1 Pet. 5.2, 3. 3 Ioh. 1.9. These whether Bishops or Elders having the Oversight, Rule, Guidance, Feeding of the People, Preaching of the Word, and Administration of the Sacraments or Mystical ordinances of the Gospel committed to them in common. By the latter, those to whom the special care was committed for serving of Tables, the Lord's Table and the Poors, together with a receiving and orderly disposing and distributing the collected Alms and other goods of theChurch given to pious uses according to their own discretion, taking advice of the Pastours for the support and benefit of the poor Members of the Church who needed as to this temporal life, to orphans, widows, yea and strangers, especially of the houshold of Faith, that their bodily necessities might be supplyed, Act. 6.4. &c. with Rom. 12.7, 8. & 15, 25, 26, 27. & 16.1. 1 Cor. 12.28. 2 Cor. 9.1, 2.12. 1 Tim. 3.8. with 1. Pet. 4.11. Gal. 6.10, 11. Chap. 2.1, 25, 30. with 4.18. Iude. 12. But two learned Doctours amongst us have oppos'd this and made it difficult, the one by restraining the word Bishops to Diocesans, and the other by enlarging the word Deacons to note their Presbyters. He would have no such order of Presbyters, as now, in the Apostles days; This would have Deacons then to be onely temporary not standing Officers in the Church, and so they agree not. The former finding Clement and Polycarp agreed with the Apostle here, as to two distinct orders of Bishops and Deacons, going upon an unprov'd Supposition that Philippi was then a Metropolis, he would, without any satisfactory evidence to one that doubted, infer the Bishops here were Diocesans, however the fore-mentioned scriptures compar'd, all prove the words Bishop and Elder in the Apostles days, to be used promiscuously, onely the word Elders, or Presbyters, more frequently than that of Bishops, concieving that the Office of Presbyters was not in use till after ages, though he assigns not the time how and when it came in. So that in effect he would have Philippi to be a mother Church, (that then had several daughter Churches) in her infancy. Whereas the Apostle writes to those who were Church-officers in that City; yet he would have them none of that Order which we now call Presbyters; thinking whatever the Apostle writes of laying on the hands of the Presbytery, there were then no Presbyters ordained in the Church: which is a singular opinion of holding all the places in the N. T. where Presbyters are named, precisely to intend Diocesan Bishops in distinction from them who are onely Deacons, allowing the Office of Deacons, and the continuance of it to be appointed therein, when that of Elders (acknowledged to be Superiour) is not. But if according to this Novel tenet there were not then Preaching Presbyters, that were not Metropolitans or Diocesans, how could Diocesans have Presbyters under them? and if they had none what should denominate them properly Diocesans? when it seems to be of the formal reason of a Diocesan to be chosen out of Presbyters or to have them to Govern. And if the Diocesan Bishops where then as the Apostles, who must the Pastours and Teachers be? 1 Cor. 12.28, 29. Eph. 4.11, 12. Exhorting, Teaching, Ruling were then present Offices which the Apostles ordained in every Church, Act. 14.23. Cenchrea was no Diocese or Metropolis, neither was Aquila's and Priscilla's house, Rom. 16.3, 4. 1 Cor. 16.19. yet are said to be Churches in the plural number, 1 Cor. 14.33, 34. If Metropo litical or Diocesan, how hath not the Scripture the name or thing? This appears not to be agreeable to the Apostles way, who writes particularly to Churches in Cities, Towns, and Countries, as to the Hebrews. He distinguisheth Thessalonica, in directions from Macedonia and Achaia, 1 Thess. 1.7, 8. Colosse and Laodicea, Col. 4..13. And as there were Bishops plural in this City of Philippi, so more doeing the Office in Thessalonica, 1 Thess. 5.12. which was in Macedonia too. And would it not look odly, ye Christians of Macedonia are examples to all the Christians of Macedonia, In Coloss. were more Bishops or Presbyters because there is mention made of Epaphras and Archippus? Col. 4.12, 17. And would it not appear strange, when they were charg'd upon Persons being Sick, to send for the Elders of the Church, to conclude the intent of the injunction was to send for all the Diocesans of the Metropolis? Iam. 5.14. If so, he would likely have enjoyn'd them to have call'd the Elders of the Churches, not of the Church, of which in the Singular at Hierusalem Paul and Barnabas were received, and of the Apostles and Elders, Act. 15.4. who were all present at Hierusalem, Act. 21.18. which under the Roman power, was not the Metropolis of Palestine, but Caesarea was chief. The latter contradictory to the former Doctor, and to the Office of the Church of England for ordaining of Deacons, would have the term Deacons to note the order of Presbyters, looking upon Deacons onely as temporary and occasional trustees, whose Office Paul in his Epistle did not so much as hint, thinking it unreasonable by Deacon in those Epistles to understand any other Office than that of Presbyters as now used. Whereas the word Deacons being Analogous and put absolutely here, in contradistinction to Bishops, should according: to right reason be expounded in the most famous and distinctive Signification, wherein, no doubt Luke a good Graecian, and Paul's Companion at Philippi, used it in the Acts, 6.3, 4, &c. Written after this Epistle, unto which special import we should rather understand Paul using it here, for those who were not mere occasional and prudential temporary Officers, but such as were to abide in the Church. Wherein upon the multiplying of Desciples, the bodily necessities of the Saints always with us Ioh. 12.8. did require such who should have the peculiar care of these committed to them, Act. 20.34, 35. We find the Apostle in his Epistles evidently enough appointing and describing such a special Ministry, yea and giving directions about it as a distinct branch from prophecy, and teaching, if we compare places, Rom. 12.6, 7, 8. with 15.26, 27. &. 16.1. & 2 Cor. 8.19. &. 9.1, 2, 12. and what is said in this Epistle, c. 2.25, 30. & 4.18. answerable to Luke's history of the Acts, and to what is written by Peter, 1 Pet. 4.11. taking in what Paul wrote to Timothy about this Officer in distinction from his who was to be apt to teach, that he should be Grave, Temperate, giving proof of Freedom from Covetousness, of Conversation blameless, having a faithfull Wife, and governing his Family (that he may be Hospital) orderly, 1 Tim. 3.8. to 13. qualified to distribute, as in the Texts forementioned, &c. The Church of England in her Ordination hath reference to this special Office, when yet it calls Deacons, Ministers, declaring there, It appertains to the Deacons Office to assist the Presbyter in distribution of the Elements, gladly and willingly to search for the Poor, Sick and Impotent, that they may be reliev'd. Praying that they may be modest, humble and constant in their ministration.

2 * Grace be unto you, and peace from God our Father, and from the Lord Jesus Christ .

i. e. The Evangelical Salutation, as Rom. 1.7. Eph. 1.1. 2 Pet. 1.2. praying for the free and undeserved favour of God the Father to them; as the fountain, Iam. 1.17. together with all inward and outward blessings, flowing thence through Christ the procurer of them.

3 I thank my God upon every remembrance of you .

i. e. As in most of his Epistles, viz. Rom. 1.8. 1 Cor. 1.4. 2 Cor. 1.3. Eph. 1.3. Col. 1.3. 1 Thess. 1.2. 2 Thess. 1.3. 2 Tim. 1.3. He begins with thanks to God, and, here

My God, i. e. whose I am, and whom I serve in the Gospel of his Son, Act. 27.23. with Rom. 1.9. whom the Iews and Gentiles do not so acknowledge.

Intimating that he ever bore them upon his heart to God with delight.

Marginal references: Eph. 1.15, 16.; Or, mention.

4 (Always in every prayer of mine for you all making request with joy .)

As in praising of God, the Authour of all that Grace they had received, in every solemn Prayer, so in continuing his fervent and assiduous requests unto God, wait, 1 Thess. 5.17. for them all. The term all being used three times emphatically, compare, Luk. 2.37. Rom. 1.9.

5 For your fellowship in the gospel, from the first day until now .

Your being joined with us and other Christians in the Communion of Christ, and glad tidings of Salvation by him, 1 Cor. 10.16, 17. 1 Ioh. 1.3, 7. 1 Pet. 4.13. evidenc'd by the Communication of your bounty, Gal. 6.6. Heb. 13.16. Stedfastness and perseverance in all Christian duties from the first time of your receiving theGospel.

6 Being confident of this very thing , that he which hath begun a good work in you , will perform it n untill the day of Jesus Christ .

i. e. Having thank'd God for what he had done and did for them, he expresseth his firm persuasion and charitable hope of their perseverance for the future.

Not from any thing in themselves more than others, but because God the Father (who is not weary of well doeing) having begun the work of Faith in them, Chap. 2.13. with Ioh. 6.29. who else were dead in Sins, as the Ephesians, c. 2.1. He would preserve and carry on that internal and spiritual work in the fruits of real Christians and not leave it imperfect, Psal. 138.8. Isa. 64.8. but would make it perfect, or perfect, stablish, strengthen, and settle them in it, those words being of the same import in scripture with perform it, connoting the difficulty of it.

i. e. Either untill the day of their Death, when the spirits of just Men are made perfect, and Christ appears to their particular Judgment, Heb. 12.23. not as being perfect whiles here in this State, ch. 3.12. or rather untill the day of Christ or latter day, at Judgment, 1 Cor. 1.8. 1 Thess. 4.15. When they shall be acknowledged to be blameless, to the glory of Christ who hath carried them through all, and fulfilled the work of Faith in them, and glorified them, 2 Thess. 1.11. and who are his Glory, 2 Cor. 8.23.

Marginal references: Joh. 6.29.; Or, will finish it.

7 Even as it is meet for me to think this of you all , because I have you in my heart , in as much as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers of my grace .

i. e. Consonant to the Law of equity, and charity, Act. 4.19. 1 Cor. 13.7. Col. 4 1. with 2 Pet. 1.13. It behoves me to pass this judgment on you all, upon good grounds.

Not barely in that he had them as it were ingraved upon his heart, 2 Cor. 3.2, 3. & 7.3. For he could live and die with them, whom he did continually present unto God (as before.)

But in that (for which they had gotten so much of his cordial affection) they were Co-partners with him in the like pretious faith, 2 Pet. 1.1. and holy brethren partakers of the heavenly calling, Heb. 3.1. as Children of light, 1 Thess. 5.5. walking in faith and love, 2 Thess. 1.3. maintaining the Communion of Saints, in-shewing the reality of the same Grace with him, in that as v. 29. it was given to them on the behalf of Christ, not onely to believe on him, but also to suffer for his sake. Which he reckon'd they did in compassionately and seasonably supporting and relieving of him, in his imprisonment, whereby the Gospel was defended, and what he had Preached of it was confirmed, by his becoming a real patron of it, in holding fast the profession, and ratifying the confession of his Faith, in glorying that he was counted worthy to suffer them for the Name of Christ, Act. 5.41. 1 Pet. 4.15, 16. wherein they did by all honest means succour him, and shew'd themselves Companions with him, Ph. 4.14. Heb. 10.33.

Marginal references: Or, you [illegible: 1 word] me in your heart.; 2 Tim. 1.8.; O[illegible: 1 letter], partakers with me of grace.

8 For God is my record , how greatly I long after you all , in the bowels of Jesus Christ .

Confirming what he had before written, he appeals to God in the Heavens, who searcheth the Heart, and trieth the Reins as in some other Epistles, Rom. 1.9. 2 Cor. 1.23. with 11.31. Gal. 1.20. 1 Thess. 2.5, 10. and Iob, 16.19. by making a solemn Protestation, or Oath to put the matter out of doubt, Heb. 6.16. and giving them assurance (as he lawfully, might in this way for God's Glory, and their good, Deut. 6.13.)

Of the Sincerity and intensness of his hearty affections towards every one of them, ch. 2.26. & 4.1. with 2 Cor. 9.14.

Not out of any carnal, selfish, or worldly respects; but a really Christian, spiritual and tender love, seated in the inward parts of this sanctified Apostle, Ier. 31.33. by the same Spirit that united him unto Christ, who loves his spouse with no common love, but is the spring and procurer, and great exemplar of that affectionate Christian love, which like him they are to exert from the very root of their hearts, purely, unfeignedly and fervently without dissimulation, Rom. 12.9. 1 Pet. 1.22. imitating God and Christ, as Paul here (Luk. 1.78.) in the highest degree of dearest affection, did love the Philippians and elsewhere the Thessalonians, 1. Thess. 2, 7, 8.11.

9 And this I pray , that your love may abound yet more and more in knowledge , and all judgment.

Having praised God for their attainments, he returns (as v. 4.) in token of his love to his great petition for them.

Viz. that their love both to God and Man shew'd in their bounty to him, might as a rising stream from its springing fountain yet further flow out, and more abundantly communicate it self in all Christian Offices, and not abate (as it seems it afterwards did among the Ephesians, Rev. 2.4.) as our Saviour foretold it would doe in some, Mat. 24.12. 2 Tim. 1.13. & 4.10. but continue encreasing to the end, 1 Thess. 3.12.

Being founded on a sound and saving understanding of the things of God, and our selves, Ioh. 17.3. Rom. 3.20. Eph. 1.17. with 4.13. 2 Pet. 3.18. and an acknowledgment of the truth which is after godliness, Tit. 1.1.

In the practical judgment or internal sense, and particular experience, taste, and feeling the testimony of the Spirit in the Heart concerning the Grace of God, and Adoption, Rom. 5.1, 5. & 8.16, 17. & 14.17. when there is not onely a right notion in the Head, but a true sense and favour of Spiritual things in the Heart, Heb. 5.14. which is when knowledge is not onely an empty cloud in the Air, but becomes▪ effectual by falling down in a kindly showre upon the Heart warmed with the love of God, and the vertue of Christ's Resurrection, as he after gives his own experience, ch. 3.10. (like David's, Psal. 34.8.)

Marginal references: Or, sense.

10 That ye a may approve things that are excellent , that ye may be sincere , and without offence till the day of Christ o;

That upon a due expence of circumstances in a judicious Trial, upon rightly discerning the differences of things not obvious to every eye, so as to chuse and approve those things that are really to be preferred, being the best, Rom. 2.18. 1 Thess. 5.21. surpassing all desirable things besides, Eph. 3.19. as being most acceptable unto God, Rom. 12.2.

And be upright, Prov. 11.20. 'Tis an Emphatical word in the original here, being borrowed either from such things as are tried by being held up at the beams of the Sun to see what faults or flaws are in them, whether without fraud, or else from such as are clarified by the heat of the Sun; and notes here, that Paul would have them to be incorrupt and impartial in heart and life, in faith and manners; free from prevailing corruptions, of pure minds, 2 Pet. 3.1. purg'd from the old leaven, 1 Cor. 5, 6, 7, 8. not suffering the knowledge of Christ to be mix'd with traditions and humane inventions, but endow'd with evangelical simplicity in the sight of God, 2 Cor. 1.12. 1 Tim. 1.5. & 5, 22.

Not erring from the main scope and design of Christianity, or stumbling so as either Actively or Passively to trouble and offend either themselves or others in the heavenly course, but working so prudently, as to give no just occasion of scandal, or laying a snare for one or other, Mat. 18.7. Act. 24.16. 1 Cor. 10.32. abiding blameless to the coming of Christ, 1 Thess. 5.23.

See on v. 6 repeated here to engage them unto serious thoughtfulness of that day.

i. e. To the ends he subjoins, namely.

Marginal references: Or, try.; Or, differ.

11 Being filled with the fruits of righteousness , which are by Jesus Christ unto the glory and praise of God .

i. e. Not onely bringing forth some singe, yea, or singular fruit, but replenish't plurally with the fruits of Righteousness, Col. 1.10. Act. 9.36. elsewhere call'd the fruits of the spirit, Gal. 5.22. Eph. 5.9. in all goodness and truth, aswell as righteousness. These are such good works as are not (whatever the Papists conceive) causal of Righteousness, but are through the Spirit (who regenerates the persons, and directs the internal and external actions of those who walk in the steps of the Faith of their Father Abraham, Rom. 4.12.) wrought by supernatural Grace in the heart join'd unto the Lord, 1 Cor. 6.17. with whom they are one spirit.

And without whom, from their own stock and strength, till they be engrafted into him, Ioh. 15.1, 5. Trees of Righteousness of the Lord's planting, Isa. 61.3. and his workmanship created unto good works, Eph. 2.10. they cannot bring forth fruits, and doe such good works as are acceptable unto God, 2 Cor. 13.5. but Christ living and dwelling in them by Faith, Gal. 2.20. Eph. 3.17. and God working in them both, to will and to doe, ch. 2.13. they can doe all through Christ, ch. 4.13. so that they shall be accepted in him.

Not being empty Vines, bringing forth fruit to themselves, Hos. 10.1. but the eternal honour of him who hath called them, Mat. 5.16. 1 Cor. 10.31. Eph. 1.5, 12, 14. 1 Pet. 2.12. &c. 4.11. Rev. 5.13.

12 But I would ye should understand, brethren , that the things which happened unto me, have faln out rather unto the furtherance of the gospel .

To obviate the insinuations which false Tea[illegible: 3 letters]rs and others might make use of from Paul's sufferings, to obstruct the cordial entertainment of those glad tidings he had brought, and to discourage those who did obey the truth, he doth by this friendly compellation (which he often useth) kindly intreat them to consider well.

That his imprisonment, and what other troubles from without did befall him in his Apostolical Office, whereby the over-ruling Providence of God so ordered, that they did rather (contrary to the intention of his Persecutors) rather advantage than hinder the progress of the Gospel, increase than decrease the Church, sith he had opportunity two years in his own hired house, of teaching with freedom the things of Christ, Act. 20.30, 31. whereupon he would not have the Philippians discourag'd, but rather comforted as the Corinthians, 2 Cor. 1.5, 6, 7. for 1. His iron Chain in the cause of Christ was more an honour to him even in the Emperour's Court, ch. 4.22. or Guard-chamber, Act. 28.16. or Judgment-hall, Mat. 27.27. Mark 15.16. Ioh. 18.28, 33. than those glittering golden ones which others were ambitious to wear, Act. 5.41. Iam. 2.2. it being apparent there, and elsewhere, to Courtiers, Citizens, Iews, and Foreigners, that he did not suffer as an evil-doer, 1 Pet. 2.19, 20. & 3.14. onely for the Lord's sake, Eph. 3.1. & 4.1. whose power in his confinement did work in, and by him, who approv'd himself faithfull, which when enquiry was made concerning his suffering gave occasion, to communicate some notions of Christ, and glad tidings of Salvation by him.

14 And many of the brethren in the Lord, waxing confident by my bonds , are much more bold, to speak the word without fear .

And here again, contrary to the expectation of those persecutors, who designed to make havock of the Church, his innocent carriage and constancy in bearing the Cross, had an influence upon the greater part of the Brethren (not according to the flesh, Rom. 9.3. but) in the service of Christ.

Pastours▪ and Teachers, who had been timorous at the first, were greatly imboldned to shake off carnal fear, and to profess and preach Christ Crucified, or the Cross of Christ, 1 Cor. 1.18, 23. Which is the power of God to Salvation, Rom. 1.16. more confidently than ever, as he and Barnabas had done elsewhere, Act. 13.46. and as Ioseph of Arimathea, and Nic[illegible: 1 letter]demus, who were but secret Disciples before Christ's Sufferings, upon his Death owned him openly for their Lord, Mat. 27.57. with Ioh. 9.39.

15 Some indeed preach Christ even of envy and strife, and some also of good will .

He doth here tacitly answer an exception might be made; It were better some of them were silent, than Preach so boldly as to procure him hatred, and lessen his Reputation. 1. By granting there was somewhat in the allegation, yet did not conclude against this, that his Suffering was advantagious to promote the Gospel. 2. By distinguishing of those who were hollow-hearted and false, from an envious principle, designing to disparage this excellent person, who having done much in the lesser Asia, and Greece, did now in the head City of the World, when in Prison, also gain Proselytes, Courtiers, and others, for the receiving of Christ, and those were sincere and true hearted Brethren, joining with him in the cause of Christ, and assisting him from true love to Christ, and him his Apostle, to get the truth of Christianity entertained in the love of it. The former were evil works, both as to their principle and end, ch. 3.2. The latter acted sincerely in both respects, 2 Cor. 2.17.

16 The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds .

This distinction he did amplifie and explain here, by particularly shewing the ill motive, manners, and end of the worst sort of Preachers, from an ill affection of hatred, emulation, and wrath, 2 Cor. 12.20. Gal. 5.20. with an intemperate zeal to render Paul suspected and despicable in the Eyes of the Church; and to occasion in the Emperour a more severe persecution, and heighten the accusers rage against Paul, and to gain applause to themselves, and vex his Soul under outward roubles.

17 But the other of love, knowing that I am set for the defence of the gospel .

Then intimating the genuine principle and good end of the better sort who were mov'd from a prevailing affection to God, the Edification and Salvation of Souls; cordially joyning with Paul in carrying on the same design that he did, who was appointed of God, Act. 23.11. 1 Thess. 3.3. both by Doctrine, and obedience Active and Passive to defend the Gospel unto which he was admirably called to be a Minister, yea and here a Patron, Rom. 1.1. Eph. 3.7. with 1 Cor. 1.1. and as it were to tread the Devil under foot (as Tertu[illegible: 4 letters]n speaks) in his own House. Intimating from all this, that however the former did with an ill mind, in Man's Judgment as circumstances then were with Paul (some of which we are ignorant of) the latter with a pious desire, preach the Gospel: yet the event prov'd by the good hand of God, beneficial to promote the Gospel: and so it may happen still, when some false Brethren mov'd by blind Ambition and intemperate zeal may snatch a weapon out of the Gospel to vex good and godly Pastours in their Promulgation of it.

18 What then ? notwithstanding every way , whether in pretence, or in truth, Christ is preached , and I therein do rejoyce , yea, and will rejoyce .

q. d. It doth not follow that these different intentions of the preachers, should hinder the spreading of the Gospel, and therefore should not abate either your confidence or mine in the cause of Christ.

Sith by the over ruling providence of God that is carried on, both by the one and the other.

Not onely by those who in truth preach the word faithfully, Ier. 23.28. Mat. 22.16: from a principle of love (as before) to the same good intent with my self: but also by those who though they act (as in the former verse) out of envy and ill will to me, for base ends under a fair shew: 1 Thess. 2.5. yet they occasionally and accidentally, not by any direct causality, do promote the interest of Christ.

And upon this account, that there is so good an effect, as the making known of Christ for the Salvation of Sinners, I have matter of present joy.

Yea and hereupon for the future, (though some should continue to doe that in it self which might aggravate his affliction yet) it should not take his joy from him eventually, however directly and of it self it tend to it: yet indirectly and by accident, God disposing, it should issue well for the furtherance of the Gospel.

19 For I know that this shall turn to my salvation through your prayer , and the supply of the Spirit of Jesus Christ .

Rendring a reason of what went before (as the causal particle notes) he doth here oppose his knowledge to the envious Preachers opinion; and his Salvation to the affliction, they did exercise them with, so that he was fully perswaded, that the trouble they had given, or should give to him (though in the nature of the thing it was in a tendency to take him off from the defence of the Gospel, and so to hazard his Soul, or if he stood in defence of it, Nero would persecute him to Death) would upon sure ground work for his good, Rom. 8.28. even the great good, the Salvation of his Soul: yea and for some time (compare v. 25.) the safety of his Life here, Act. 27.34. Heb. 11.7. His Prison should be an Ark to him resting on God's promise, so that he could go on boldly and chearfully in bearing his Testimony to Christ with the helmet of Salvation, Eph. 6.17.

Having an interest in their Prayers as a means of support, which he intimates they would continue to help him with, 2 Cor. 1.11. as much as if he had down right asked an interest in them, Heb. 13.18.

Yea in the use hereof, that he might have a great measure of the Spirit promis'd to those that ask him, Luk. 11.13. he looks higher, not doubting but he shall have a renewed subsidy of Grace continued to him from the same Spirit which is in Christ Jesus his Head, Rom. 8, 9. Gal. 4.6. thereby he should be help'd in his infirmities, Rom. 8.26. 1 Cor. 12.11. and receive Grace for Grace, Ioh. 1.16. out of his fulness, who had not the Spirit by measure, Ioh. 3.34. whereupon whatever his enemies conceited he should have under-supplies secretly communicated like those from the head to ther members which would be effectual and Victorious to delive- him from every evil work, and preserve him to the heavenly Kingdom, 2 Tim. 4.18.

20 According to my earnest expectation, and my hope that in nothing I shall be ashamed , but that with all boldness, as always , so now also Christ shall be magnified in my body, whether it be by life or by death .

He alledgeth and explaineth the ground and certainty of his knowledge and perswasion of his Enemies disappointment, and all succeeding well with him trusting in the living God, 1 Tim. 4.10. who in all death-threatning afflictions hath upon his word engag'd himself to support all those that hope in his mercies, Psal. 33.18, 19. & 37, 7, 9. & 147.11. Then be sure when his sincere Servants assisted by his spirit wait for his diliverance with their Necks stretched out (as the word here notes) being rais'd from past experience intensely and wishtly looking for his appearance shall be able each to say as the Apostle intimates.

Negatively he shall not be left to doe any thing which may justly bring him under reproach. His well grounded hope would not make him ashamed, Rom. 5.5. with 8.25. but upon this account he shall have wherewith to answer him that should reproach him, Psal. 119.41, 42, 46. Luk. 9.26. 2 Tim. 1.12.

Positively that he should continue constant in a couragious owning of the truth, and acknowledging of his Lord every way, whether he was delivered from or to death.

As in the former years of his ministry he had been supported, yea and victorious in freely speaking for Christ, preaching and defending of his Gospel, Act. 9.27. & 14.3. with as much courage as any other, Act. 4.13, 29, 31. with 2 Cor. 11.21. Gal. 6.17. So now he was humbly confident in his present sad circumstances, Christ should be magnified (not that himself can become greater) i. e. before Men, his Glory should be rendred greater and more illustrious, and acknowledged with praise, whether he lived or died, Rom. 14.8. yea, in the earthen Vessel of his body, 2 Cor. 4.11. (about which he was not solicitous, having resigned it intirely to Christ) either in his enlargement and preaching of the Doctrine of Christ, or in his being offered up and sealing it by his Martyrdom.

21 For me to live is Christ, and to die is gain .

Some reade it. For Christ is my gain in Life and in Death. Or, For Christ is to me both in Life and in Death advantage. Both acknowledge it to be brought in, as a reason of Paul's hope in Life and Death; and of his indifferency in submission to God's pleasure in Life and Death, intimating 'twas all one to him, so Christ was magnified in his body, whether it were by Life or by Death. They who follow our Translation, do expound the proposition disjunctively. The former referring to the honour of Christ, and the latter to the Salvation of Paul, which is understood by the name of gain. Some understand the former branch efficiently, q. d. I derive my self from Christ, unto whom I am united, he being the principle of it, as Gal. 2.26. but others rather objectively and finally, q. d. as I have hitherto made it the business of life to serve Christ in Preaching his Gospel, so if he continues my Life, I purpose that in my living body, by Preaching his Gospel, and suffering for his Name, as he requireth, He shall be glorified. Then for the latter branch if I dye, in bearing Testimony to Christ, 'twill be gain to my self, in that I shall be with Christ which is better for me, v. 23. being present with the Lord, 2 Cor. 5.8. in whom my life is hid, Col. 3.3. So that death would not empoverish, but enrich him. They who chuse the latter reading, take the proposition conjunctively, to the sense that he accounted gain to him, to have the honour of Christ magnified in his Body, whether it happened to him to live or die, sith he faithfully serv'd him living or dying, and own'd himself to be his both ways, Rom. 14.8. He was not (as he saith elsewhere) Act. 20.24. mov'd with accidentalls; neither counted he his Life dear to him to testifie the Gospel of the Grace of God; reckoning he had no Life, but from Christ; whom he made it his business to serve and enjoy, so that if he continued in the Body, Christ would gain in that he design'd to spend his Life, for the Edification of his Church; and if he died in that cause, Christ would gain by his Death, in that his truth would by the Blood of him, who was a Martyr, be further seald, and his interest promoted, and his Glory advanced, and he himself would gain sith upon his departure, he should be advanc'd to be with Christ, v. 23. who alone makes his faithfull Servants happy in Life and Death.

22 But if I live in the flesh, this is the fruit of my labor : yet what I shall choose, I wot not .

Some from the various use of the Greek Particles render this first clause interrogatively. But whether to live in the flesh were worth the while? or more profitable? (understand than to dye.) The Apostle having intimated the equality and indifferency of his mind in an entire submission to the will of God, whether that glorifying of Christ by his Life, or that by his Death were more eligible? is upon deliberation, finding the advantage to Christ, and himself upon expence of circumstances either way, in an equal Balance, weighing one thing with another. Living in the flesh, i. e. abiding here in this mortal body, which he thus expresseth by way of diminution, Gal. 2.20. 1 Pet. 4.1. in opposition to, and comparison of dying for and in the Lord and so being with him, v. 23.

He seems, loving the Philippians as himself, to be at a loss what to determine, if God should permit him his choice, whether by labouring in his ministry for the good of their Souls, he should bring more fruit to Christ, or by suffering that which would arise from the Bloud of a Martyr, who himself should receive a Crown, 2 Tim. 4.8.

23 For I am in a strait betwixt two , having a desire to depart , and to be with Christ, which is far better .

Because he knew not what to chuse for the best, he was held in suspence, Luk. 12.50. Act. 18.5. as one drawn both ways with weighty reasons which he amplifies with respect to himself, and the Church, that Christ might be honoured in both. His love to the enjoyment of Christ and the Edification of his Members constraining him on each hand; the former was more delightfull to him, and the latter more profitable for them.

Being held not onely with a bare inclination, but an ardent and perpetually Active desire, to loose from this Clayie Tabernacle, Psal. 42.1, 2. Eccles. 12.7. Luk. 2.29. & 12.36. 2 Cor. 5.1, 4. 2 Tim. 4.6. So to depart as to abide in a better place.

Upon being absent from the Body to be present with Christ. 2 Cor. 5.8. in paradise. Luk. 23.43. 1 Thess. 4.17. so to leave the Body as to live with and enjoy him in Heaven is by far much better for me.

24 Nevertheless, to abide in the flesh, is more needfull for you .

However with respect to the Church, by his staying here in this mortal body he perswades himself, knowing the subtilty of false Apostles, who would enter in as grievous Wolves, Act. 20.29. It was necessary to strengthen them and other Churches in the faith of Christ.

25 And having this confidence , I know that I shall abide and continue with you all, for your furtherance and joy of faith .

viz. Being perswaded of what went immediately before, how usefull the continuance of his Life, for a further time in this World, would be to the Church of Christ, and particularly to them; he determines (as should seem) with more than probable Conjecture, (though upon supposition it should be otherwise, he gives them abundant satisfaction in their adhering to Christ, v. 27. c. 2.17.)

Even with a well-grounded knowledge either by a prophetick Spirit from a particular Revelation such as he had sometimes before had, Act. 16.9, 10. & 23.11. or by the sanctifying Spirit witnessing with his Spirit, Rom. 8.16. strengthening his Faith and perswasion, help'd by their Faith and Prayer, v. 19. compar'd with, 1. Pet. 1.8.

To these ends that by his personal presence with them, he might by his ministry further their faith in Christ, their joy in the Holy Ghost, and more abundant glorying in the power of Jesus Christ, for his safty, and being restored to them, as we see in what follows, and Eph. 4.12. with 2 Tim. 4.17. we find from his first imprisonment at Rome, (when likely this Epistle was written) he was delivered and for some years restored to the Churches which he had planted.

Marginal references: Chap. 2.24.

26 That your rejoycing may be more abundant in Jesus Christ for me, by my coming to you again .

Here, in confidence of being again with them, and staying with them, he expresseth an admirable affection to them, that he can be content for a time to be depriv'd of the glorious sight of Christ, that he might see and serve them, and that under persecution; that they might upon his return to them, more abundantly glory together, nor in themselves, but, Christian-like, in Christ Jesus, the Authour of that Doctrine he had Preached to them, the Captain of their Salvation, and the common Head of Christianity.

Marginal references: 2 Cor. 1.14. [illegible: 1 letter] 5.12.

27 Onely let your conversation be as it becometh the gospel of Christ , that whether I come and see you, or else be absent, I may hear of your affairs , that ye stand fast in one spirit, with one mind , striving together for the faith of the gospel .

q. d. In the mean time whatever becomes of me, that which is for your part solely incumbent on you, who are brought into the fellowship of the Gospel, is to demean your selves truly agreeable to that state. The original phrase as afterwards in this Epistle, ch. 3.▪20. & 4.8. and elsewhere, Act. 23.1. imports, that their deportment should be answerable to their Citizenship, that they should behave themselves as might be most to the publick good of the Society to which they do relate, not being of the World here, any more than their Head, Ioh. 15.19. & 17.16. Their course of life should be every way answerable to their High Calling, Eph. 4.1. Col. 1.10. 1 Thess. 2.12. bringing forth fruit meet for repentance.

Intimating, that it did behove them constantly to adorn the Gospel, in the exercise of Christian courage, unanimity and patience aswell when he was distant from them, as when among them to oversee them: not as if he doubted of returning to them for their greater edification, but further to satisfie them as to his entire submission unto God's pleasure on his journey, or at home, 2 Cor. 5.6, 8. and to excite them to shake off sloth, and to discharge their duty with all diligence, which would greatly cheer his heart.

By 1. their steadfast endeavour after a sweet, close, holy, lasting union amongst themselves. For one spirit, one soul or mind, here seem to imply one understanding enlightned by the Sanctifying Spirit, and one heart, as an inward uniting principle, which must upon no temptation be changed; compare ch. 2.1. & 3.16. & 4.2. with Rom. 12.16. & 1 Cor. 1.10. 2 Cor. 13.11. Eph. 4.2, 3. 1 Pet. 3.8. according to our Saviour's Prayer, Ioh. 17.11, 20, 21, 22, 23. which was heard, Act. 1.14. & 2.46. & 4.32. & 5.12. nor onely by their Union in heart and mind, but 2. Their mutual helpfulness in action, as spiritual Champions joining their Forces together, for the defence of their Royal Charter, the maintenance of the main principles of Christianity, against all troublers of the Church, and subverters of the Evangelical Faith, 1 Cor. 9.24, 25. Gal. 1.13. Eph. 6.14. with 2 Tim. 4.7.

3. A couragious Spirit under sufferings from their most malignant Gain-sayers, and Persecutours, who do wittingly and willingly oppose the Truth, and them professing of it, as Simon Magus and others did, Act. 8.19, 20, 21. 1 Tim. 1.20. 2 Tim. 1.15.

28 And in nothing terrified by your adversaries , which is to them an evident token of perdition , but to you of salvation , and that of God .

The original word which the Apostle useth, imports, they should not be appalled or affrighted, as Men and Horses are apt to be when furiously charg'd by their deadly enemies, but stoutly receive them, keeping their ground, Mat. 10.28. Luk. 12.32.

Considering on one hand their most pertinacious rage, is no other than an evident and convincing argument, or certain fore-runner of the adversaries utter ruine, Exod. 22.22, 24. Rom. 2.8, 9. 2 Thess. 1.5, 6, 8, 9.

But on the other hand to found Believers who behave themselves as becomes the Gospel, a manifest demonstration of their everlasting welfare and glory, Mat. 5.10. & 10.32, 39. Rom. 2.7, 10. Eph. 3.13. 2 Thess. 1.6, 7.

By the disposal of the alwise and righteous Governour, who may for a time, permit his or his peoples Adversaries to domineer, Iob. 1.21. Prov. 16.4. but being a rewarder of those that diligently seek him, Heb. 11.6. will of his grace lenifie the sharpness of the Cross; enable Believers to hold out against all the opposition of their Enemies, make them partakers of his Holiness and bring them to Glory, Heb. 12.10, 11. 2 Tim. 2.11, 12. which might abundantly comfort the Philippians as others, Gal. 6.17.

Marginal references: Rom. 8.17.

29 For unto you it is given in the behalf of Christ , not onely to believe on him , but also to suffer for his sake .

He adds a further argument to move them unto that he had exhorted, from God's freely bestowing of his mere grace what he had required of them.

Upon the account of Christ's Merit, and Mediation; not that they could have either Evangelical Faith, or Patience, by virtue of their own strength, ch. 4.13.

That they did not onely believe Christ, but believe on him, was not from any power of their own, Ioh. 6.37, 44. but of God's free gift, Eph. 2.8. as they had an instance amongst them in Lydia, Act. 16.14. unto Her and others was this victorious Grace of Faith freely given by the hearing of the Word, which was not unto many others that heard, Mat. 13.11. 2 Thess. 3.2. Tit. 1.1. and as the grace it self was given, so was the exercise of it.

Sith, upon the account of Christ, patience was given, so that to suffer here, doth not onely import a power to suffer, but actual suffering; not onely the habit of Faith, but the act of Believing, even as the Fruits of Trees at the first Creation were produced, aswell as the Trees which had a power to hear them: wherefore, if by the Grace of God, and Spirit of Faith, they were impowred actually to believe, Mark 9.24. 1 Cor. 15.10. 2 Cor. 4.13. having trust through Christ God-ward, 2 Cor. 3.4. and upon the same account they were continually enabled to suffer not simply, but in bearing testimony to Christ, Act. 5.41. 1 Pet. 3.14. & 4.16. They might be of good comfort and courage, to the daunting of their Adversaries.

Marginal references: Act. 5.41.

30 Having the same conflict which ye saw in me, and now hear to be in me .

And be heartned to partake with him in the like trials he sustained when amongst them, Act. 16.19, 22.

And which he now was enduring at Rome, v. 13. an ensample of suffering unto them, if they would but await the blessed issue of his agony.

Philippians

Philippi was a chief city of the western part of Macedonia, prote tes meridos tes Makedonias polis, Acts xvi. 12. It took its name from Philip, the famous king of Macedon, who repaired and beautified it, and it was afterwards made a Roman colony. Near this place were the Campi Philippici, remarkable for the famous battles between Julius Cæsar and Pompey the Great, and that between Augustus and Antony on one side and Cassius and Brutus on the other. But it is most remarkable among Christians for this epistle, which was written when Paul was a prisoner at Rome, A.D. 62. Paul seems to have had a very particular kindness for the church at Philippi, which he himself had been instrumental in planting; and, though he had the care of all the churches, he had, upon that account, a particular fatherly tender care of this. To those to whom God has employed us to do any good we should look upon ourselves both as encouraged and engaged to study to do more good. He looked upon them as his children, and, having begotten them by the gospel, he was desirous by the same gospel to nourish and nurse them up. I. He was called in an extraordinary manner to preach the gospel at Philippi, Acts xvi. 9. A vision appeared to Paul in the night: There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us. He saw God going before him, and was encouraged to use all means for carrying on the good work which was begun among them, and building upon the foundation which was laid. II. At Philippi he suffered hard things; he was scourged, and put into the stocks (Acts xvi. 23, 24); yet he had not the less kindness for the place for the hard usage he met with there. We must never love our friends the less for the ill treatment which our enemies give us. III. The beginnings of that church were very small; Lydia was converted there, and the jailer, and a few more: yet that did not discourage him. If good be not done at first, it may be done afterwards, and the last works may be more abundant. We must not be discouraged by small beginnings. IV. It seems, by many passages in this epistle, that this church at Philippi grew into a flourishing church, and particularly that the brethren were very kind to Paul. He had reaped of their temporal things, and he made a return in spiritual things. He acknowledges the receipt of a present they had sent him (iv. 18), and this when no other church communicated with him as concerning giving and receiving (v. 15); and he gives them a prophet's, an apostle's reward, in this epistle, which is of more value than thousands of gold and silver.

He begins with the inscription and benediction, ver. 1, 2. He gives thanks for the saints at Philippi, ver. 3-6. He speaks of his great affection and concern for their spiritual welfare (ver. 7, 8), his prayers for them (ver. 9-11), his care to prevent their offence at his sufferings (ver. 12-20), his readiness to glorify Christ by life or death (ver. 21-26), and then concludes with a double exhortation to strictness and constancy, ver. 27-30.

Apostolic Benediction. (a. d. 62.)

1 Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons: 2 Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.

We have here the inscription and benediction. Observe,

I. The persons writing the epistle—Paul and Timotheus. Though Paul was alone divinely inspired, he joins Timothy with himself, to express his own humility, and put honour upon Timothy. Those who are aged, and strong, and eminent, should pay respect to, and support the reputation of, those who are younger, and weaker, and of less note. The servants of Jesus Christ; not only in the common relation of his disciples, but in the peculiar work of the ministry, the high office of an apostle and an evangelist. Observe, The highest honour of the greatest apostle, and most eminent ministers, is to be the servants of Jesus Christ; not the masters of the churches, but the servants of Christ. Observe,

II. The persons to whom it is directed. 1. To all the saints in Christ who are at Philippi. He mentions the church before the ministers, because the ministers are for the church, for their edification and benefit, not the churches for the ministers, for their dignity, dominion, and wealth. Not for that we have dominion over your faith, but are helpers of your joy, 2 Cor. i. 24. They are not only the servants of Christ, but the servants of the church for his sake. Ourselves your servants for Jesus' sake, 2 Cor. iv. 5. Observe, The Christians here are called saints; set apart for God, or sanctified by his Spirit, either by visible profession or real holiness. And those who are not really saints on earth will never be saints in heaven. Observe, It is directed to all the saints, one as well as another, even the meanest, the poorest, and those of the least gifts. Christ makes no difference; the rich and the poor meet together in him: and the ministers must not make a difference in their care and tenderness upon these accounts. We must not have the faith of our Lord Jesus Christ with respect of persons, James ii. 1. Saints in Christ Jesus; saints are accepted only by virtue of their being in Christ Jesus, or as they are Christians. Out of Christ the best saints will appear sinners, and unable to stand before God. 2. It is directed to the ministers, or church-officers—with the bishops and deacons, the bishops or elders, in the first place, whose office it was to teach and rule, and the deacons, or overseers of the poor, who took care of the outward business of the house of God: the place, the furniture, the maintenance of the ministers, and provision for the poor. These were all the offices which were then known in the church, and which were of divine appointment. The apostle, in the direction of his epistle to a Christian church, acknowledges but two orders, which he calls bishops and deacons. And whosoever shall consider that the same characters and titles, the same qualifications, the same acts of office, and the same honour and respect, are every where ascribed throughout the New Testament to those who are called bishops and presbyters (as Dr. Hammond and other learned men allow), will find it difficult to make them a different office or distinct order of ministry in the scripture times.

III. Here is the apostolical benediction: Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ, v. 2. This is the same, almost word for word, in all the epistles, to teach us that we must not be shy of forms, though we are not to be tied down to them, especially such as are not scriptural. The only form in the Old Testament is that of a benediction (Num. vi. 23-26), On this wise you shall bless the children of Israel, saying unto them, The Lord bless thee and keep thee: the Lord make his face shine upon thee, and be gracious unto thee: the Lord lift up the light of his countenance upon thee, and give thee peace. So in the New Testament, the good which is wished is spiritual good, grace and peace—the free favour and good-will of God, and all the blessed fruits and effects of it, and that from God our Father, and from the Lord Jesus Christ, jointly from them both, though in a different way. Observe, 1. No peace without grace. Inward peace springs from a sense of divine favour. 2. No grace and peace but from God our Father, the fountain and original of all blessings, the Father of lights, from whom cometh down every good and perfect gift, James i. 17. 3. No grace and peace from God our Father, but in and through our Lord Jesus Christ. Christ, as Mediator, is the channel of conveyance of all spiritual blessings to the church, and directs the disposal of them to all his members.

The Apostle's Thankfulness and Joy. (a. d. 62.)

3 I thank my God upon every remembrance of you, 4 Always in every prayer of mine for you all making request with joy, 5 For your fellowship in the gospel from the first day until now; 6 Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ:

The apostle proceeds after the inscription and benediction to thanksgiving for the saints at Philippi. He tells them what it was he thanked God for, upon their account. Observe here,

I. Paul remembered them: he bore them much in his thoughts; and though they were out of sight, and he was at a distance from them, yet they were not out of his mind: or, Upon every mention of you—epi pase te mneia. As he often thought of them, so he often spoke of them, and delighted to hear them spoken of. The very mention of them was grateful to him: it is a pleasure to hear of the welfare of an absent friend.

II. He remembered them with joy. At Philippi he was maltreated; there he was scourged and put into the stocks, and for the present saw little of the fruit of his labour; and yet he remembers Philippi with joy. He looked upon his sufferings for Christ as his credit, his comfort, his crown, and was pleased at every mention of the place where he suffered. So far was he from being ashamed of them, or loth to hear of the scene of his sufferings, that he remembered it with joy.

III. He remembered them in prayer: Always in every prayer of mine for you all, v. 4. The best remembrance of our friends is to remember them at the throne of grace. Paul was much in prayer for his friends, for all his friends, for these particularly. It should seem, by this manner of expression, that he mentioned at the throne of grace the several churches he was interested in and concerned for particularly and by name. He had seasons of prayer for the church at Philippi. God gives us leave to be thus free with him, though, for our comfort, he knows whom we mean when we do not name them.

IV. He thanked God upon every joyful remembrance of them. Observe, Thanksgiving must have a part in every prayer; and whatsoever is the matter of our rejoicing ought to be the matter of our thanksgiving. What we have the comfort of, God must have the glory of. He thanked God, as well as made requests with joy. As holy joy is the heart and soul of thankful praise, so thankful praise is the lip and language of holy joy.

V. As in our prayers, so in our thanksgiving, we must eye God as our God: I thank my God. It encourages us in prayer, and enlarges the heart in praise, to see every mercy coming from the hand of God as our God.—I thank my God upon every remembrance of you. We must thank our God for others' graces and comforts, and gifts and usefulness, as we receive the benefit of them, and God receives glory by them. But what is the matter of this thanksgiving? 1. He gives thanks to God for the comfort he had in them: for your fellowship in the gospel, from the first day until now, v. 5. Observe, Gospel fellowship is a good fellowship; and the meanest Christians have fellowship in the gospel with the greatest apostles, for the gospel salvation is a common salvation ( Jude 3), and they obtain like precious faith with them, 2 Pet. i. 1. Those who sincerely receive and embrace the gospel have fellowship in it from the very first day: a new-born Christian, if he is true-born, is interested in all the promises and privileges of the gospel from the first day of his becoming such.—Until now. Observe, It is a great comfort to ministers when those who begin well hold on and persevere. Some, by their fellowship in the gospel, understand their liberality towards propagating the gospel, and translate koinonia, not communion, but communication. But, comparing it with Paul's thanksgiving on the account of other churches, it rather seems to be taken more generally for the fellowship which they had, in faith, and hope, and holy love, with all good Christians—a fellowship in gospel promises, ordinances, privileges, and hopes; and this from the first day until now. 2. For the confidence he had concerning them (v. 6): Being confident of this very thing, &c. Observe, The confidence of Christians is the great comfort of Christians, and we may fetch matter of praise from our hopes as well as from our joys; we must give thanks not only for what we have the present possession and evidence of, but for what we have the future prospect of. Paul speaks with much confidence concerning the good estate of others, hoping well concerning them in the judgment of charity, and being confident in the judgment of faith that if they were sincere they would be happy: That he who has begun a good work in you will perform it unto the day of Jesus Christ. A good work among you—en hymin, so it may be read: understand it, in the general, of the planting of the church among them. He who hath planted Christianity in the world will preserve it as long as the world stands. Christ will have a church till the mystery of God shall be finished and the mystical body completed. The church is built upon a rock, and the gates of hell shall not prevail against it. But it is rather to be applied to particular persons, and then it speaks of the certain accomplishment of the work of grace wherever it is begun. Observe here, (1.) The work of grace is a good work, a blessed work; for it makes us good, and is an earnest of good to us. It makes us like God, and fits us for the enjoyment of God. That may well be called a good work which does us the greatest good. (2.) Wherever this good work is begun it is of God's beginning: He has begun a good work in you. We could not begin it ourselves, for we are by nature dead in trespasses and sins: and what can dead men do towards raising themselves to life; or how can they begin to act till they are enlivened in the same respect in which they are said to be dead? It is God who quickens those who are thus dead, Eph. ii. 1; Col. ii. 13. (3.) The work of grace is but begun in this life; it is not finished here; as long as we are in this imperfect state there is something more to be done. (4.) If the same God who begins the good work did not undertake the carrying on and finishing of it, it would lie for ever unfinished. He must perform it who began it. (5.) We may be confident, or well persuaded, that God not only will not forsake, but that he will finish and crown the work of his own hands. For, as for God, his work is perfect. (6.) The work of grace will never be perfected till the day of Jesus Christ, the day of his appearance. When he shall come to judge the world, and finish his mediation, then this work will be complete, and the top-stone will be brought forth with shouting. We have the same expression, v. 10.

The Apostle's Affection and Hope. (a. d. 62.)

7 Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers of my grace. 8 For God is my record, how greatly I long after you all in the bowels of Jesus Christ.

The apostle expresses the ardent affection he had for them, and his concern for their spiritual welfare: I have you in my heart, v. 7. He loved them as his own soul, and they lay near his heart. He thought much of them, and was in care about them. Observe, 1. Why he had them in his heart: Inasmuch as both in my bonds, and in the defence and confirmation of the gospel, you all are partakers of my grace; that is, they had received benefit by him and by his ministry; they were partakers of that grace of God which by him, and through his hands, was communicated to them. This makes people dear to their ministers—their receiving benefit by their ministry. Or, "You are partakers of my grace, you have joined with me in doing and suffering." They were partakers of his affliction by sympathy and concern, and readiness to assist him. Thus he calls being partakers of his grace; for those who suffer with the saints are and shall be comforted with them; and those shall share in the reward, who bear their part of the burden. He loved them because they adhered to him in his bonds, and in the defence and confirmation of the gospel: they were as ready to appear in their places, and according to their capacity, for the defence of the gospel, as the apostle was in his; and therefore he had them in his heart. Fellow sufferers should be dear one to another; those who have ventured and suffered in the same good cause of God and religion should for that reason love one another dearly: or, because you have me at heart—dia to echein me en te kardia hymas. They manifested their respect for him by adhering firmly to the doctrine he preached, and readily suffering for it along with him. The truest mark of respect towards our ministers is receiving and abiding by the doctrine they preach. 2. The evidence of it: It is meet for me to think this of you all, because I have you in my heart. By this it appeared that he had them in his heart, because he had a good opinion of them and good hopes concerning them. Observe, It is very proper to think the best of other people, and as well as we can of them—to suppose as well of them as the matter will admit in all cases. 3. An appeal to God concerning the truth of this (v. 8): For God is my record how greatly I long after you all in the bowels of Jesus Christ. Having them in his heart, he longed after them; either he longed to see them, longed to hear from them, or he longed for their spiritual welfare and their increase and improvement in knowledge and grace. He had joy in them (v. 4), because of the good he saw and heard of among them; yet still he longed after them, to hear of more of it among them; and he longed after them all, not only those among them who were witty and wealthy, but even the meanest and poorest; and he longed greatly after them, or with strong affection and great good-will; and this in the bowels of Jesus Christ, with that tender concern which Christ himself has and has shown to precious souls. Paul was herein a follower of Christ, and all good ministers should aim to be so. O the bowels of compassion which are in Jesus Christ to poor souls! It was in compassion to them that he undertook their salvation, and put himself to so vast an expense to compass it. Now, in conformity to the example of Christ, Paul had a compassion for them, and longed after them all in the bowels of Jesus Christ. Shall not we pity and love those souls whom Christ had such a love and pity for? For this he appeals to God: God is my record. It was an inward disposition of mind that he expressed towards them, to the sincerity of which God only was witness, and therefore to him he appeals. "Whether you know it or not, or are sensible of it, God, who knows the heart, knows it."

The Apostle's Affection and Hope. (a. d. 62.)

9 And this I pray, that your love may abound yet more and more in knowledge and in all judgment; 10 That ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ; 11 Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.

These verses contain the prayers he put up for them. Paul often let his friends know what it was he begged of God for them, that they might know what to beg for themselves and be directed in their own prayers, and that they might be encouraged to hope they should receive from God the quickening, strengthening, everlasting, comforting grace, which so powerful an intercessor as Paul asked of God for them. It is an encouragement to us to know that we are prayed for by our friends, who, we have reason to think, have an interest at the throne of grace. It was intended likewise for their direction in their walk, and that they might labour to answer his prayers for them; for by this it would appear that God had answered them. Paul, in praying thus for them, expected good concerning them. It is an inducement to us to do our duty, that we may not disappoint the expectations of praying friends and ministers. He prayed, 1. That they might be a loving people, and that good affections might abound among them; That your love might abound yet more and more. He means it of their love to God, and one another, and all men. Love is the fulfilling both of the law and of the gospel. Observe, Those who abound much in any grace have still need to abound more and more, because there is still something wanting in it and we are imperfect in our best attainments. 2. That they might be a knowing and judicious people: that love might abound in knowledge and in all judgment. It is not a blind love that will recommend us to God, but a love grounded upon knowledge and judgment. We must love God because of his infinite excellence and loveliness, and love our brethren because of what we see of the image of God upon them. Strong passions, without knowledge and a settled judgment, will not make us complete in the will of God, and sometimes do more hurt than good. The Jews had a zeal of God, but not according to knowledge, and were transported by it to violence and rage, Rom. x. 2; John xvi. 2. 3. That they might be a discerning people. This would be the effect of their knowledge and judgment: That you may approve the things which are excellent (v. 10); or, as it is in the margin, Try the things which differ; eis to dokimazein humas ta diapheronta, that we may approve the things which are excellent upon the trial of them, and discern their difference from other things. Observe, The truths and laws of Christ are excellent things; and it is necessary that we every one approve them, and esteem them such. We only need to try them, to approve of them; and they will easily recommend themselves to any searching and discerning mind. 4. That they might be an honest upright-hearted people: That you may be sincere. Sincerity is our gospel perfection, that in which we should have our conversation in the world, and which is the glory of all our graces. When the eye is single, when we are inward with God in what we do, are really what we appear to be, and mean honestly, then we are sincere. 5. That they might be an inoffensive people: that you may be without offence until the day of Christ; not apt to take offence; and very careful not to give offence to God or their brethren, to live in all good conscience before God (Acts xxiii. 1), and to exercise ourselves to have always a conscience void of offence towards God and towards men, Acts xxiv. 16. And we must continue to the end blameless, that we may be presented so at the day of Christ. He will present the church without spot or wrinkle (Eph. v. 27), and present believers faultless before the presence of his glory with exceeding joy, Jude 24. 6. That they might be a fruitful useful people (v. 11): Being filled with the fruits of righteousness, &c. From God is our fruit found, and therefore from him it must be asked. The fruits of righteousness are the evidences and effects of our sanctification, the duties of holiness springing from a renewed heart, the root of the matter in us. Being filled with them. Observe, Those who do much good should still endeavour to do more. The fruits of righteousness, brought forth for the glory of God and edification of his church, should really fill us, and wholly take us up. Fear not being emptied by bringing forth the fruits of righteousness, for you will be filled with them. These fruits are by Jesus Christ, by his strength and grace, for without him we can do nothing. He is the root of the good olive, from which it derives its fatness. We are strong in the grace which is in Christ Jesus (2 Tim. ii. 1) and strengthened with might by his Spirit (Eph. iii. 16), and they are unto the glory and praise of God. We must not aim at our own glory in our fruitfulness, but at the praise and glory of God, that God may be glorified in all things (1 Peter iv. 11), and whatsoever we do we must do all to the glory of God, 1 Cor. x. 31. It is much for the honour of God, when Christians not only are good, but do good, and abound in good works.

The Apostle's Success and Joy. (a. d. 62.)

12 But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel; 13 So that my bonds in Christ are manifest in all the palace, and in all other places; 14 And many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear. 15 Some indeed preach Christ even of envy and strife; and some also of good will: 16 The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds: 17 But the other of love, knowing that I am set for the defence of the gospel. 18 What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice. 19 For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ, 20 According to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by life, or by death.

We see here the care the apostle takes to prevent their being offended at his sufferings. He was now a prisoner at Rome; this might be a stumbling-block to those who had received the gospel by his ministry. They might be tempted to think, If this doctrine were indeed of God, God would not suffer one who was so active and instrumental in preaching and propagating it to be thrown by as a despised broken vessel. They might be shy of owning this doctrine, lest they should be involved in the same trouble themselves. Now to take off the offence of the cross, he expounds this dark and hard chapter of his sufferings, and makes it very easy and intelligible, and reconcilable to the wisdom and goodness of God who employed him.

I. He suffered by the sworn enemies of the gospel, who laid him in prison, and aimed at taking away his life; but they should not be stumbled at this, for good was brought out of it, and it tended to the furtherance of the gospel (v. 12): The things which happened unto me have fallen out rather unto the furtherance of the gospel. A strange chemistry of Providence this, to extract so great a good as the enlargement of the gospel out of so great an evil as the confinement of the apostle. "I suffer trouble as an evil-doer, even unto bonds; but the word of God is not bound, 2 Tim. ii. 9. They cannot imprison the word of God; that has its free course, though I am confined." But how was this?

1. It alarmed those who were without (v. 13): "My bonds in Christ, or for Christ, are manifest in all the palace and in all other places. The emperor, the courtiers, the magistrates, are convinced that I do not suffer as an evil-doer, but as an honest man, with a good conscience. They know that I suffer for Christ, and not for any wickedness." Observe, (1.) Paul's sufferings made him known at court, where perhaps he would never have otherwise been known; and this might lead some of them to enquire after the gospel for which he suffered, which they might otherwise have never heard of. (2.) When his bonds were manifest in the palace, they were manifest in all other places. The sentiments of the court have a great influence on the sentiments of all people—Regis ad exemplum totus componitur orbis.

2. It emboldened those who were within. As his enemies were startled at his sufferings, so his friends were encouraged by them. Upright men shall be astonished at this, and the innocent shall stir up himself against the hypocrite. The righteous also shall hold on his way, and he who has clean hands shall be stronger and stronger, Job xvii. 8, 9. So it was here: Many of the brethren in the Lord waxing confident by my bonds, v. 14. The expectation of trouble for their religion, in general, perhaps disheartened and discouraged them; but, when they saw Paul imprisoned for Christ, they were so far from being deterred from preaching Christ and praising his name, that it made them the more bold; for they could gladly suffer in Paul's company. If they should be hurried from the pulpit to the prison, they could be reconciled to it, because they would be there in such good company. Besides, the comfort which Paul had in his sufferings, his extraordinary consolations received from Christ in a suffering state, greatly encouraged them. They saw that those who served Christ served a good Master, who could both bear them up and bear them out, in their sufferings for him. Waxing confident by my bonds. Pepoithotas. They were more fully satisfied and persuaded by what they saw. Observe the power of divine grace; that which was intended by the enemy to discourage the preachers of the gospel was overruled for their encouragement. And are much more bold to speak the word without fear; they see the worst of it, and therefore are not afraid to venture. Their confidence gave them courage, and their courage preserved them from the power of fear.

II. He suffered from false friends as well as from enemies (v. 15, 16): Some preach Christ even of envy and strife. The one preach Christ of contention, not sincerely. Now this would be a stumbling-block and discouragement to some, that there were those who envied Paul's reputation in the churches, and the interest he had among the Christians, and endeavoured to supplant and undermine him. They were secretly pleased when he was laid up in prison, that they might have the better opportunity to steal away the people's affections; and they laid themselves out the more in preaching, that they might gain to themselves the reputation they envied him: Supposing to add affliction to my bonds. They thought hereby to grieve his spirit, and make him afraid of losing his interest, uneasy under his confinement, and impatient for release. It is sad that there should be men who profess the gospel, especially who preach it, who are governed by such principles as these, who should preach Christ in spite to Paul, and to increase the affliction of his bonds. Let us not think it strange if in these later and more degenerate ages of the church there should be any such. However, there were others who were animated by Paul's sufferings to preach Christ the more vigorously: Some also of good will, and love: from sincere affection to the gospel, that the work might not stand while the workman was laid up.—Knowing that I am set for the defence of the gospel. They knew that he was appointed to support and propagate the gospel in the world, against all the violence and opposition of its enemies, and were afraid lest the gospel should suffer by his confinement. This made them the more bold to preach the word and supply his lack of service to the church.

III. It is very affecting to see how easy he was in the midst of all: Notwithstanding every way, whether in pretence or in truth, Christ is preached; and I therein do rejoice, yea, and I will rejoice, v. 18. Note, The preaching of Christ is the joy of all who wish well to his kingdom among men. Since it may tend to the good of many, we ought to rejoice in it, though it be done in pretence, and not in reality. It is God's prerogative to judge of the principles men act upon; this is out of our line. Paul was so far from envying those who had liberty to preach the gospel while he was under confinement that he rejoiced in the preaching of it even by those who do it in pretence, and not in truth. How much more then should we rejoice in the preaching of the gospel by those who do it in truth, yea, though it should be with much weakness and some mistake! Two things made the apostle rejoice in the preaching of the gospel:—

1. Because it tended to the salvation of the souls of men: I know that this shall turn to my salvation, v. 19. Observe, God can bring good out of evil; and what does not turn to the salvation of the ministers may yet, by the grace of God, be made to turn to the salvation of the people. What reward can those expect who preach Christ out of strife, and envy, and contention, and to add affliction to a faithful minister's bonds? who preach in pretence, and not in truth? And yet even this may turn to the salvation of others; and Paul's rejoicing in it turned to his salvation too. This is one of the things which accompany salvation—to be able to rejoice that Christ is preached, though it be to the diminution of us and our reputation. This noble spirit appeared in John the Baptist, at the first public preaching of Christ: "This my joy therefore is fulfilled. He must increase, but I must decrease, John iii. 29, 30. Let him shine, though I be obscured; and his glory be exalted, though upon my ruins." Others understand this expression of the malice of his enemies being defeated, and contributing towards his deliverance from his confinement. Through your prayers, and the supply of the Spirit of Christ. Note, Whatever turns to our salvation is by the supply or the aids and assistance of the Spirit of Christ; and prayer is the appointed means of fetching in that supply. The prayers of the people may bring a supply of the Spirit to their ministers, to support them in suffering, as well as in preaching the gospel.

2. Because it would turn to the glory of Christ, v. 20, where he takes occasion to mention his own entire devotedness to the service and honour of Christ: According to my earnest expectation and hope, that in nothing I shall be ashamed, &c. Here observe, (1.) The great desire of every true Christian is that Christ may be magnified and glorified, that his name may be great, and his kingdom come. (2.) Those who truly desire that Christ may be magnified desire that he may be magnified in their body. They present their bodies a living sacrifice (Rom. xii. 1), and yield their members as instruments of righteousness unto God, Rom. vi. 13. They are willing to serve his designs, and be instrumental to his glory, with every member of their body, as well as faculty of their soul. (3.) It is much for the glory of Christ that we should serve him boldly and not be ashamed of him, with freedom and liberty of mind, and without discouragement: That in nothing I shall be ashamed, but that with all boldness Christ may be magnified. The boldness of Christians is the honour of Christ. (4.) Those who make Christ's glory their desire and design may make it their expectation and hope. If it be truly aimed at, it shall certainly be attained. If in sincerity we pray, Father, glorify thy name, we may be sure of the same answer to that prayer which Christ had: I have glorified it, and I will glorify it again, John xii. 28. (5.) Those who desire that Christ may be magnified in their bodies have a holy indifference whether it be by life or by death. They refer it to him which way he will make them serviceable to his glory, whether by their labours or sufferings, by their diligence or patience, by their living to his honour in working for him or dying to his honour in suffering for him.

The Apostle's Generous Exultation. (a. d. 62.)

21 For to me to live is Christ, and to die is gain. 22 But if I live in the flesh, this is the fruit of my labour: yet what I shall choose I wot not. 23 For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better: 24 Nevertheless to abide in the flesh is more needful for you. 25 And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith; 26 That your rejoicing may be more abundant in Jesus Christ for me by my coming to you again.

We have here an account of the life and death of blessed Paul: his life was Christ, and his death was gain. Observe, 1. It is the undoubted character of every good Christian that to him to live is Christ. The glory of Christ ought to be the end of our life, the grace of Christ the principle of our life, and the word of Christ the rule of it. The Christian life is derived from Christ, and directed to him. He is the principle, rule, and end of it. 2. All those to whom to live is Christ to them to die will be gain: it is great gain, a present gain, everlasting gain. Death is a great loss to a carnal worldly man; for he loses all his comforts and all his hopes: but to a good Christian it is gain, for it is the end of all his weakness and misery and the perfection of his comforts and accomplishment of his hopes; it delivers him from all the evils of life, and brings him to the possession of the chief good. Or, To me to die is gain; that is, "to the gospel as well as to myself, which will receive a further confirmation by the seal of my blood, as it had before by the labours of my life." So Christ would be magnified by his death, v. 20. Some read the whole expression thus: To me, living and dying, Christ is gain; that is, "I desire no more, neither while I live nor when I die, but to win Christ and be found in him." It might be thought, if death were gain to him, he would be weary of life, and impatient for death. No, says he,

I. If I live in the flesh, this is the fruit of my labour (v. 22), that is, Christ is. He reckoned his labour well bestowed, if he could be instrumental to advance the honour and interest of the kingdom of Christ in the world. It is the fruit of my labour—karpos ergou—operæ pretium. It is worth while for a good Christian and a good minister to live in the world as long as he can glorify God and do good to his church. Yet what I shall choose I wot not; for I am in a strait betwixt two. It was a blessed strait which Paul was in, not between two evil things, but between two good things. David was in a strait by three judgments—sword, famine, and pestilence: Paul was in a strait between two blessings—living to Christ, and being with him. Here we have him reasoning with himself upon the matter.

1. His inclination was for death. See the power of faith and of divine grace; it can reconcile the mind to death, and make us willing to die, though death is the destruction of our present nature and the greatest natural evil. We have naturally an aversion to death, but he had an inclination to it (v. 23); Having a desire to depart, and to be with Christ, Observe, (1.) It is being with Christ which makes a departure desirable to a good man. It is not simply dying, or putting off the body, it is not of itself and for its own sake a desirable thing; but it may be necessarily connected with something else which may make it truly so. If I cannot be with Christ without departing, I shall reckon it desirable on that account to depart. (2.) As soon as ever the soul departs, it is immediately with Christ. This day shalt thou be with me in paradise, Luke xxiii. 43. Absent from the body and present with the Lord (2 Cor. v. 8), without any interval between. Which is far better, pollo gar mallon kreisson—very much exceeding, or vastly preferable. Those who know the value of Christ and heaven will readily acknowledge it far better to be in heaven than to be in this world, to be with Christ than to be with any creature; for in this world we are compassed about with sin, born to trouble, born again to it; but, if we come to be with Christ, farewell sin and temptation, farewell sorrow and death, for ever.

2. His judgment was rather to live awhile longer in this world, for the service of the church (v. 24): Nevertheless to abide in the flesh is more needful for you. It is needful for the church to have ministers; and faithful ministers can ill be spared when the harvest is plenteous and the labourers are few. Observe, Those who have most reason to desire to depart should be willing to continue in the world as long as God has any work for them to do. Paul's strait was not between living in this world and living in heaven; between these two there is no comparison: but his strait was between serving Christ in this world and enjoying him in another. Still it was Christ that his heart was upon: though, to advance the interest of Christ and his church, he chose rather to tarry here, where he met with oppositions and difficulties, and to deny himself for awhile the satisfaction of his reward.

II. And, having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith, v. 25. Observe here, 1. What a great confidence Paul had in the divine Providence, that it would order all for the best to him. "Having this confidence that it will be needful for you that I should abide in the flesh, I know that I shall abide." 2. Whatsoever is best for the church, we may be sure God will do. If we know what is needful for building up the body of Christ, we may certainly know what will be; for he will take care of its interests, and do what is best, all things considered, in every condition it is in. 3. Observe what ministers are continued for: For our furtherance and joy of faith, our further advancement in holiness and comfort. 4. What promotes our faith and joy of faith is very much for our furtherance in the way to heaven. The more faith the more joy, and the more faith and joy the more we are furthered in our Christian course. 5. There is need of a settled ministry, not only for the conviction and conversion of sinners, but for the edification of saints, and their furtherance in spiritual attainments.

III. That your rejoicing may be more abundant in Jesus Christ for me, by my coming to you again, v. 26. They rejoiced in the hope of seeing him, and enjoying his further labours among them. Observe, 1. The continuance of ministers with the church ought to be the rejoicing of all who wish well to the church, and to its interests. 2. All our joys should terminate in Christ. Our joy in good ministers should be our joy in Christ Jesus for them; for they are but the friends of the bridegroom, and are to be received in his name, and for his sake.

The Apostle's Exhortations. (a. d. 62.)

27 Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel; 28 And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God. 29 For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake; 30 Having the same conflict which ye saw in me, and now hear to be in me.

The apostle concludes the chapter with two exhortations:—

I. He exhorts them to strictness of conversation (v. 27): Only let your conversation be as becometh the gospel of Christ. Observe, Those who profess the gospel of Christ should have their conversation as becomes the gospel, or in a suitableness and agreeableness to it. Let it be as becomes those who believe gospel truths, submit to gospel laws, and depend upon gospel promises; and with an answerable faith, holiness, and comfort. Let it be in all respects as those who belong to the kingdom of God among men, and are members and subjects of it. It is an ornament to our profession when our conversation is of a piece with it.—That whether I come and see you, or else be absent, I may hear of your affairs. He had spoken in v. 26 of his coming to them again, and had spoken it with some assurance, though he was now a prisoner; but he would not have them build upon that. Our religion must not be bound up in the hands of our ministers: "Whether I come or no, let me hear well of you, and do you stand fast." Whether ministers come or no, Christ is always at hand. He is nigh to us, never far from us; and hastens his second coming. The coming of the Lord draws nigh, James v. 8. Let me hear of you that you stand fast in one spirit, with one mind striving together for the faith of the gospel. Three things he desired to hear of them; and they are all such as become the gospel:—1. It becomes those who profess the gospel to strive for it, to use a holy violence in taking the kingdom of heaven. The faith of the gospel is the doctrine of faith, or the religion of the gospel. There is that in the faith of the gospel which is worth striving for. If religion is worth any thing, it is worth every thing. There is much opposition, and there is need of striving. A man may sleep and go to hell; but he who will go to heaven must look about him and be diligent. 2. The unity and unanimity of Christians become the gospel: Strive together, not strive one with another; all of you must strive against the common adversary. One spirit and one mind become the gospel; for there is one Lord, one faith, one baptism. There may be a oneness of heart and affection among Christians, where there is diversity of judgment and apprehensions about many things. 3. Stedfastness becomes the gospel: Stand fast in one spirit, with one mind. Be stedfast and immovable by any opposition. It is a shame to religion when the professors of it are off and on, unfixed in their minds, and unstable as water; for they will never excel. Those who would strive for the faith of the gospel must stand firm to it.

II. He exhorts them to courage and constancy in suffering: And in nothing terrified by your adversaries, v. 28. The professors of the gospel have all along met with adversaries, especially at the first planting of Christianity. Our great care must be to keep close to our profession, and be constant to it: whatever oppositions we meet with, we must not be frightened at them, considering that the condition of the persecuted is much better and more desirable than the condition of the persecutors; for persecuting is an evident token of perdition. Those who oppose the gospel of Christ, and injure the professors of it, are marked out for ruin. But being persecuted is a token of salvation. Not that it is a certain mark; many hypocrites have suffered for their religion; but it is a good sign that we are in good earnest in religion, and designed for salvation, when we are enabled in a right manner to suffer for the cause of Christ.—For to you it is given on the behalf of Christ not only to believe, but also to suffer for his name, v. 29. Here are two precious gifts given, and both on the behalf of Christ:—1. To believe in him. Faith is God's gift on the behalf of Christ, who purchased for us not only the blessedness which is the object of faith, but the grace of faith itself: the ability or disposition to believe is from God. 2. To suffer for the sake of Christ is a valuable gift too: it is a great honour and a great advantage; for we may be very serviceable to the glory of God, which is the end of our creation, and encourage and confirm the faith of others. And there is a great reward attending it too: Blessed are you when men shall persecute you, for great is your reward in heaven, Matt. v. 11, 12. And, if we suffer with him, we shall also reign with him, 2 Tim. ii. 12. If we suffer reproach and loss for Christ, we are to reckon it a great gift, and prize it accordingly, always provided we behave under our sufferings with the genuine temper of martyrs and confessors (v. 30): "Having the same conflict which you saw in me, and now hear to be in me; that is, suffering in the same manner as you saw and now hear of me that I suffer." It is not simply the suffering, but the cause, and not only the cause, but the spirit, which makes the martyr. A man may suffer in a bad cause, and then he suffers justly; or in a good cause, but with a wrong mind, and then his sufferings lose their value.

CHAP. I. Verſe 1. With the Biſhops and Deacons]

THe word Prieſt is never uſed at all for a Miniſter of the Goſpel by the Apoſtles, no nor by the moſt ancient Fathers,De [illegible: 1 span] as Bellarmine himſelf confeſſeth. And yet how [illegible: 1 letter]ager were our late factours for Rome to have prieſted us all, but that God better provided for us.

Verſe 2. Grace be to you] See the Note on 1 Cor. 1.2. and on Eph[illegible: 1 letter]ſ. 1.2.

Verſe 3. Ʋpon every rem[illegible: 1 letter]mbrance] And no wonder: for there w[illegible: 2 letters]e thoſe famous M[illegible: 1 letter]cedonians, that firſt gave themſelves to the Lord, and then to their faithfull Miniſters by the will of God, 2 Cor. 8.5. See the Note there, and compare Iſa. 50.10.

Verſe 4. Making requeſt with joy] Thoſe that grieve their faithfull Miniſters, and quench the ſpirit in them, do it to their own ſingular diſadvantage.

Verſe 5. For your fellowſhip] A good man cannot tell how to go to heaven alone. No ſooner had the Philippians received the Goſpel, but they were in fellowſhip to a day. The communion of Saints was with them a point of practice, as well as an article of belief. The apoſtles Creed was anciently briefer then now. The mention of the Fathers being maker of heaven and earth, The Sons death and deſcending into hell, and the communion of Saints being wholly omitted: haply as implied ſufficiently in other Articles. But ſurely if the Creed were called Symbalum, as a ſign or badge to difference Chriſtians from Infidels and wicked people, there was little reaſon to leave out the Communion of Saints, this being a main diſtinctive character: there being no ſuch fellowſhip as among the Saints, Cant. 6.9.

Verſe 6. Will perform it] Or perfect it. God doth-not uſe to doe his work by the halves, but goes thorow-ſtitch with it, 1 Theſ. 5.24. Pſal. 138.8. Only we muſt pray as Luther was wont to do, Confirm, O Lord, in us what thou hast wrought, and perfect the work that thou haſt begun in us to thy glory. So be it. And as Queen Elizabeth praid, Look upon the wounds of thy hands, and despiſe not the work of thy hands. Thou haſt written me down in thy book of preſervation with thine own hand: ô read thine own hand-writing, and ſave me, &c.Act. and Mon. fol 777.

Verſe 7. Partakers of my grace] That is, ye communicate with me in my ſufferings, which he here calleth his grace, and tels them, verſ. 29. To you it is given, as an honourary to ſuffer for Chriſts ſake. Crud[illegible: 1 letter]litas veſtra gloria noſtra, Tertull. ſaid thoſe Primitive Martyrs. I had rather be a Martyr then a Monarch, ſaid Ignatius. It is to my loſſe, if you bate me any thing in my ſufferings, ſaid Gordius to his tormentours. Gaudebat Crispin cum ten[illegible: 1 letter]hatur, cum audiebatur, cum damnabatur, cum ducebatur, In Pſal. 157. ſaith Anguſtine. Crispina Rejoyced when ſhe was apprehended, convented, condemned, executed.

Verſe 8. I long after you all] Here the Apoſtle practiſed his own precept of fatherly affection, Rom. 12.10. Pray for me, [non-Latin text not transcribed]. Act. and Mon. fol 1482. mine own heart-root in the Lord, Quem in intimis viſceribus habeo ad convivendum & commoriendum, ſaid Bradford in a letter to his fellow Martyr Laurence Saunders.

Verſe 9. And in all judgement] Or, Senſe, The ſoul alſo hath her ſenſes as well as the body. And theſe muſt be exerciſed to diſcern good and evil, Heb. 5.14. thoſe two learned ſenſes eſpecially (as Ariſtotle calleth them) the eye and the ear, Iob 34 3. Ier. 2.31.

Verſe 10. Approve the things] Or try the things that differ, that ye be not ch[illegible: 1 letter]ated, and ſo undone, as many a man is by purchaſing a counterfeit commodity at an unreaſonable rate. A Briſtow▪ ſtone looks like a diamond, and many things gliſter beſides gold.

Verſe 11. Being filled with the fruits] The excellency of a Chriſtian is to follow God fully, as Caleb, Numb. 14.24. To have a heart full of goodneſſe, as thoſe Rom. 15.14. A life full of good works, as Tabitha, Act. 9.33. See the Note on Galat. 5.22.

Verſe 12. Rather unto the furtherance] So were Luthers troubles: Quò magis illi furunt, ſaith he, eò amplius pr[illegible: 1 letter]cedo. The more they rage, the more the Goſpel ſpreadeth. It was a pleaſant ſight (ſaith one) to have beheld Chriſt and Antichriſt ſtriving for maſteries. For whatſoever the Pope, and the Emperour attempted againſt the Goſpel, Scultet. Annal. Chriſt turned it all to the furtherance of the Goſpel. The Popes bull, the Emperours thunderbolt amazed not men, but animated them to imbrace the truth, weakned them not, but wakened them rather.

Verſe 13. In all the pallace] So in the diet held at Auſborough in Germany, anno 1530, Caeſar reading the Proteſtants Confeſſion, and ſending it abroad to other Chriſtian Princes, as deſiring their advice about it, diſperſed and ſpread it more in all parts then all the Lutheran Preachers could have done. For which cauſe Luther laughs a good at the fooliſh wiſdome of the Papiſts in a certain Epiſtle of his to the Electour of Saxony. Scalte[illegible: 1 letter], Annal 274. When Bonner allowed William Hunter, Martyr, no more then an half-peny a day in priſon, he confeſſed that he lacked nothing, but had meat and cloathing enough,Act. and Mon. fol. 13[illegible: 1 letter]8. yea even out of the Court both money, meat, cloathes, wood and coals, and all things neceſſary. What friends Iohn Wicliffe found, both in the Court of England, and in the Court o[illegible: 1 letter] Bohemia is famouſly known: And yet the Proverb is, Exeat aulà qui velit eſſe pius—

Verſe 14. Are much more hold] This is the fruit of the Saints ſufferings, Eccleſiatotum mundum ſanguine & oratione convertit, ſaith Luther. As the Lilly is increaſed by it's own juice that flows from it: ſo is the Church by it's ſufferings. This cauſed Iulian to ſpare ſome Chriſtians, whom he could have wiſhed out of the world. I thank our Lord God (ſaid B. Ridley in a letter of his to Bradford) that ſince I heard of our dear brother Rogers departing, and ſtout confeſſing of Chriſt and his truth even unto death, my heart, bleſſed be God, rejoyced of it,Act. and Mon. fol. 565. neither ever ſince that time have I felt any lumpiſh heavineſſe, as I grant I have felt ſometimes before. So Bradford in a letter to Cranmer, Latimer and Ridley, priſoners at Oxford, Our dear brother Rogers hath broken the ice valiantly. As this day I thinke hearty Hooper, [illegible: 1 letter]uſty Tailour, Ibid. 1. 8[illegible: 1 letter]. and ſincere Saunders end their courſe and receive their crown. The next am I which hourly look for the Porter to open me the gates after them to enter into the deſired reſt. God forgive me mine unthankfulneſſe for this exceeding great mercy, &c.

Verſe 15. Some indeed preach Chriſt] Such ſelf-ſeekers there are now a-daies not a few. Two things make a good Chriſtian, good actions and good aims. Though a good aim doth not make a bad action good, as we ſee in Ʋzzab. yet a bad aim makes a good action bad, as in theſe preachers. They preached Chriſt; ſo did the devil, who yet was ſilenced by Chriſt, Mark 1.24, 25.

Verſe 16. Preach Christ of contention] Striving to bear away the bell from me, as the better preachers. And with ſuch ambitioniſts the Church of Chriſt hath ever been peſtered. This made Luther pray, A doctore glorioſo & à Paſtore contentioſo, liberet Eccleſiam ſuam Dominus. From vain-glorious and contentious preachers, The good Lord deliver his Church.

Suppoſing to adde affliction to my bonds] An immane cruelty, ſuch as Iob and David of[illegible: 1 letter] complain of, Iob 6.14. Pſal. 69.26.Camdens Eliz. 531. Queen Elizabeth hated no leſſe then did Mithridates, ſuch as maliciouſly perſecuted vertue forſaken of fortune, ſaith Camden.

Verſe 17. Knowing that I am ſet] Or, Laid by the heels, [non-Latin text not transcribed]. they of love help out at a dead lif[illegible: 1 letter], and do my office abroad: as Marulla a maid of Lemnos ſeeing her father ſlain in the gate,Turk. Hiſt. 418 took up his weapons, and not only revenged his death, but helped to keep out the Turks, who hoped to have ſurprized the City on the ſudden.

Verſe 18. Chriſt is preached, &c.] Prorſus Satan est Lutherus, ſed Chriſtus vivit, & regnat, Amen, ſaith Luther in an Epiſtle of his to Spalatinus. Luther is called a devil: but be it ſo, [illegible: 1 letter]o long as Chriſt is magnified, I am well apaid. All private reſpects ſhould be drowned in the glory of God. But he is a baſe [illegible: 1 letter]p[illegible: 2 letters] ted man that is totus in ſe, like the ſna[illegible: 1 letter] ſtill within doors, and a[illegible: 1 letter] home.

Verſe 19. This ſhall turn to my ſalvation] God maketh all to co-operate and turneth all about to the beſt: as the skilfull Apothecary maketh of a poiſonfull viper a wholſome tr[illegible: 1 letter]acle. See the Note on Rom. 8.28. and on Gen. 50.20.

Verſe 20. According to my earneſt] St Paul ſtood as it were on tip-[illegible: 1 letter]o[illegible: 1 letter]s to ſee which wayes he might beſt glorifie God by life or death.

Verſe 21. [non-Latin text not transcribed] And to die is gain] B. cauſe death to a good man is the day-break of eternall brightneſſe, janua vitae, porta coeli, as Bernard hath it, a valley of Achor, a door of hope to give entrance into Paradiſe, to bring them malorum omnium ademprionem, bonorum omnium adeptionem.

Verſe 22. What I ſhall chuſe, I wot not] As a loving wife ſent for by her husband far from home, and yet loth to leave her children, is in a muſe and doube what to does Su was the Apoſtle.

Verſe 23. [non-Latin text not transcribed] &c. For I am in a ſ[illegible: 1 letter]rai[illegible: 1 letter] ] Plato in the eighth of his laws hath a like ſpeech, The communion of the ſoul with the body is not better then the [illegible: 3 letters]olution, as I would [illegible: 2 letters]y if I were to ſpeak in carneſt. But whether Plato believed himſelf ſo ſaying, I have reaſon to make queſtion, w[illegible: 1 letter]en I conſider that his maſter Socrates, when he came to die, doubted whether it were better with the dead or with the living, as both Plato and Cicero teſtifie.

Having a deſire to d[illegible: 1 letter]part]. [non-Latin text not transcribed] To looſe from the ſhore of life, and launch out into the t[illegible: 1 letter]ain of immortality, "Or it may be rendered, " to return home, or to change rooms.

And to be with Christ] This was all his ſong ever ſince he had been in the third heaven. So Mr Bolton lying on his death-bed ſaid, I am by the wonderfull mercies of God as full of comfort as my heart can hold; and feel nothing in my ſoul but Chriſt, with whom I heartily diſire to be. In his life by M. Bagſh[illegible: 3 letters].

Which is farre better] Farte farre the better. [non-Latin text not transcribed] A tranſcendent expreſſion, ſuch as is that, 2 Cor. 4.17. See the Note there.

Verſe 24. Is more needfull for you] Mr Bolton dying, and deſiring to be diſſolved, being told that it was indeed better for him to be with Chriſt, but the Church of God could not miſſe him, not the benefit of his Miniſtery, he thus replied with David, 2 Sam. 15.25, 26. If I ſhall finde favour in the eyes of the Lord, he will bring me again, and ſhew me both it and his habitation. But if otherwiſe, loe here I am; let him doe what ſeemeth good in his eyes.

Verſe 25. And joy of faith] That is, for your full aſſurance; which is that higheſt degree or faith, whereby a believer having gotten victory over his doubtings, triumpheth with a large meaſure of joy.

Verſe 26. That your rejoycing] Gr. Your glorying, or exulting in this, that God hath given [illegible: 1 letter]e in, as an anſwer to your praiers. It is ſurely a ſweet thing to hear from heaven. David often boaſts of it, Pſ. 6. & 66.

Verſe 27. Only let your converſation] q. d. If you would that God ſhould hear you, and deliver me, be ready prepared for the receipt of ſuch a mercy. The fountain of divine grace will not be laden at with foul hands, Pſ. 66.17. The lepers lips ſhould be covered according to the law.

Let your converſation] Your civil converſation, [non-Latin text not transcribed] your common commerce, and interdealings with men alſo. Hippocrates took an oath of his followers to keep their profeſſion unſtained, and their lives unblameable.

Striving together for the faith] As the Barons of Polonia profeſſed to do, by their ſtarting up at the reading of the Goſpel, Anno 965. and drawing out their ſwords half way, in teſtimony that they would ſtick and ſtand to the defence of that truth to the very death.Io. Funccius. Help the truth in neceſſity, ſtrive with it, and for it.

Verſe 28. And in nothing terrified] A Metaphor from horſes, [non-Latin text not transcribed] when they tremble and are ſore afrighted. he that feareth God, need fear none elſe, Pſal. 3. But with the horſe in Iob, Job 39.22. he mocketh at fear, and is not afrighted: neither turneth he back from the ſword.

Verſe 29 For unto you it is given] As an high honour, not only to believe (though that's a great matter: For he that believeth hath ſet to his ſeal that God is true, hath given God a teſtimoniall, ſuch as is that Deut. 32.4. but alſo (as a further favour) to ſuffer for his ſake: This is the loweſt ſubjection that can be to God, but the higheſt honour both to him and us. This made Latimer after the ſentence pronounced on him,Act. and Mon. cry out, I thank God most heartily of this honour. Saunders ſaid, I am the unmeetest man for this high office, that ever was appointed to is. Such an honour it is, ſaid Careleſſe Martyr, as the greateſt Angel in heaven is not permitted to have. God forgive me mine unthankefulneſſe, &c.Ibi[illegible: 1 letter] [illegible: 1 letter]3 61. Ibid 1744.

Verſe 30. Which ye ſaw in me] Act. 16.19, 23, 24, &c. See the Notes there.

Paul and Timotheus. Paul frequently unites some person with him in his epistles. 1Cor 1:1. It is clear, from this, that Timothy was with Paul at Rome. Why he was there is unknown. It is evident that he was not there as a prisoner with Paul; and the probability is, that he was one of the friends who had gone to Rome with a view to show his sympathy with him ill his sufferings. 2Ti 4:9. There was special propriety in the fact that Timothy was joined with the apostle in writing the epistle, for he was with him when the church was founded, and doubtless felt a deep interest in its welfare, Acts 16. Timothy had remained in Macedonia after Paul went to Athens, and it is not improbable that he had visited them afterwards.

The servants of Jesus Christ. Rom 1:1.

To all the saints in Christ Jesus. The common appellation given to the church, denoting that it was holy. Rom 1:7.

With the Bishops. συνεπισκοποις. Acts 20:28. The word here used occurs in the New Testament only in the following places: Acts 20:28, translated overseers, and Php 1:1, 1Timm 3:2; Tit 1:7, 1Pet 2:25, in each of which places it is rendered bishop. The word properly means, an inspector, overseer, or guardian, and was given to the ministers of the gospel because they exercised this care over the churches, or were appointed to oversee their interests. It is a term, therefore, which might be given to any of the officers of the churches, and was originally equivalent to the term presbyter. It is evidently used in this sense here. It cannot be used to denote a diocesan bishop; or a bishop having the care of the churches in a large district of country, and of a superior rank to other ministers of the gospel; for the word is here used in the plural number, and it is in the highest degree improbable that there were dioceses in Philippi. It is clear, moreover, that they were the only officers of the church here, except "deacons;" and the persons referred to, therefore, must have been those who were invested simply with the pastoral office. thus Jerome, one of the early fathers, says respecting the word bishop:--"A presbyter is the same as a bishop. And until there arose divisions in religion, churches were governed by a common council of presbyters. But afterwards, it was everywhere decreed, that one person, elected from the presbyters, should be placed over the others." "Philippi," says he, "is a single city of Macedonia; and certainly there could not have been several like those who are now called bishops, at one time in the same city. But as, at that time, they called the same bishops whom they called presbyters also, the apostle spoke indifferently of bishops as of presbyters." Annotations on the Epistle to Titus, as quoted by Dr. Woods on Episcopacy, p. 68.

And Deacons. On the appointment of deacons, and their duty, Acts 6:1. The word deacons does not occur before this place in the common version of the New Testament, though the Greek word here rendered deacon frequently occurs. It is rendered minister and ministers, in Mt 20:26, Mk 10:43, Rom 13:4, 15:8 1Cor 3:5, 2Cor 3:6, 6:4, 11:15,23, Gall 2:17, Eph 3:7, 6:21, Col 1:7,23,25; Col 4:7, 1Timm 4:6; servant and servants, Mt 22:13; Mt 23:11, Mk 9:35, Jn 2:5,9, 12:26, Rom 16:1; and deacon or deacons, Php 1:1, 1Timm 3:8,12. The word properly means servants, and is then applied to the ministers of the gospel as being the servants of Christ, and of the churches. Hence it came especially to denote those who had charge of the alms of the church, and who were the overseers of the sick and the poor. In this sense the word is probably used in the passage before us, as the officers here referred to were distinct in some way from the bishops. The apostle here mentions but two orders of ministers in the church at Philippi; and this account is of great importance in its bearing on the question about the way in which Christian churches were at first organized, and about the officers which existed in them. In regard to this we may remark,

(1.) that but two orders of ministers are mentioned. This is undeniable, whatever rank they may have held.

(1.) There is no intimation whatever that a minister like a prelatical bishop had ever been appointed there, and that the incumbent of the office was absent, or that the office was now vacant. If the bishop was absent, as Bloomfield and others suppose, it is remarkable that no allusion is made to him, and that Paul should have left the impression that there were, in fact, but two "orders" there. If there were a prelate there, why did not Paul refer to him with affectionate salutation? Why does he refer to the two other "orders of clergy," without the slightest allusion to the man who was set over them as "superior in ministerial rank and power?" Was Paul jealous of this prelate? But if they had a prelate, and the see was then vacant, why is there no reference to this fact? Why no condolence at their loss? Why no prayer that God would send them a man to enter into the vacant diocese? It is a mere assumption to suppose, as the friends of prelacy often do, that they had a prelatical bishop, but that he was then absent. But even granting this, it is an inquiry which has never been answered, why Paul did not make some reference to this fact, and ask their prayers for the absent prelate.

(3.) The church was organized by the apostle Paul himself, and there can be no doubt that it was organized on the "truly primitive and apostolic plan."

(4.) The church at Philippi was in the centre of a large territory, was the capital of Macedonia, and was not likely to be placed fix subjection to the diocesan of another region.

(5.) It was surrounded by other churches, as we have express mention of the church at Thessalonica, and the preaching of the gospel at Berea, Acts 17.

(6.) There is more than one bishop mentioned as connected with the church at Philippi. But these could not have been bishops of the Episcopal or prelatical order. If Episcopalians choose to say that they were prelates, then it follows

(a.) that there was a plurality of such persons in the same diocese, the same city, and the same church--which is contrary to the fundamental idea of Episcopacy, It follows also,

(b.) that there was entirely wanting in the church at Philippi what the Episcopalians call the "second order" of clergy; that a church was organized by the apostles defective in one of the essential grades, with a body of prelates without presbyters--that is, an order of men of "superior" rank, designated to exercise jurisdiction over "priests" who had no existence. If there were such presbyters or "priests" there, why did not Paul name them? If their office was one contemplated in the church, and was then vacant, how did this happen? and if this were so, why is there no allusion to so remarkable a fact?

(7.) It follows, therefore, that in this church there were but two orders of officers; and, further, that it is right and proper to apply the term bishop to the ordinary ministers of the churches. As no mention is made of a prelate; as there are but two orders of men mentioned to whom the care of the church was entrusted, it follows that there was one church at least organized by the apostles without any prelate.

(8.) The same thing may be observed in regard to the distinction between" teaching" elders and "ruling" elders. No such distinction is referred to here; and however useful such an office as that of ruling elder may be, and certain as it is that such an office existed in some of the primitive churches, yet here is one church where no such officer is found; and this fact proves that such an officer is not essential to the Christian church.

(a) "with the bishops" Acts 16:12

Grace be unto you, etc. Rom 1:7.

(b) "be unto you" Eph 1:14, 1Thes 1:2

I thank my God upon every remembrance of you. Marg., mention. The Greek word means recollection, remembrance. But this recollection may have been suggested either by his own reflections on what he had seen, or by what he had heard of them by others, or by the favours which they conferred on him reminding him of them. The meaning is, that as often as he thought on them, from whatever cause, he had occasion of thankfulness. He says that he thanked his God, intimating that the conduct of the Philippians was a proof of the favour of God to him; that is, he regarded their piety as one of the tokens of the favour of God to his own soul--for in producing that piety he had been mainly instrumental.

(1) "remembrance" "mention"

Always. There is much emphasis in the expressions which are here used. Paul labours to show them that he never forgot them; that he always remembered them in his prayers.

In every prayer of mine. This was a proof of particular and special affection, that while there were so many objects demanding his prayers, and so many other churches which he had founded, he never forgot them. The person or object that we remember in every prayer must be very dear to the heart.

For you all. Not for the church in general, but for the individual member. "He industriously repeats the word all, that he might show that he loved them all equally well, and that he might the more successfully excite them to the manifestation of the same love and benevolence." Wetstein.

Making request with joy. With joy at your consistent walk and benevolent lives--mingling thanksgiving with my prayers in view of your holy walk.

(b) "prayer of mine" Eph 1:14, 1Thes 1:2 (*) "request" "supplication"

For your fellowship in the Gospel. "For your liberality towards me, a preacher of the gospel." Wetstein. There has been, however, no little difference of opinion about the meaning of this phrase. Many--as Doddridge, Koppe, and others--suppose it refers to the fact that they participated in the blessings of the gospel from the first day that he preached it until the time when he wrote this epistle. Others suppose that it refers to their constancy in the Christian faith. Others--as Pierce, Michaelis, Wetstein, Bloomfield, and Storr--suppose it refers to their liberality in contributing to the support of the gospel; to their participating with others, or sharing what they had in common with others, for the maintenance of the gospel. That this is the true sense seems apparent,

(1.) because it accords with the scope of the epistle, and what the apostle elsewhere says of their benefactions, he speaks particularly of their liberality, and indeed this was one of the principal occasions of his writing the epistle, Php 4:10-12,15-18.

(2.) It accords with a frequent meaning of the word rendered fellowship--κοινωνια. It denotes that which is in common; that of which we participate with others, communion, fellowship, Acts 2:42, 1Cor 1:9, 10:16, Phm 1:6; then it means communication, distribution, contribution, Rom 15:26, 2Cor 9:13. That it cannot mean "accession to the gospel," as has been supposed, (see Rob. Lex.,) is apparent from what he adds-- "from the first day until now." The fellowship must have been something constant, and continually manifest; and the general meaning is, that in relation to the gospel to its support, and privileges, and spirit--they all shared in common. They felt a common interest in everything that pertained to it, and they showed this in every suitable way, and especially in ministering to the wants of those who were ap- pointed to preach it.

From the first day. The time when it was first preached to them. They had been constant. This is honourable testimony. It is much to say of a church, or of an individual Christian, that they have been constant and uniform in the requirements of the gospel. Alas, of how few can this be said! On these verses Php 1:3-5 we may remark,

(1.) that one of the highest joys which a minister of the gospel can have, is that furnished by the holy walk of the people to whom he has ministered. Comp. 3Jn 1:4. It is joy like that of a farmer, when he sees his fields whiten for a rich harvest; like that of a teacher, in the good conduct and rapid progress of his scholars; like that of a parent, in the virtue, success, and piety of his sons. Yet it is superior to all that. The interests are higher and more important; the results are more far-reaching and pure; and the joy is more disinterested. Probably there is nowhere else on earth any happiness so pure, elevated, consoling, and rich, as that of a pastor in the piety, peace, benevolence, and growing zeal of his people.

(2.) It is right to commend Christians when they do well. Paul never hesitated to do this, and never supposed that it would do injury. Flattery would injure--but Paul never flattered. Commendation or praise, in order to do good, and not to injure, should be

(a.) the simple statement of the truth;

(b.) it should be without exaggeration;

(c.) it should be connected with an equal readiness to rebuke when wrong to admonish when in error, and to counsel when one goes astray. Constant fault-finding, scolding, or fretfulness, does no good in a family, a school, or a church. The tendency is to dishearten, irritate, and discourage. To commend a child when he does well, may be as important, and as much a duty, as to rebuke him when he does ill. God is as careful to commend his people when they do well, as he is to rebuke them when they do wrong--and that parent, teacher, or pastor, has much mistaken the path of wisdom, who supposes it to be his duty always to find fault. In this world there is nothing that goes so far in promoting happiness as a willingness to be pleased rather than displeased; to be satisfied rather than dissatisfied with the conduct of others.

(3.) Our absent friends should be remembered in our prayers. On our knees before God is the best place to remember them. We know not their condition. If they are sick, we cannot minister to their wants; if in danger, we cannot run to their relief; if tempted, we cannot counsel them. But God, who is with them, can do all this; and it is an inestimable privilege thus to be permitted to commend them to his holy care and keeping. Besides, it is a duty to do it. It is one way--and the best way--to repay their kindness. A child may always be repaying the kindness of absent parents by supplicating the Divine blessing on them each morning; and a brother may strengthen and continue his love for a sister, and in part repay her tender love, by seeking, when far away, the Divine favour to be bestowed on her.

(+) "fellowship" "participation"

Being confident. This is strong language. It means to be fully and firmly persuaded or convinced. Part. Mid. voice from πειθω--to persuade. Comp. Lk 16:31: "Neither will they be persuaded, though one rose from the dead;" that is, they would not be convinced. Acts 17:4, Heb 11:13, Acts 28:24. It means here that Paul was entirely convinced of the truth of what he said. It is the language of a man who had no doubt on the subject.

That he which hath begun a good work in you. The "good work" here referred to, can be no other than religion, or true piety. This is called the work of God; the work of the Lord; or the work of Christ, Jn 6:29. Comp. 1Cor 15:58, 16:10, Php 2:30. Paul affirms here that that work was begun by God. It was not by their own agency or will. Jn 1:13. It was on the fact that it was begun by God, that he based his firm conviction that it would be permanent. Had it been the agency of man, he would have had no such conviction, for nothing that man does today can lay the foundation of a certain conviction that he will do the same thing to-morrow. If the perseverance of the Christian depended wholly on himself, therefore, there could be no sure evidence that he would ever reach heaven.

Will perform it. Marg., "or, finish." The Greek word--επιτελεσει --means that he would carry it forward to completion; he would perfect it. It is an intensive form of the word, meaning that it would be carried through to the end. It occurs in the following places: Lk 13:32, "I do cures;" Rom 15:28, "when I have performed this;" 2Cor 7:1, "perfecting holiness ;" 2Cor 8:6, "so he would also finish in you;" Php 1:11, "perform the doing of it;" Gal 3:3, "are ye now made perfect by the flesh;" Heb 8:6, "when he was about to make the tabernacle;" Heb 9:6, "accomplishing this service;" and 1Pet 5:9, "are accomplished in your brethren." The word occurs nowhere else; and here means that God would carry on the work which he had begun to completion. He would not leave it unfinished. It would not be commenced, and then abandoned. This would or could be "performed" or "finished" only

(1.) by keeping them from falling from grace, and

(2.) by their ultimate entire perfection.

Until the day of Jesus Christ. The day when Christ shall so manifest himself as to be the great attractive object, or the day when he shall appear to glorify himself, so that it may be said emphatically to be his day. That day is often called "his day," or "the day of the Lord," because it will be the day of his triumph and glory. It refers here to the day when the Lord Jesus will appear to receive his people to himself--the day of judgment. We may remark on this verse, that Paul believed in the perseverance of saints. It would be impossible to express a stronger conviction of the truth of that doctrine than he has done here. Language could not be clearer, and nothing can be more unequivocal than the declaration of his opinion that where God has begun a good work in the soul, it will not be finally lost. The ground of this belief he has not stated in full, but has merely hinted at it. It is based on the fact that God had begun the good work. That ground of belief is something like the following.

(1.) It is in God alone. It is not in man in any sense. No reliance is to be placed on man in keeping himself. He is too weak; too changeable; too ready to be led astray; too much disposed to yield to temptation.

(2.) The reliance, therefore, is on God; and the evidence that the renewed man will be kept is this:

(a.) God began the work of grace in the soul.

(b.) He had a design in it. It was deliberate, and intentional; it was not by chance, or hap-hazard; it was because he had some object that was worthy of his interposition.

(c.) There is no reason why he should begin such a work, and then abandon it. It cannot be because he has no power to complete it, or because there are more enemies to be overcome than he had supposed; or because there are difficulties which he did not foresee; or because it is not desirable that the work should be completed. Why, then, should he abandon it?

(d.) God abandons nothing that he undertakes. There are no unfinished worlds or systems; no half-made and forsaken works of his hands. There is no evidence in his works of creation of change of plan, or of having forsaken what he began from disgust, or disappointment, or want of power to complete them. Why should there be in the salvation of the soul?

(e.) He has promised to keep the renewed soul to eternal life. See Jn 10:27,28,29, Heb 6:17-20. Comp. Rom 8:29,30.

(c) "of this very thing" Heb 10:35 (d) "which hath begun" Ps 138:8 (2) "perform" "finish" (e) "work" Heb 10:35 (f) "day of Jesus Christ" 2Pet 3:10

Even as it is meet for me to think this of you all. "There is a reason why I should cherish this hope of you, and this confident expectation that you will be saved. That reason is found in the evidence which you have given that you are sincere Christians. Having evidence of that, it is proper that I should believe that you will finally reach heaven."

Because I have you in my heart. Marg., Ye have me in your. The Greek will bear either, though the former translation is the most obvious. The meaning is, that he was warmly attached to them, and had experienced many proofs of their kindness; and that there was, therefore, a propriety in his wishing for their salvation. Their conduct towards him, moreover, in his trials, had convinced him that they were actuated by Christian principle; and it was proper that he should believe that they would be kept to eternal life.

Both in my bonds. While I have been a prisoner--referring to the care which they had taken to minister to his wants, Php 4:10,14,18.

And in the defence. Gr., apology. Probably he refers to the time when he made his defence before Nero, and vindicated himself from the charges which had been brought against him. 2Ti 4:16. Perhaps he means, here, that on that occasion he was abandoned by those who should have stood by him, but that the Philippians showed him all the attention which they could. It is not impossible that they may have sent some of their number to sympathize with him in his trials, and to assure him of the unabated confidence of the church.

And confirmation of the gospel. In my efforts to defend the gospel, and to make it known. Php 1:17. The allusion is probably to the fact that, in all his efforts to defend the gospel, he had been sure of their sympathy and co-operation. Perhaps he refers to some assistance which he had derived from them in this cause, which is now to us unknown.

Ye all are partakers of my grace. Marg., "Or, with me of grace." The meaning is, that as they had participated with him in the defence of the gospel; as in all his troubles and persecutions they had made common cause with him, so it followed that they would partake of the same tokens of the Divine favour, he expected that the Divine blessing would follow his efforts in the cause of the gospel, and he says that they would share in his blessing. They had shown all the sympathy which they could in his trials; they had nobly stood by him when others forsook him; and he anticipated, as a matter of course, that they would all share in the benefits which would flow to him in his efforts in the cause of the Redeemer.

(*) "meet" "right" (1) "I have you in my heart" "ye have me in your" (+) "heart" "I affectionately regard you" (a) "defense and confirmation" Php 1:17 (2) "partakers of my grace" "with me of grace"

For God is my record. My witness; I can solemnly appeal to him.

How greatly I long after you all. To see you; and how much I desire your welfare.

In the bowels of Jesus Christ. The word "bowels," in the Scriptures, denotes the upper viscera--the region of the heart and lungs. Isa 16:11. That region was regarded as the seat of affection, sympathy, and compassion, as the heart is with us. The allusion here is to the sympathy, tenderness, and love of the Redeemer; and probably the meaning is, that Paul regarded them with something of the affection which the Lord Jesus had for them. This was the tenderest and strongest expression which he could find to denote the ardour of his attachment.

(+) "bowels of Jesus Christ" "With the tender affection of"

And this I pray. We pray for those whom we love, and whose welfare we seek. We desire theft happiness; and there is no way more appropriate of expressing that desire than of going to God, and seeking it at his hand. Paul proceeds to enumerate the blessings which he sought for them; and it is worthy of observation that he did not ask riches, or worldly prosperity, but that his supplications were confined to spiritual blessings, and he sought these as the most desirable of all favours.

That your love may abound, etc. Love to God; love to one another; love to absent Christians; love to the world. This is an appropriate subject of prayer. We cannot wish and pray for a better thing for our Christian friends, than that they may abound in love. Nothing will promote their welfare like this; and we had better pray for this, than that they may obtain abundant riches, and share the honours and pleasures of the world.

In knowledge. The idea is, that he wished them to have intelligent affection. It should not be mere blind affection, but that intelligent love which is based on an enlarged view of Divine things--on a just apprehension of the claims of God.

And in all judgment. Marg., sense. Heb 5:14. The word here means, the power of discerning; and the meaning is, that he wished that their love should be exercised with proper discrimination. It should be in proportion to the relative value of objects; and the meaning of the whole is, that he wished their religion to be intelligent and discriminating; to be based on knowledge, and a proper sense of the relative value of objects, as well as to be the tender affection of the heart.

(b) "yet more" 1Thes 3:12, 2Pet 3:18

That ye may approve things. Marg., "Or, try." The word used here denotes the kind of trial to which metals are exposed in order to test their nature; and the sense here is, that the apostle wished them so to try the things that were of real value, as to discern that which was true and genuine.

That are excellent. Marg., "or, differ." The margin here more correctly expresses the sense of the Greek word. The idea is, that he wished them to be able to distinguish between things that differed from each other; to have an intelligent apprehension of what was right and wrong--of what was good and evil. He would not have them love and approve all things indiscriminately. They should be esteemed according to their real value. It is remarkable here how anxious the apostle was, not only that they should be Christians, but that they should be intelligent Christians, and should understand the real worth and value of objects.

That ye may be sincere. Eph 6:24. The word here used--ειλικρινης nowhere else in the New Testament, except in 2Pet 3:1, where it is rendered pure. The noun ειλικρινεια, however, occurs in 1Cor 5:8, 2Cor 1:12, 2:17; in all which places it is rendered sincerity. The word properly means, that which is judged of in sunshine, ειληκρινω; and then that which is clear and manifest. It is that over which there are no clouds; which is not doubtful and dark; which is pure and bright. The word sincere means literally without wax (sine cera;) that is, honey which is pure and transparent. Applied to Christian character, it means that which is not deceitful, ambiguous, hypocritical; that which is not mingled with error, worldliness, and sin; that which does not proceed from selfish and interested motives, and where there is nothing disguised. There is no more desirable appellation that can be given to a man than to say that he is sincere--a sincere friend, benefactor, Christian; and there is nothing more lovely in the character of a Christian than sincerity. It implies,

(1.) that he is truly converted--that he has not assumed Christianity as a mask;

(2.) that his motives axe disinterested and pure;

(3.) that his conduct is free from double-dealing, trick, and cunning;

(4.) that his words express the real sentiments of his heart;

(5.) that he is true to his word, and faithful to his promises;

(6.) that he is always what he professes to be. A sincere Christian would bear to have the light let in upon him always; to have the emotions of his heart seen; to be scanned everywhere, and at all times, by men, by angels, and by God.

And without offence. Inoffensive to others. Not injuring them in property, feelings, or reputation. This is a negative virtue, and is often despised by the world. But it is much to say of a man that he injures no one; that neither by example, nor opinions, nor conversation, he leads them astray; that he never does injustice to their motives, and never impedes their influence; that he never wounds their feelings, or gives occasion for hard thoughts; and that he so lives that all may see that his is a blameless life.

Till the day of Christ. Php 1:6

(a) "ye may" Rom 2:18 (1) "approve" "try" (2) "are excellent" "differ" (b) "sincere" Eph 5:27

Being filled with the fruit if righteousness. That which will righteousness in the heart produces. The fruits, or results, will be seen in the life; and those fruits are honesty, truth, kindness, meekness, goodness. The wish of the apostle is, that they might show abundantly by their lives that they were truly righteous. He does not refer to liberality merely, but to everything which true piety in the heart is fitted to produce in the life.

 Which are by Jesus Christ.

(1.) Which his religion is fitted to produce.

(2.) Which result from endeavouring to follow his example.

(3.) Which are produced by his agency on the heart.

Unto the glory and praise of God. His honour is never more promoted than by the eminent holiness of his friends. Jn 15:8. If we wish, therefore, to honour God, it should not be merely with the lips, or by acts of prayer and praise; it should be by a life devoted to him. It is easy to render the service of the lips; it is far more difficult to render that service which consists in a life of patient and consistent piety; and in proportion to the difficulty of it, is its value in his sight.

(c) "and praise of God" Jn 15:8

But I would ye should understand. Paul here turns to himself, and goes into a somewhat extended account of his own feelings in his trials, and of the effects of his imprisonment at Rome. He wished them to understand what his circumstances were, and what had been the effect of his imprisonment, probably for such reasons as these:

(1.) They were tenderly attached to him, and would feel an interest in all that pertained to him.

(2.) It was possible that they might hear unfounded rumours about the manner of his treatment, and he wished that they should understand the exact truth.

(3.) He had real intelligence to communicate to them that would be joyful to them, about the effect of his imprisonment, and his treatment there; and he wished them to rejoice with him.

That the things which happened unto me. The accusations against him, and his imprisonment at Rome. He had been falsely accused, and had been constrained to appeal to Caesar, and had been taken to Rome as a prisoner, Acts chapters 15 thru 18. This arrest and imprisonment would seem to have been against his success as a preacher; but he now says that the contrary had been the fact.

Have fallen out. Have resulted in. Literally, "have come." Tindal. "My business is happened."

The furtherance. The increase, the promotion of the gospel. Instead of being a hinderance, they have been rather an advantage.

So that my bonds in Christ. Marg., for. The meaning is, his bonds in the cause of Christ. He was imprisoned because he preached Christ, Eph 6:20, and was really suffering because of his attachment to the Redeemer. It was not for crime, but for being a Christian--for had he not been a Christian, he would have escaped all this. The manner of Paul's imprisonment was, that he was suffered to occupy a house by himself, though chained to a soldier who was his guard, Acts 28:16. He was not in a dungeon indeed, but he was not at liberty, and this was a severe mode of confinement. Who would wish to be chained night and day to a living witness of all that he did; to a spy on all his movements? Who would wish to have such a man always with him, to hear all he said, and to see all that he did? Who could well bear the feeling that he could never be alone--and never be at liberty to do anything without the permission of one too who probably had little disposition to be indulgent?

Are manifest. That is, it has become known that I am imprisoned only for the sake of Christ. Grotius. The true reason why I am thus accused and imprisoned begins to be understood, and this has awakened sympathy for me as an injured man. They see that it is not for crime, but that it is on account of my religious opinions; and the conviction of my innocence has spread abroad, and has produced a favourable impression in regard to Christianity itself. It must have been a matter of much importance for Paul to have this knowledge of the real cause why he was imprisoned go abroad. Such a knowledge would do much to prepare others to listen to what he had to say--for there is no man to whom we listen more readily than to one who is suffering wrongfully.

In all the palace. Marg., "or Caesar's court. Gr., ενολωτω πραιτωριω, in all the praetorium. This word properly denotes the general's tent in a camp; then the house or palace of a governor of a province; then any large hall, house, or palace. It occurs in the New Testament only in the following places: Mt 27:27, where it is rendered common hall; Mk 15:16, rendered pretorium; Jn 18:28,33, 19:9, Acts 23:35, rendered judgment hall; and in Php 1:13. It is employed to denote

(1.) the palace of Herod at Jerusalem, built with great magnificence at the northern part of the upper city, westward of the temple, and overlooking the temple;

(2.) the palace of Herod at Caesarea, which was probably occupied by the Roman procurator; and

(3) in the place before us, to denote either the palace of the emperor at Rome, or the pretorian camp, the head quarters of the pretorian guards or cohorts. These cohorts were a body of select troops instituted by Augustus to guard his person, and have charge of the city. See Rob. Lex. Bloomfield, Rosenmuller, and some others, understand this of the pretorian camp, and suppose that Paul meant to say that the cause of his imprisonment had become known to all the band of the pretorians. Grotius says that the usual word to denote the residence of the emperor at Rome was palatium---palace, but that those who resided in the provinces were accustomed to the word pretorium, and would use it when speaking of the palace of the emperor. Chrysostom says that the palace of the emperor was called pretorium, by a Latin word derived from the Greek. See Erasmus in loc. Calvin supposes that the palace of Nero is intended. The question about the meaning of the word is important, as it bears on the inquiry to what extent the gospel was made known at Rome in the time of Paul, and perhaps as to the question why he was released from his imprisonment. If the knowledge of his innocence had reached the palace, it was a ground of hope that he might be acquitted; and if that palace is here intended, it is an interesting fact as showing that in some way the gospel had been introduced into the family of the emperor himself. That the palace or residence of the emperor is intended here, may be considered at least probable from the following considerations:

(1.) It is the name which would be likely. to be used by the Jews who came up from Judea and other provinces, to denote the chief place of judgment, or the principal residence of the highest magistrate. So it was used in Jerusalem, in Cesarea, and in the provinces generally, to denote the residence of the general in the camp, or the procurator in the cities--the highest representative of the Roman power.

(2.) If the remark of Chrysostom, above referred to, be well founded, that this was a common name given to the palace in Rome, then this goes far to determine the question.

(3.) In Php 4:22, Paul, in the salutation of the saints at Rome to those of Philippi, mentions particularly those of "Caesar's household." From this it would seem that some of the family of the emperor had been made acquainted with the Christian religion, and had been converted. In what way the knowledge of the true cause of Paul's imprisonment had been circulated in the "palace," is not now known. There was, however, close intimacy between the military officers and the government, and it was probably by means of some of the soldiers or officers who had the special charge of Paul, that this had been communicated. To Paul, in his bonds, it must have been a subject of great rejoicing, that the government became thus apprized of the true character of the opposition which had been excited against him; and it must have done much to reconcile him to the sorrows and privations of imprisonment, that he was thus the means of introducing religion to the very palace of the emperor.

And in all other places. Marg., to all others. The Greek will bear either construction. But if, as has been supposed, the reference in the word pretorium is to the palace, then this should be rendered "all other places." It then means, that the knowledge of his innocence, and the consequences of that knowledge in its happy influence in spreading religion, were not confined to the palace, but were extended to other places. The subject was generally understood, so that it might be said that correct views of the matter pervaded the city, and the fact of his imprisonment was accomplishing extensively the most happy effects on the public mind.

(3) "bonds in Christ" "for" (4) "all the palace" "Caesar's court" Php 4:22 (5) "in all other places" "to all others"

And many of the brethren. Many Christians. It is evident from this, that there were already "many" in Rome who professed Christianity.

In the Lord. In the Lord Jesus; that is, united to him and to each other by a professed attachment to him. This is a common phrase to designate Christians.

Waxing confident by my bonds. Becoming increasingly bold and zealous in consequence of my being confined. This might have been either

(1.) that from the very fact that so distinguished a champion of the truth had been imprisoned, they were excited to do all they could in the cause of the gospel. Or

(2.) they were aroused by the fact that the cause of his imprisonment had become generally understood, and that there was a strong current of popular favour setting towards Christianity in consequence of it. Or

(3.) they had had intercourse with Paul in his own "hired house," and had been incited and encouraged by him to put forth great efforts in the cause. Or

(4.) it would seem that some had been emboldened to promulgate their views, and set themselves up as preachers, who would have been restrained if Paul had been at liberty. They were disposed to form parties, and to secure followers, and rejoiced in an opportunity to increase their own popularity, and were not unwilling thus to diminish the popularity and lessen the influence of so great a man as Paul. Had he been at liberty, they would have had no prospect of success. See Php 1:16. To this may be added a suggestion by Theodoret. "Many of the brethren have increased boldness--θαρσος --on account of my bonds. For seeing me bear such hard things with pleasure, they announce that the gospel (which sustains me) is divine." The same sentiment occurs in Oecumen and Theophyl. See Bloomfield. In Paul himself they had an illustration of the power of religion, and being convinced of its truth, they went and proclaimed it abroad.

To speak the word without fear. That is, they see that I remain safely, (comp. Ac 28:30,) and that there is no danger of persecution, and, stimulated by my sufferings and patience, they go and make the gospel known.

(*) "confident" "growing confident"

Some indeed preach Christ even of envy and strife. What was the ground of this "envy and strife" the apostle does not mention. It would seem, however, that even in Rome there was a party which was jealous of the influence of Paul, and which supposed that this was a good opportunity to diminish his influence, and to strengthen their own cause. He was not now at large so as to be able to meet and confute them. They had access to the mass of the people. It was easy, under plausible pretences, to insinuate hints about the ambitious aims, or improper influence of Paul, or to take strong ground against him and in favour of their own views, and they availed themselves of this opportunity. It would seem most probable, though this is not mentioned, that these persons were Judaizing teachers, professing Christianity, and who supposed that Paul's views were derogatory to the honour of Moses and the law.

And some also of good will. From pure motives, having no party aims to accomplish, and not intending in any way to give me trouble.

The one preach Christ of contention. So as to form parties, and to produce strifes among his professed followers.

Not sincerely. Not purely--αγνως--not with pure motives or intentions. Their real aim is not to preach Christ, but to produce difficulty and to stir up strife. They are ambitious men, and they have no real regard for the welfare of the church and the honour of religion.

Supposing to add affliction to my bonds. To make my trial the greater. How they did this is unknown. Perhaps they were those who were strongly imbued with Jewish notions, and who felt that his course tended to diminish respect for the law of Moses, and who now took this opportunity to promote their views, knowing that this would be particularly painful to him when he was not at, liberty to meet them openly, and to defend his own opinions. It is possible also that they may have urged that Paul himself had met with a signal reproof for the course which he had taken, and, as a consequence, was now thrown into chains. Bloomfield suggests that it was the opinion of many of the ancient expositors that they endeavoured to do this by so preaching as to excite the fury of the multitude or the rulers against Paul, and to produce increased severity in his punishment. But the way in which they did this is unknown, and conjecture is altogether useless.

But the other of love. From pure motives, and from sincere affection to me.

Knowing that I am set for the defence of the gospel. They believe that I am an ambassador from God. They regard me as unjustly imprisoned, and while I am disabled, they are willing to aid me in the great cause to which my life is devoted. To alleviate his sorrows, and to carry forward the great cause to defend which he was particularly appointed, they engaged in the work which he could not now do, and went forth to vindicate the gospel, and to make its claims better known. Coverdale renders this, "for they know that I lie here for the defence of the gospel." So Piscator, Michaelis, and Endius render it, supposing that the meaning is, that he lay in prison for the defence of the gospel, or as a consequence of his efforts to defend it. But this is not in accordance with the usual meaning of the Greek word, κειμαι. It means to lie, and in the perf. pass. to be laid, set, placed. If the apostle had referred to his being in prison, he would have added that fact to the statement made. The sense is, that he was appointed to be a defender of the gospel, and that they being well convinced of this, went forth to promulgate and defend the truth. That fact was one of Paul's chief consolations while he was thus in confinement.

(+) "set" "placed"

What then? What follows from this? What effect does it have on my mind? Does the fact that some preach from a spirit of envy and contention give me pain?

Notwithstanding every way. No matter in what way it is done. We are not to suppose, however, that Paul was indifferent as to the way in which the gospel was preached, or the spirit with which it was done; but the meaning is, that it was a matter of rejoicing that it was done at all, whatever the motives might be.

Whether in pretence or in truth. Whether as a mere pretext to cover up some other design, or from pure motives. Their pretence was that they preached the gospel because they believed it true and loved it; their real object was to build up a party, and to diminish the influence and authority of Paul.

Christ is preached. They made known the name of the Saviour, and announced that the Messiah had come. They could not go forth under any pretence as preachers, without making known some truth about the Redeemer. So now, it is hardly possible that any persons should attempt to preach, without stating some truth that would not otherwise be known. The name of a Saviour will be announced, and that will be something. Some views of his life and work will be presented, which, though they may be far enough from full views, are yet better than none. Though there may be much error in what is said, yet there will be also some truth. It would be better to have preachers that were better instructed, or that were more prudent, or that had purer motives, or that held a more perfect system; yet it is much in our world to have the name of the Redeemer announced in any way, and even to be told, in the most stammering manner, and from whatever motives, that man has a Saviour. The announcement of that fact, in any way, may save a soul; but ignorance of it could save none.

And I therein do rejoice. This is an instance of great magnanimity on the part of Paul, and nothing, perhaps, could better show his supreme love for the Saviour. Part preached to increase his afflictions, and the tendency of that preaching was, probably, as it was designed to be, to unsettle confidence in him, and to lessen his influence. Yet this did not move him. The more important matter was secured, and Christ was made known; and if this were secured, he was willing that his own name should be east into the shade. This may furnish valuable lessons to preachers of the gospel now. When

(1.) we are laid aside from preaching by sickness, we should rejoice that others are in health, and are able to make the Saviour known, though we are forgotten.

(2.) When we are unpopular and unsuccessful, we should rejoice that others are more popular and successful--for Christ is preached.

(3.) When we have rivals, who have better plans than we for doing good, and whose labours are crowned with success, we should not be envious or jealousy for Christ is preached.

(4.) When ministers of other denominations preach what we regard as error, and their preaching becomes popular, and is attended with success, we can find occasion to rejoice--for they preach Christ. In the error we should not, we cannot rejoice; but in the fact that the great truth is held up that Christ died for men, we can always find abundant occasion for joy. Mingled as it may be with error, it may be nevertheless the means of saving souls; and though we should rejoice more if the truth were preached without any admixture of error, yet still the very fact that Christ is made known lays the foundation for gratitude and rejoicing. Had all Christians, and Christian ministers, the feelings which Paul expresses here, there would be much less envy and uncharitableness than there is now in the churches. May we not hope that the time will yet come when all who preach the gospel will have such supreme regard for the name and work of the Saviour, that they will find sincere joy in the success of a rival denomination, or a rival preacher, or in rival plans for doing good? Then, indeed, contentions would cease, and the hearts of Christians, "like kindred drops," would mingle into one.

For I know that this shall turn to my salvation. Will be a means of my salvation. Whether the effect shall be to turn public favour towards the Christian religion, and secure my release; or whether it shall be to instigate my enemies more, so as to lead to my death; I am satisfied that the result, so far as I am concerned, will be well. The word "salvation," here, does not refer to him release from captivity, as Koppe, Rosenmuller, Clarke, and others, suppose; for he was not absolutely certain of that, and could not expect that to be effected by "the supply of the Spirit of Jesus Christ." But the meaning is, that all these dealings, including his imprisonment, and especially the conduct of those who thought to add affliction to his bonds, would be among the means of his salvation. Trying and painful as all this was, yet trial and pain Paul reckoned among the means of grace; and he had no doubt that this would prove so.

Through your prayer. 2Cor 1:11.

And the supply of the Spirit of Jesus Christ. To sustain me, and to cause those happy results to come out of these trials. He needed the same Spirit which Jesus Christ had, to enable him to bear his trials with patience, and to impart to him the consolations which he required. He had no idea that these trials would produce these effects of their own accord, nor that it could be by any strength of his own.

(a) "shall turn" Rom 8:28 (b) "your prayer" 2Cor 1:11

According to my earnest expectation. The word here used occurs but in one other place in the New Testament. See it explained Rom 8:19. The earnest desire and hope which Paul had was not, primarily, that he might be released; but it was that, in all circumstances, he might be able to honour the gospel, living or dying. To that he looked as a much more important matter than to save his life. Life with him was the secondary consideration; the main thing was, to stand up everywhere as the advocate of the gospel, to maintain its truth, and to exhibit its spirit.

That in nothing I shall be ashamed. That I shall do nothing of which I shall have occasion to be ashamed. That in these heavy trials, I may not be left to deny the truth of the Christian religion; that, even before the emperor, I may maintain its principles; and that the dread of death may not lead me to do a dishonourable thing, or in any way so to shrink from an avowal of my belief, as to give me or my friends occasion of regret.

But that with all boldness. By my speaking the truth, and maintaining my principles with all boldness. 2Cor 7:4; Eph 6:19, Eph 6:20.

Christ shall be magnified. Shall be held up to the view of man as the true and only Saviour, whatever becomes of me.

Whether it be by life. If I am permitted to live. He was not yet certain how the case would terminate with him. He had not been put on his trial, and, whether that trial would result in his acquittal or not, he could not certainly know. But he felt assured that, if he were acquitted, the effect would be to honour Christ. He would ascribe his deliverance to his gracious interposition; he would devote himself with new ardour to his service; and he felt assured, from his past efforts, that he would be able to do something that would "magnify" Christ in the estimation of mankind.

Or by death. If my trial shall result in my death. Then, he believed, he would be able to show such a spirit as to do honour to Christ and his cause. He was not afraid to die, and he was persuaded that he would be enabled to bear the pains of death in such a manner as to show the sustaining power of religion, and the value of Christianity. Christ is "magnified" in the death of Christians, when his gospel is seen to sustain them; when, supported by its promises, they are enabled to go calmly into the dark valley; and when, in the departing moments, they confidently commit their eternal all into his hands. The effect of this state of feeling on the mind of Paul must have been most happy. In whatever way his trial terminated, he felt assured that the great object for which he lived would be promoted. Christ would be honoured, perhaps, as much by his dying as a martyr, as by his living yet many years to proclaim his gospel, tie was, therefore, reconciled to his lot. He had no anxiety. Come what might, the purpose which he had most at heart would be secured, and the name of the Saviour would be honoured.

(c) "ashamed" Rom 5:5 (d) "as always" Eph 6:19,20 (e) "whether it be life" Rom 14:7,8

For to me to live is Christ. My sole aim in living is to glorify Christ. He is the supreme End of my life, and I value it only as being devoted to his honour. Doddridge. His aim was not honour, learning, gold, pleasure; it was to glorify the Lord Jesus. This was the single purpose of his soul--a purpose to which he devoted himself with as much singleness and ardour as ever did a miser to the pursuit of gold, or a devotee of pleasure to amusement, or an aspirant for fame to ambition. This implied the following things:

(1.) A purpose to know as much of Christ as it was possible to know--to become as fully acquainted as he could with his rank, his character, his plans, with the relations which he sustained to the Father, and with the claims and influences of his religion. See Php 3:10, Eph 3:19. Comp. Jn 17:3.

(2.) A purpose to imitate Christ--to make him the model of his life. It was a design that his Spirit should reign in his heart, that the same temper should actuate him, and that the same great end should be constantly had in view.

(3.) A purpose to make his religion known, as far as possible, among mankind. To this Paul seriously gave his life, and devoted his great talents. His aim was to see on how many minds he could impress the sentiments of the Christian religion; to see to how many of the human family he could make Christ known, to whom he was unknown before. Never was there a man who gave himself with more ardour to any enterprise, than Paul did to this; and never was one more successful, in any undertaking, than he was in this.

(4.) It was a purpose to enjoy Christ. He drew his comforts from him. His happiness he found in communion with him. It was not in the works of art; not in the pursuits of elegant literature; not in the gay and fashionable world; but it was in communion with the Saviour, and in endeavouring to please him. Remark,

(1.) Paul never had occasion to regret this course. It produced no sadness when he looked over his life. He never felt that he had had an unworthy aim of living; he did not wish that his purpose had been different when he came to die.

(2.) If it was Paul's duty thus to live, it is no less that of every Christian. What was there in his case that made it his duty to "live unto Christ," which does not exist in the case of every sincere Christian on earth? No believer, when he comes to die, will regret that he has lived unto Christ; but how many, alas! regret that this has not been the aim and purpose of their souls?

And to die is gain. Comp. Rev 14:13. A sentiment similar to this occurs frequently in the Greek and Latin classic writers. See Wetstein, in loc., who has collected numerous such passages. With them, the sentiment had its origin in the belief that they would be freed from suffering, and admitted to some happy world beyond the grave. To them, however, all this was conjecture and uncertainty. The word gain, here, means profit, advantage; and the meaning is, there would be an advantage in dying above that of living. Important benefits would result to him personally, should he die; and the only reason why he should wish at all to live was, that he might be the means of benefiting others, Php 1:24,25. But how would it be gain to die? What advantage would there be in Paul's circumstances? What in ours? It may be answered, that it will be gain for a Christian to die in the following respects:--

(1.) He will be then freed from sin. Here it is the source of perpetual humiliation and sorrow; in heaven he will sin no more.

(2.) He will be freed from doubts about his condition. Here the best are liable to doubts about theft personal piety, and often experience many an anxious hour in reference to this point; in heaven, doubt will be known no more.

(3.) He will be freed from temptation. Here, no one knows when he may be tempted, nor how powerful the temptation may be; in heaven, there will be no allurement to lead him astray; no artful, cunning, and skilful votaries of pleasure to place inducements before him to sin; and no heart to yield to them, if there were.

(4.) He will be delivered from all his enemies--from the slanderer, the calumniator, the persecutor. Here the Christian is constantly liable to have his motives called in question, or to be met with detraction and slander; there, there will be none to do him injustice; all will rejoice in the belief that he is pure.

(5.) He will be delivered from suffering. Here he is constantly liable to it. His health fails, his friends die, his mind is sad. There, there shall be no separation of friends, no sickness, and no tears.

(6.) He will be delivered from death. Here, death is ever nigh--dreadful, alarming, terrible to our nature There, death will be known no more. No face will ever turn pale, and no knees tremble, at his approach; in all heaven there will never be seen a funeral procession, nor will the soil there ever open its bosom to furnish a grave.

(7.) To all this may be added the fact, that the Christian will be surrounded by his best friends; that he will be reunited with those whom he loved on earth; that he will be associated with the angels of light; and that he will be admitted to the immediate presence of his Saviour and his God? Why, then, should a Christian be afraid to die? And why should he not hail that hour, when it comes, as the hour of his deliverance, and rejoice that he is going home? Does the prisoner, long confined in a dungeon, dread the hour which is to open his prison, add permit him to return to his family and friends? Does the man in a foreign land, long an exile, dread the hour when he shall embark on the ocean to be conveyed where he may embrace the friends of his youth? Does the sick man dread the hour which restores him to health? the afflicted, the hour of comfort? the wanderer at night, the cheering light of returning day? And why, then, should the Christian dread the hour which will restore him to immortal vigour; which shall remove all his sorrows; which shall introduce him to everlasting day? "Death is the crown of life: Were death denied, poor man would live in vain; Were death denied, to live would not be life; Were death denied, even fools would wish to die. Death wounds to cure; we tall; we rise; we reign ! Spring from our fetters; hasten in the skies; Where blooming Eden withers in our sight. Death gives us more than was in Eden lost. The king of terrors is the prince of peace." Night Thoughts, iii.

But if I live in the flesh. If I continue to live; if I am not condemned, and made a martyr at my approaching trial.

This is the fruit of my labour. The meaning of this passage, which has given much perplexity to commentators, it seems to me is, "If I live in the flesh, it will cost me labour; it will be attended, as it has been, with much effort and anxious care, and I know not which to prefer--whether to remain on the earth with these cares and the hope of doing good, or to go at once to a world of rest."

A more literal version of the Greek will show that this is the meaning-- τουτομοικαρποςεργου "this to me is [or would be] the fruit of labour." Coverdale, however, renders it, "Inasmuch as to live in the flesh is fruitful to me for the work, I wot not what I shall choose." So Luther, "But since to live in the flesh serves to produce more fruit." And so Bloomfield, "But if my life in the flesh be of use to the gospel, (be it so, I say no more,) verily what I shall choose I see and know not." See also Koppe, Rosenmuller, and Calvin, who give the same sense. According to this, the meaning is, that if his life were of value to the gospel, he was willing to live; or that it was a valuable object--operae pretium --worth an effort thus to live. This sense accords well with the connexion, and the thought is a valuable one, but it is somewhat doubtful whether it can be made out from the Greek. To do it, it is necessary to suppose that μοι--my--is expletive, (Koppe,) and that και and --is used in an unusual sense. See Erasmus. According to the interpretation first suggested, it means that Paul felt that it would be gain to die, and that he was entirely willing; that he felt that if he continued to live it would involve toil and fatigue; and that therefore, great as was the natural love of life, and desirous as he was to do good, he did not know which to choose-an immediate departure to the world of rest, or a prolonged life of toil and pain, attended even with the hope that he might do good. There was an intense desire to be with Christ, joined with the belief that his life here must be attended with toll and anxiety; and, on the other hand, an earnest wish to live in order to do good, and he knew not which to prefer.

Yet. The sense has been obscured by this translation. The Greek word και means and, and should have been so rendered here, in its usual sense. "To die would be gain; my life here would be one of toil, AND I know not which to choose."

What I shall choose I wot not. I do not know which I should prefer, if it were left to me. On each side there were important considerations, and he knew not which overbalanced the other. Are not Christians often in this state, that if it were left to themselves they would not know which to choose, whether to live or to die?

(*) "wot" "know"

For I am in a straight betwixt two. Two things, each of which I desire. I earnestly long to be with Christ; and I desire to remain to be useful to the world. The word rendered "I am in a strait" συνεχομαι--means, to be pressed on or constrained, as in a crowd; to feel one's self pressed, or pent up, so as not to know what to do; and it here means that he was in perplexity and doubt, and did not know what to choose. "The words of the original are very emphatic. They appear to be derived from a ship when lying at anchor, and when violent winds blow upon it that would drive it out to sea. The apostle represents himself as in a similar condition. His strong affection for them bound his heart to them as an anchor holds a ship to its moorings; and yet there was a heavenly influence bearing upon him--like the gale upon the vessel --which would bear him away to heaven." Burder, in Ros. Alt. u. neu. Morgenland, in loc.

Having a desire to depart. To die--to leave this world for a better. Men, as they are by nature, usually dread to die. Few are even made willing to die. Almost none desire to die--and even then they wish it only as the least of two evils. Pressed down by pain and sorrow, or sick and weary of the world, the mind may be wrought up into a desire to be away. But this, with the world, is in all cases the result of misanthropy, or morbid feeling, or disappointed ambition, or an accumulation many sorrows. Wetstein has adduced on this verse several most beautiful passages from the classic writers, in which men expressed a desire to depart--but all of them probably could be traced to disappointed ambition, or to mental or bodily sorrows, or to dissatisfaction with the world. It was from no such wish that Paul desired to die. It was not because he hated man--for he ardently loved him; it was not because he had been disappointed about wealth and honour--for he had sought neither; it was not because he had not been successful--for no man has been more so; it was not because he had been subjected to pains and imprisonments--for he was willing to bear them; it was not because he was old, and infirm and a burden to the world--for, from anything that appears, he was in the rigour of life, and in the fulness of his strength. It was from a purer, higher motive than any of these--the strength of attachment which bound him to the Saviour, and which made him long to be with him.

And to be with Christ. We may remark on this expression,

(1.) that this was the true reason why he wished to be away. It was his strong love to Christ; his anxious wish to be with him; his firm belief that in his presence was "fulness of joy."

(2.) Paul believed that the soul of the Christian would be immediately with the Saviour at death. It was evidently his expectation that he would at once pass to his presence, and not that he would remain in an intermediate state to some far distant period.

(3.) The soul does not sleep at death. Paul expected to be with Christ, and to be conscious of the fact--to see him, and to partake of his glory.

(4.) The soul of the believer is made happy at death. To be with Christ is synonymous with being in heaven, for Christ is in heaven, and is its glory. We may add,

(a.) that this wish to be with Christ constitutes a marked difference between a Christian and other men. Other men may be willing to die; perhaps be desirous to die, because their sorrows are so great that they feel that they cannot be borne. But the Christian desires to depart from a different motive altogether. It is to be with Christ--and this constitutes a broad line of distinction between him and other men.

(b.) A mere willingness to die, or even a desire to die, is no certain evidence of preparation for death. If this willingness or desire is caused by mere intensity of suffering; if it is produced by disgust at the world, or by disappointment; if it arises from some view of fancied Elysian fields beyond the grave, it constitutes no evidence whatever of preparation for death. I have seen not a few persons who were not professed Christians on a bed of death, and not a few willing to die, nay, not a few who wished to depart. But in the vast majority of instances it was because they were sick of life, or because their pain made them sigh for relief, or because they were so wretched that they did not care what happened--and this they and their friends construed into an evidence that they were prepared to die! In most instances this is a miserable delusion; in no case is a mere willingness to die an evidence of preparation for death.

Which is far better. Would be attended with more happiness; and would be a higher, holier state than to remain on earth. This proves, also, that the soul of the Christian at death is made at once happy--for a state of insensibility can in no way be said to be a better condition than to remain in this present world. The Greek phrase here πολλωμαλλονκρεισσον--is very emphatic, and the apostle seems to labour for language which will fully convey his idea. It means, "by much more, or rather better;" and the sense is, "better beyond all expression." Doddridge. See numerous examples illustrating the phrase in Wetstein. Paul did not mean to say that he was merely willing to die, or that he acquiesced in its necessity, but that the fact of being with Christ was a condition greatly to be preferred to remaining on earth. This is the true feeling of Christian piety; and, having this feeling, death to us will have no terrors.

(a) "to depart" 2Cor 5:8 (b) "far better" Ps 16:11

Nevertheless to abide in the flesh. To live. All this is language derived from the belief that the soul will be separate from the body at death, and will occupy a separate state of existence.

Is more needful for you. Another object that was dear to the heart of Paul. He never supposed that his life was useless; or that it was a matter of no importance to the cause of religion whether he lived or died. He knew that God works by means; and that the life of a minister of the gospel is of real value to the church and the world. His experience, his influence, his paternal counsels, he felt assured, would be of value to the church; and he had, therefore, a desire to live--and it was no part of his religion affectedly to undervalue or despise himself.

And having this confidence. "Being persuaded of this, that my continuance on earth is desirable for your welfare, and that the Lord has a work for me to do, I confidently expect that I shall be permitted to live." The "confidence" here referred to was, that his life was needful for them, and hence that God would spare him. A literal translation would be, "And being persuaded as to this, or of this" τουτοπεποιθως "I know," etc. The foundation of his expectation that he should live does not appear to have been any revelation to that effect, as Doddridge supposes; or any intimation which he had from the palace, of the intentions of the government, as some others suppose; but the fact that he believed his life to be necessary for them, and that therefore God would preserve it.

I know that I shall abide. The word know, however, (οιδα) is not to be pressed as denoting absolute necessity--for it appears from Php 1:27, 2:17, that there was some ground for doubt whether he would live--but is to be taken in a popular sense, as denoting good courage, and an earnest hope, that he would be permitted to live and visit them. Heinrichs.

And continue with you all. That is, that he would be permitted not only to live, but to enjoy their society.

For your furtherance and joy of faith. For the increase of your faith, and the promotion of that joy which is the consequence of faith. Wetstein has quoted a beautiful passage from Seneca (Epis. 104) which strikingly resembles this sentiment of Paul. He says that when a man had meditated death, and when on his own account he would be willing to die, yet that he ought to be willing to live--to come back again to life--for the sake of his friends, he then adds, "It pertains to a great mind to be willing to come back to life for the sake of others; which distinguished men often do."

That your rejoicing may be more abundant in Christ Jesus. Through the mercy and grace of Christ. If he was spared, his deliverance would be traced to Christ, and they would rejoice together in one who had so mercifully delivered him.

For me by my coming to you again. Their joy would not only be that he was delivered, but that he was permitted to see them again.

Only let your conversation. The word conversation we now apply almost exclusively to oral discourse, or to talking. But it was not formerly confined to that, and is never so used in the Scriptures. It means conduct in general--including, of course, our manner of speaking, but not limited to that--and should be so understood in every place where it occurs in the Bible. The original word here used πολιτευω-politeuo, means, properly, to administer the State; to live as a citizen; to conduct one's self according to the laws and customs of a State. See Acts 23:1. Comp. examples in Wetstein. It would not be improperly rendered, "let your conduct, as a citizen, be as becomes the gospel;" and might without impropriety, though not exclusively, be referred to our deportment as members of a community, or citizens of a State. It undoubtedly implies that, as citizens, we should act, in all the duties which that relation involves--in maintaining the laws, in submission to authority, in the choice of rulers, etc., as well as in other relations --on the principles of the gospel; for the believer is bound to perform every duty on Christian principles. But the direction here should not be confined to that. It doubtless includes our conduct in all relations in life, and refers to our deportment in general; not merely as citizens of the State, but as members of the church, and in all other relations. In our manner of speech, our plans of living, our dealings with others, our conduct and walk in the church and out of it--all should be done as becomes the gospel. The direction, therefore, in this place, is to be understood of everything pertaining to conduct.

As it becometh the Gospel of Christ.

(1.) The rules of the gospel are to be applied to all our conduct--to our conversation, business transactions, modes of dress, style of living, entertainments, etc. There is nothing which we do, or say, or purpose, that is to be excepted from those rules.

(2.) There is a way of living which is appropriate to the gospel, or which is such as the gospel requires. There is something which the gospel would secure as its proper fruits in all our conduct, and by which our lives should be regulated. It would distinguish us from the gay, and from those who seek honour and wealth as their supreme object. If all Christians were under the influence of the gospel, there would be something in their dress, temper, conversation, and aims, which would distinguish them from others. The gospel is not a thing of naught; nor is it intended that it should exert no influence on its friends.

(3.) It is very important that Christians should frame their lives by the rules of the gospel, and, to this end, should study them, and know what they are. This is important,

(a.) because they are the best and wisest of all rules;

(b.) because it is only in this way that Christians can do good;

(c.) because they have solemnly covenanted with the Lord to take his laws as their guide;

(d.) because it is only in this way that they can enjoy religion; and

(e.) because it is only by this that they can have peace on a dying bed. If men live as "becometh the gospel," they live well. Their lives are honest and honourable; they are men of truth and uprightness; they will have no sources of regret when they die, and they will not give occasion to their friends to hang their heads with shame in the remembrance of them. No man on a dying bed ever yet regretted that he had framed his life by the rules of the gospel, or felt that his conduct had been conformed too much to it.

That whether I come and see you. Alluding to the possibility that he might be released, and be permitted to visit them again.

Or else be absent. Either at Rome, still confined, or released, and permitted to go abroad. I may hear of your affairs, etc. I may hear always respecting you that you are united, and that you are vigorously striving to promote the interests of the gospel. (a) "let your conversation" Eph 4:1, Php 3:20 (*) "conversation" "Conduct" (b) "stand fast" Php 4:1 (a) "striving together" Jude 1:3

And in nothing terrified by your adversaries. Adversaries, or opponents, they had, like most of the other early Christians. There were Jews there who would be likely to oppose them, Acts 17:5 and they were exposed to persecution by the heathen. In that city, Paul had himself suffered much Acts 16; and it would not be strange if the same scenes should be repeated. It is evident from this passage, as well as from some other parts of the epistle, that the Philippians were at this time experiencing some form of severe suffering. But in what way, or why, the opposition to them was excited, is nowhere stated. The meaning here is, "Do not be alarmed at anything which they can do. Maintain your Christian integrity, notwithstanding all the opposition which they can make. They will, in the end, certainly be destroyed, and you will be saved."

Which is to them an evident token of perdition, What, it may be asked, would be the token of their perdition? What is the evidence to which Paul refers that they will be destroyed? The relative "which" ητις-- is probably used as referring to the persecution which had been commenced, and to the constancy which the apostle supposed the Philippians would evince. The sentence is elliptical; but it is manifest that the apostle refers either to the circumstance then occurring, that they were persecuted, and that they evinced constancy, or to the constancy which he wished them to evince in their persecutions. He says that this circumstance of persecution, if they evinced such a spirit as he wished, would be to them an evidence of two things:

(1.) Of the destruction of those who were engaged in the persecution. This would be, because they knew that such persecutors could not ultimately prevail. Persecution of the church would be a certain indication that they who did it would be finally destroyed.

(2.) It would be a proof of their own salvation, because it would show that they were the friends of the Redeemer; and they had the assurance that all those who were persecuted for his sake would be saved. The gender of the Greek relative here is determined by the following noun ενδειξις in a manner that is not uncommon in Greek. See Wetstein, in loc., and Koppe.

And that of God. That is, their persecution is a proof that God will interpose in due time, and save you. The hostility of the wicked to us is one evidence that we are the friends of God, and shall be saved.

(b) "your adversaries" Isa 51:7,12, Mt 10:28 (c) "which is to them" 2Thes 1:5 (d) "but to you" Rom 8:17

For unto you. Unto you as Christians. This favour is granted unto you in your present circumstances.

It is given. God concedes to you this privilege or advantage.

In the behalf of Christ. In the cause of Christ, or with a view to honour Christ. Or, these things are brought on you in consequence of your being Christians.

Not only to believe on him. It is represented here as a privilege to be permitted to believe on Christ. It is so.

(1.) It is an honour to a man to believe one who ought to be believed, to trust one who ought to be trusted, to love one who ought to be loved.

(2.) It is a privilege to believe on Christ, because it is by such faith that our sins are forgiven; that we become reconciled to God, and have the hope of heaven.

(3.) It is a privilege, because it saves the mind from the tortures and the deadly influence of unbelief --the agitation, and restlessness, and darkness, and gloom of a sceptic.

(4.) It is a privilege, because we have then a Friend to whom we may go in trial, and on whom me may roll all our burdens. If there is anything for which a Christian ought to give unfeigned thanks, it is that he has been permitted to believe on the Redeemer. Let a sincere Christian compare his peace, and joy, and hope of heaven, and support in trials, with the restlessness, uneasiness, and dread of death, in the mind of an unbeliever, and he will see abundant occasion for gratitude.

But also to suffer for his sake. Here it is represented as a privilege to suffer in the cause of the Redeemer--a declaration which may sound strange to the world. Yet this sentiment frequently occurs in the New Testament. Thus it is said of the apostles, Acts 5:41, that "they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name." Col 1:24: "Who now rejoice in my sufferings for you." 1Pet 4:13: "But rejoice, inasmuch as ye are partakers of Christ's sufferings." Comp. Jas 1:2, Mk 10:30. Acts 5:41. It is a privilege thus to suffer in the cause of Christ, because

(1.) we then resemble the Lord Jesus, and are united with him in trials;

(2.) because we have evidence that we are his, if trials come upon us in his cause;

(3.) because we are engaged in a good cause, and the privilege of maintaining such a cause is worth much of suffering; and

(4.) because it will be connected with a brighter crown and more exalted honour in heaven.

(e) "given in the behalf" Acts 5:41 (*) "of" "in respect to"

Having the same conflict. The same agony αγωνα-- the same strife with bitter foes, and the same struggle in the warfare.

Which ye saw in me. When I was in Philippi, opposed by the multitude, and thrown into prison, Acts 16.

And now hear to be in me. In Rome. He was a prisoner there, was surrounded by enemies, and was about to be tried for his life. He says that they ought to rejoice if they were called to pass through the same trials.

In this chapter we have a beautiful illustration of the true spirit of a Christian, in circumstances exceedingly trying. The apostle was in a situation where religion would show itself, if there were any in the heart; and where, if there was none, the bad passions of our nature would be developed. He was a prisoner. He had been unjustly accused. He was about to be put on trial for his life, and it was wholly uncertain what the result would be. He was surrounded with enemies, and there were not a few false friends and rivals who took advantage of his imprisonment to diminish his influence, and to extend their own. He was, perhaps, about to die; and, at any rate, was in such circumstances as to be under a necessity of looking death in the face.

In this situation he exhibited some of the tenderest and purest feelings that ever exist in the heart of man--the genuine fruit of pure religion. He remembered them with affectionate and constant interest in his prayers. He gave thanks for all that God had done for them. Looking upon his own condition, he said that the trials which had happened to him, great as they were, had been overruled to the furtherance of the gospel. The gospel had become known even in the imperial palace. And though it had been preached by some with no good will towards him, and with much error, yet he cherished no hard feeling; he sought for no revenge; he rejoiced that in any way, and from any motives, the great truth had been made known that a Saviour died. Looking forward to the possibility that his trial before the emperor might terminate in his death, he calmly anticipated such a result, and looked at it with composure. He says that, in reference to the great purpose of his life, it would make no difference whether he lived or died, for he was assured that Christ would be honoured whatever was the result. To him personally it would be gain to die; and, as an individual, he longed for the hour when he might be with Christ. This feeling is religion, and this is produced only by the hope of eternal life through the Redeemer. An impenitent sinner never expressed such feelings as these; nor does any other form of religion but Christianity enable a man to look upon death in this manner. It is not often that a man is even willing to demand then this state of mind is produced not by the hope of heaven, but by disgust at the world; by disappointed ambition; by painful sickness, when the sufferer feels that any change would be for the better. But Paul had none of these feelings. His desire to depart was not produced by a hatred of life; nor by the greatness of his sufferings; nor by disgust at the world. It was the noble, elevated, and pure wish to be with Christ--to see him whom he supremely loved, whom he had so long and so faithfully served, and with whom he was to dwell for ever. To that world where Christ dwelt he would gladly rise; and the only reason why he could be content to remain here was, that he might be a little longer useful to his fellow-men. Such is the elevated nature of Christian feeling. But alas! how few attain to it; and even among Christians how few are they that can habitually feel and realize that it would be gain for them to die! How few can say with sincerity that they desire to depart, and to be with Christ? How rarely does even the Christian reach that state of mind, and gain that view of heaven, that, standing amidst his comforts here, and looking on his family, and friends, and property, he can say, from the depths of his soul, that he feels it would be gain for him to go to heaven? Yet such deadness to the world may be produced--as it was in the case of Paul; such deadness to the world should exist in the heart of every sincere Christian. Where it does exist, death loses its terror, and the heir of life can look calmly on the bed where he will lie down to die; can think calmly of the moment when he will give the parting hand to wife and child, and press them to his bosom for the last time, and imprint on them the last kiss; can look peacefully on the spot where he will moulder back to dust, and in view of all can triumphantly say, "Come, Lord Jesus, come quickly."

(f) "ye saw in me" Acts 16:19, 1Thes 2:2

Observe here, 1. The penman of this epistle, St. Paul, joining Timotheus with him in the salutation, because his companion and fellow-labourer, and one that had assisted in the instructing of the Philippians, and was a person much valued and esteemed by them.

Observe, 2. The great modesty of St. Paul, in the character he gives of himself; he doth not style himself here an apostle, but the servant of Jesus Christ; in his other epistles, which he wrote alone, he styles himself an apostle, Rom 1:1; Gal 1:1&c. He doth not say here, Paul an apostle, and Timotheus a servant of Jesus Christ, magnifying himself above Timothy, but sets himself upon a level with him, saying, Paul and Timotheus, the servants of Jesus Christ.

Learn hence, 1. That true humility teaches Christians to speak sparingly of themselves, and of their own authority and credit, except upon a just and necessary occasion, and when weighty reasons do urge and oblige them to it.

Learn, 2. That the ministers and dispensers of the gospel are, in a special manner, the servants of Jesus Christ, wholly devoted to his service, and discharging themselves faithfully in the performance of it.

Observe, 3. The superscription of this epistle, or the persons to whom it was directed: To all the saints in Christ Jesus, in general, which were at Philippi, and to the bishops and deacons. To all the saints at Philippi; so he calls them, because they were all holy by visible profession, and many of them, no doubt, by real sanctification, being inherently, as well as externally, holy; and the denomination is here taken from the better, though not from the greater, part, for whose sake the whole community are here called saints.

But why saints in Christ Jesus?

Because as it is necessary, to make a man internally holy, that he be in Christ Jesus by a real implantation; so, to denominate a man externally and federally holy, requires a visible profession, and an external union with Christ, Joh 15:2.

In particular, this epistle is directed to the bishops and deacons; they were both the church's overseers; the bishops, to oversee and inspect the lives and manners of persons; the deacons, to oversee the necessities of persons, and to serve the church in taking care of the poor.

Note here, The great and special care which our holy Lord has taken of his church, in appointing stated officers to undertake the oversight of his whole family, to rule and govern, to direct and instruct it; yea, not only has he appointed officers for the oversight of the souls of his people, but others to inspect their bodily necessities, that those who are indigent might be supplied by their care, and the charity of the church: To the saints at Philippi, with the bishops and deacons.

Grace from God the Father, or grace from God as a Father; intimating, that God bestows not his grace as a Creator, but as a Father, as a Father in Christ. And peace from our Lord Jesus Christ; he being the purchaser of our peace; he, upon whom was laid the chastisement of our peace, and in whom, and for whose sake, God becomes reconciled to us, and at peace with us.

Learn hence, 1. That such as have received most grace from God, do yet stand in need of further measures and fresh supplies of it: grace to pardon sin, and grace to subdue sin.

2. That peace, as well as grace, may and ought to be the subject of a Christian's prayer and care, to obtain peace with God, peace with conscience, peace with one another, and, if it be possible, peace with all men.

Observe, 1. The proper character of a gospel minister: he is his people's constant remembrancer, and the rememberer of his people: I remember you all, says the apostle, I remember you always, and in every prayer. This is a very great part of our ministerial duty, to pray for the people; and not in our public offices only, but in our private addresses also, and this continually, without ceasing; we should never rise off our knees, without bearing our people upon our hearts before the Lord. Did minister and people strive more together in their prayers one for another, there would be less strife and contention between them one with another. Ministers must be their people's remembrancers; St. Paul here remembered the Philippians, all the Philippians always, and in every prayer.

Observe, 2. St. Paul could and did remember the Philippians with joy: though he was in sadness himself in a prison, yet he could think of them, as a people converted by his ministry, with joy; making request with joy. When the ministers of Christ see any success of their labours in the lives of their people, it is a matter of inexpressible joy to them, how sad soever the case is with them as to their outward circumstances; when they sigh in a prison with respect to their personal sufferings, they can sing and rejoice, if they find their people's proficiency in knowledge and growth in grace: I thank my God for you, making request with joy.

Observe, 3. The ground and occasion of this his joy, For your fellowship in the gospel; Phil 1:5 that is, for your ready embracing of the gospel at my first preaching of it to you, for the real subjection of some, and the professed subjection of all, to the faith of Christ, whereby you were brought into fellowship with Christ and his church; and also for the continuance of you, in the faith and profession of the gospel, from the first day until now.

Learn hence, That when a people, upon the plain and persuasive preaching of the gospel, do readily receive and obey it, and remain constant in their profession of it, and obedience to it, it is matter of unspeakable thanksgiving and praise to the faithful ministers of Jesus Christ. I thank God for your fellowship in the gospel, from the first day until now, that is, for continuing in the faith, and persevering in your professed subjection to the gospel of Christ, I bless God for this.

Here we have a further cause assigned of St. Paul's joy on the Philippians' behalf: namely, the firm and full assurance which he had of their perseverance in grace unto the end. God, that has begun, will perfect, that is, augment and increase it, till it arrive at perfection in glory.

Note here, 1. The nature of grace described, or the proper title deservedly given to the grace of God; it is called a good work; he that hath begun a good work, &c. Well may regenerating grace be called a good work, because it is the living foundation and vital principle from whence all good works do proceed and flow; the grace of God in the heart is the root of all true holiness in the life; as good works are necessary to salvation, so renewing grace is necessary to good works.

Note, 2. As the nature of grace described, so the author and augmenter of grace declared, and that is, God. He that hath begun a good work in you, will perform it, that is, augment it, and increase it. As the good work of grace in the heart is God's work, and he is the author of it, so he will maintain it, and carry it on to perfection, and be both the increaser and perfecter of it; God never doth his work by halves.

Note, 3. The certainty of grace asserted: Being confident of this very thing.

But what ground had St. Paul for this confidence?

Ans. Because grace is the care of the whole Trinity: all the Persons, Father, Son, and Holy Ghost, do concern themselves both in the production, preservation, and perfection of it; the Father decrees it, the Son purchases it, the Spirit infuses it: the Father begets it, the Son excites it, the Holy Spirit conducts: and as they all did concur to its production, so did they all co-operate and work together for the preservation of it.

Learn hence, That such persons, in whose souls Almighty God has begun a good work of grace, may with much assurance expect by the influence of God's care, and the exercise of their own endeavours, that they shall hold out and persevere in a state of grace unto the end; until the day of Christ, that is, the day of judgment.

In these words our apostle assigns a ground and a reason of that confidence which he expressed himself to have of the Philippians' perseverance in grace and holiness, in the foregoing verse, namely, because they were partakers of the same grace with himself, and were ready to suffer for Christ, as he was; we may warrantably be persuaded of their perseverance in grace unto the end, in whom we see both readiness of obedience to the gospel, and also zealous and cheerful suffering for and in defence of the gospel.

Thus did St. Paul here: where observe, the apostle accounted it a grace and favour from God, that he was thought worthy to suffer for the gospel, and the Philippians with him: Ye are partakers of my grace.

Learn hence, That to suffer bonds and imprisonments for the gospel's sake is a special grace and favour of God, not considered in itself, but in the fruits and consequences of it.

A second ground of his confidence was, their respect to him: I have you in my heart, and I find you have me in your hearts; you partake of the misery of my bonds, you suffer with me in my sufferings, and sympathize with me in my sorrows. They relieved and refreshed him in his imprisonment, which he underwent for the sake of Christ and his gospel; and from hence he had a good confidence that they would persevere unto the end. An operative love to the faithful ministers of Jesus Christ, especially when they are under persecution, is a good evidence of the sincerity of their love to Christ, and of their steadfastness and perseverance in grace unto the end.

These words are expressive of that passionate degree of Christian love which St. Paul bore to the Philippians; he durst appeal to God, as to the sincerity and fervency of it: God is my record, I call him to witness, and can appeal to him as the searcher of hearts, how greatly I long after you; that is, how passionately and sincerely I love you, with the most intense and hearty affection, in the bowels of Jesus Christ.

The expression may denote the efficient cause, and the exemplary cause, of his love.

1. That the author of this his love unto them was Christ, he was the spring and procurer of it; and consequently it was no carnal or selfish love, to serve his own ends and designs upon them, but truly spiritual.

2. That Christ's love to him was the pattern and example, according to which he loved them, with no common love, but with an entire and intense affection, from the ground of the heart and the most intimate bowels: no words can be more expressive of that fervent love and earnest longing which St. Paul had for the welfare of the Philippians; a love which very far exceeds the love of all relations. He doth not say I long after you in the bowels of a father, or in the bowels of an husband, but in the bowels of Jesus Christ; humbly comparing his love towards them to the love of Jesus Christ; not for the degrees of it, not for the fruits and advantages of it, but for the truth and sincerity of it: I greatly long after you all in the bowels of Jesus Christ.

Learn hence, That there is no stronger love, no more endeared affection, between such ministers of Christ and their beloved people, as they have been happily instrumental to convert to God when present with them, they passionately love them; when absent from them they affectionately long after them; imitating, as much as they can, their Lord Jesus Christ, both in reality and sincerity, and also in the measure and degree, of endearing affection: God is my record, how greatly I long after you all, in the bowels of Jesus Christ.

After salutations given by St. Paul to his beloved Philippians, he next pours out his soul in fervent prayer and supplication for them; and the mercy which he prays for is observable, first, namely, growth and proficiency in grace: This I pray, that your love may abound yet more and more in knowledge,and in all judgment; that their love to God, their love to him, and their love one to another, may yet more and more abound.

Love is the root-grace from which most graces spring; therefore he prays for the strengthening of that grace in particular, and that there may be found with them judgment, as well as affection, in the exercise of it: we ought to love judiciously, as well as affectionately.

The more judicious a saint grows in his Christian course, and the more understanding and judgment is found with him in the way of his duty; the stronger his grace is, and the more glory will he bring to God.

The understanding and judgment being the guiding and leading faculties in man, there can be no more acceptable holiness in the will, than there is knowledge in the understanding.

I can hate sin, and love God, no more than I know of the evil of sin, and of the perfections that are in God: the more judicious then a Christian grows, the more his holiness grows; and accordingly St. Paul's prayer is, that they may grow more and more in knowledge in all judgment.

Observe, 2. The great ends mentioned by the apostle for which he did so earnestly desire their proficiency in knowledge and judgment, and their growth in love, and every other grace; namely,

1. That they might approve things that are excellent, that is, all such things as the gospel requires: implying, that the things prescribed to us in the gospel, are things excellent and good for us, things worthy to be prescribed by God, and things reasonable to be practised by us; and that the approbation of these things, by a steadiness in judgment and practice, is every Christian's duty, and ought to be their great endeavour.

2. That they might be sincere in their holy profession, incorrupt and pure both in doctrine and manners.

3. That they might be without offence, unblameable in conversation, and be kept from being occasions of stumbling unto others, even to the end of their days.

4. He prays that they may not only be inoffensive persons, but fruitful Christians: Being filled with the fruits of righteousness, which are by Jesus Christ unto the glory and praise of God; that is, that they may abound in good works, undertaken in Christ's strength, and with an eye at God's glory.

Learn hence, 1. That a negative holiness is not sufficient to salvation: it is not enough that Christians be harmless and inoffensive towards others, but they must labour after an holy fruitfulness in good works: they must be filled with all the fruits of righteousness.

Learn, 2. That our works be truly good, and fruits of righteousness, it is necessary that they be done by Christ's strength and assistance, and with an eye at the glory and praise of God, in order to their acceptance: Filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.

Learn, 3. That no shorter time ought to be assigned for our inoffensive walking, and fruitfulness in conversation, than the day of our death: Unto the death of Christ, says our apostle, that is, till the great reckoning-day, when Christ will render to us our complete reward: if we be faithful and fruitful to the death, we shall then receive the crown of life.

Our apostle's design in these words is, to prevent the Philippians' stumbling, and being scandalized at his present sufferings, assuring them that the things which happened to him, through the malice of his persecutors, have fallen out rather to the furtherance of the gospel, than any ways to the hinderance of it, as they feared.

Learn hence, That the sufferings and persecutions which the messengers and ministers of Christ do undergo for the sake of the gospel, are oft-times so overruled by the wisdom of God, that they rather increase than diminish the church, and rather promote than prejudice the interest of the gospel.

Next, he declares the special and particular advantages which had redounded to the gospel, by those sufferings which he had patiently endured for the gospel's sake.

1. His bonds in Christ, that is, his imprisonment for the gospel of Christ, were manifest in the palace; that is, were manifestly taken notice of in Nero's court, and elsewhere in the city; so that people enquiring into the cause of his sufferings, found that it was not any misdemeanor, but that his preaching and practising the doctrine of Christianity was the only reason of his sufferings.

2. Another advantage which accrued to the church by his bonds, was this, namely, that many ministers of Christ, who preached the word of God far and near, hearing of his constancy under suffering, were both encouraged and emboldened thereby; encouraged to shake off fear, and emboldened to preach Christ with greater resolution. Many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear.

Note here, The title given by this great apostle to the inferior ministers of the gospel: he calls them brethren, and brethren in the Lord, putting himself and them in mind of their mutual and respective duties, which was to live and love as brethren: to admonish, exhort, and encourage one another, to stand up in defence of the just credit and reputation of one another, and jointly to set their shoulder to the work of Christ together.

Note, 2. That the ministers of Christ, observing how God upholds some of their brethren under sufferings and persecutions, should encourage themselves to go on with resolution in the work of the Lord, not fearing their own personal sufferings, knowing that the same assistance which supported one, stands ready to succour others: The brethern in the Lord waxed confident by my bonds.

Our apostle had declared in the foregoing verses, that several of his brethren in the work of the ministry, through his constancy in suffering, were emboldened to preach Jesus Christ with more resolution than before. But here he discovers, that there was a vast difference between those preachers: all did not preach Christ alike, with the same mind, from the same motives, for the same sincere ends.

Some, alas! preach Christ out of envy and strife; that is, envying the success of the apostle's ministry, and endeavouring to draw people off from approving him, to applaud them, hoping to grieve and gall him thereby: but others preached the gospel of Christ of good-will, with a purity of intention, and sincerity of affection, both towards Christ and towards himself, who, for the defence of the gospel, now lay in prison. However, seeing Christ was preached and made known by both, by some in pretence, by others in truth, the apostle rejoiced at it, and took comfort in it.

Learn hence, 1. That such ministers of the gospel are gladly and joyfully to be heard, who preach Christ and his pure word soundly and truly, with what mind soever, from what motive soever, and for what end soever, they preach Christ and his holy gospel. The word is his which they bring, how vicious soever the person, and how bad soever the intention be of him that brings it; and, if the message be his, it is our duty to receive it without prejudice, be the principle what it will in him that delivers it. Many preach in Christ's name, who perish in his wrath; for Christ takes notice of the inward intention, as well as of the outward action, and observes not only the matter which ministers preach, but the end for which, and the motives from which, they preach, whether from love and good will, or from envy and strife.

Learn, 2. That such Christians who find their hearts inflamed with zeal for the glory of Christ, and the salvation of souls, do and will rejoice exceedingly that Christ is preached, whoever the person is, or whatever the principle may be in him that preaches: If Christ be preached, says St. Paul, I therein rejoice, yea, and will rejoice.

Still our apostle pursues and prosecutes his former design, namely, to prevent the Philippians being offended at his sufferings; and accordingly, he shows that as the gospel of Christ had gained much already, it should gain yet more, by his imprisonment and afflictions, which he was very confident would tend to the furtherance of his salvation, through the help of their prayers, and the supplies of grace from the Spirit of Christ; where, by salvation is meant deliverance out of his present sufferings, which he fully expected by the help and benefit of the church's prayers.

Great are the expectations of the saints, even as to temporal salvation and outward mercies, from the joint prayers and intercessions of the church of Christ. This shall turn to my salvation through your prayer. But if by salvation be meant eternal happiness, then his confident persuasion was this, That all the designs of his adversaries against him should be so overruled and ordered by God, that through the influences and supplies of the Holy Spirit, all should work together for good, and his eternal salvation be advanced thereby, through the concurrence and assistance of their prayers.

In the 20th verse he tells them, that according to his former expectation and hope, he was resolved that no terror should ever make him ashamed to own the truth of Christ, but that, with a convincing boldness, he would now, as heretofore appear in the defence of it, and that Christ should be magnified by him in the body, whether by life or death; that is, whether my life be further prolonged, or be now by martyrdom ended, Christ will be magnified: if I live, the power of Christ will be magnified in my deliverance from death: if I die, his power will be magnified in enabling me to undergo death for his name and sake: so that I am at a point, either to love or die, as the wisdom of Christ shall determine; I am, as to myself, indifferent for either, well knowing that Christ will be glorified in me, and by me, both by life and death.

Learn hence, That nothing lies so near the heart of a saint as the honour and glory of Christ; this he resolves shall be promoted by him, living and dying; by his great services, supposing his life, and by his extraordinary sufferings and martyrdom, in case of his death.

Our apostle had declared, in the foregoing verse, his firm expectation that Christ would be magnified and glorified by him, both in life and death; in this verse he discovers what reason he had to think so; for, says he, To me to live is Christ, and to die is gain; that is, If I live, Christ shall be the scope of my life, and the end of my living; I resolve to live to his service; if I die, death will be a real gain and advantage to me; intimating, that both life and death are gain to a good man, and that it is Christ that makes both life and death gainful and advantgeous. To me to live is Christ, to die is gain. Words both short and sweet, few in expression, but large in extension: in them we are taught both how to live, and how to die.

Observe, 1. The scope and end of a Christian's life, To me to live is Christ.

2. The hope and fruit of a Christian's death, To die is gain.

Learn, That Christ is the believer's life, and death the believer's gain. The life of a real Christian is resolved into Christ, and his death is resolved into gain.

Note, 1. Christ is the believer's life; both his life of grace, and his life of glory, is resolved into Christ.

As to his life of grace, Christ is the life of this life; he is the efficient or principal cause of this life; he is the exemplar, cause, or pattern, of it; he is the final cause or scope of it; and he is the conserving cause, or preserver and maintainer of it.

So for the life of glory, which believers have in reversion, Christ is also the life of that life; thus he has purchased it for them, he has given it to them, he has taken and keeps possession of it in their names, he has prepared it for them,and them for it, and will put them into the full and actual possession of it, in his own time.

Note, 2. That death is the believer's gain; death in general, violent as well as natural death; it is not only not injurious, but advantageous: no hurt, but profit; no loss, but benefit; not only to die for Christ, but to die in Christ is gain. Blessed are the dead that die in the Lord, as well as those that die for the Lord.

Death appears gain to the believer, if we consider the private evils it frees and delivers him from, namely, from sin, from all temptations to sin, from all inclinations to offend, from all temporal afflictions, from all sufferings for God, from all sufferings from man for God's sake; especially if we consider the positive good that the believer gains by death, namely, perfection in grace, fulness of joy, the blessed vision, the society of glorified saints and angels, and the spirits of just men made perfect. So then, if a state of perfect holiness and purity be better than a state of corruption and temptation, if a state of rest and peace be better than a state of labour and sorrow, if it be better to be triumphing above, than sighing and groaning below, then dead saints are better where they are, than where they were, and death to them is gain, and infinitely advantageous.

Note, 3. That the gain which comes by death to the believer, is procured by Christ, namely, by his meritorious satisfaction, by his glorious ascension and possession, by his prevailing intercession; To live is Christ, to die is gain:

But if I live in the flesh, that is, if I shall continue to live longer in this mortal body, this is the fruit of my labour; that is, I foresee what will be the blessed fruit of my labour, namely, the conversion and gaining of more souls unto God and Christ; at least, as it is worthy labour, so shall it be my endeavour, to glorify Christ, by my continuance in the world.

Learn hence, That as it is the end if a minister's life, so he makes it the end of his living, to glorify Christ, by gaining souls unto him; and in order to the obtaining this great end, he is willing for the present to deny himself the advantage of being with Christ.

Observe next, St. Paul's strait which he was now in, which to choose, either life or death, if God should leave it to his choice; I am in a strait betwixt two: that is, I am divided in my thoughts and desires, whether to wish for life or death; his ardent love to Christ and himself inclined him to desire a dissolution, I desire to be dissolved, and to be with Christ; but his affectionate regard to his beloved Philippians inclined him to desire a continuation of his time and talents; nevertheless to abide still in the flesh is more needful for you.

Learn hence, That the life of pious ministers is far more profitable for their people than death.

2. That their death, being a departure unto Christ, is far better, and more desirable to themselves, than life: their life is profitable to civilize some, to convert others, to convince the erroneous, to confirm the weak; the world wants them, the church wants them, their flocks want them, their families want them, and they want them most that think they could spare them best. But their death being a departure, an immediate departure unto Christ, is far better, and more desirable to themselves, than life. Having a desire to depart and to be with Christ, which is far better: better in point of honour; for as they here laboured in the work of the ministry for him, they shall there sit down upon the throne with him, Rev 3:21.

Better in point of profit: he is heir and possessor of all things, and they shall be joint heirs, and joint possessors with him.

Thus may the words be considered, with relation to St. Paul, as a minister of the gospel: but they may be further considered with reference to him as a private Christian; I desire to depart.

Hence learn, That it is not only warrantable, but highly commendable, for a Christian to be not only fearless but desirous of death.

There are, 1. Unwarrantable and sinful desires of death; as when they are rash and hasty, when they are positive and peremptory, when they are directing and prescribing to God, either as to the time, or kind, or manner, of our dissolution, and when our desires are purely selfish, desiring death only as a freedom from present evils, and as a prevention of future sufferings.

2. There are warrantable and justifiable desires of death and dissolution; namely, when we desire it, to free us from the indwelling presence of sin, to put us into a state of perfect holiness, to bring us to the sight of Christ, to give us the possession of that happiness, which was contrived by infinite wisdom, purchased by infinite merit, prepared by infinite power, and bestowed by infinite love.

3. There are also commendable desires, or, the last-mentioned desires are highly commendable: they commend our faith, and proclaim our certain belief of a future state; they commend our love to God, to Christ; they commend our obedience, &c.

Learn, 2. That the souls of believers, at their departure from the body, are with Christ.

Quest. What is it to be with Christ?

Ans. It implies intuition; we shall see him, and see him as he is, not as once he was in a state of abasement:

it implies fruition; we shall enjoy him, as well as see him, and enjoy him to satisfaction, Ps 18:1-50 ult. and

it implies duration: we shall for ever be with the Lord.

Quest. But how doth it appear that the souls of good men, upon their departure from the body, are with Christ?

Ans. Thus: they are immediately capable of his presence and enjoyment upon their departure, and they are fully prepared for it.

If we be not fit for heaven when we die, we shall never be fit; all is done upon us that was ever intended to be done; and neither Christ's ardent desires to have his children with him, nor the vehement longings of their souls for the fruition and enjoyment of him, can or shall be delayed; such delays would make their hearts sick: no, they expect satisfaction, and God will not disappoint their expectation.

St. Paul having in the foregoing verses told the Philippians how needful it was for him to abide in the flesh, with respect to them, he here gives them a sort of confident assurance (which was given him by immediate revelation) that his life should at this time be preserved for the benefit of the church, and he set at liberty; and that he should come and spend a part of his time amongst them for the furtherance of their faith, and the increase of their joy, that so they might have more abundant matter of rejoicing in Christ, having received a new proof of his power and good-will towards them, in delivering him their apostles from death, and sending him to them again.

Learn hence, 1. That God always can, and sometimes will, so calm the rage of persecutors, that they cannot execute the evil by them intended and resolved against his faithful ministers and servants.

Notwithstanding Nero's cruelty, St. Paul had a confident persuasion that he should come out of prison and once more visit the churches.

Learn, 2. That Almighty God in great mercy to his church, doth sometimes prolong the lives of his faithful ministers, and most useful servants, and keep them longer out of heaven, that his people may reap the greater advantage by their labours here on earth.

Learn, 3. That the more unexpectedly the life of a laborious minister, or a pious and extraordinary Christian, is given him by God, the more abundant ought the church to be in their expressions of joy and thanksgiving to God for such an invaluable blessing: That your rejoicing may be more abundant in Jesus Christ for me, by my coming to you.

Observe here, 1. The general charge given by the apostle to his beloved Philippians, their lives should answer their light, and their practices correspond with their profession: Let your conversation be such as it becometh the gospel. A gospel profession requires and calls for a gospel conversation: as the gospel is a gospel of truth and faithfulness, of sincerity and plainness, so our conversation should be sincere and upright, without deceit or fraud; as the gospel is a gospel of peace, so a Christian conversation is a quiet, calm, and peaceable conversation; Christians should be men of peace, peace-makers, peace preservers, lovers of peace, and livers in peace.

The gospel is a gospel of love and mercy, of grace and goodness; the badge and cognizance of Christ's disciples, the mark and brand of Christ's sheep, is love unfeigned: thus a gospel conversation is an amicable, loving, and charitable conversation.

Again, the gospel of Christ is a gospel of meekness and humility, and its chief lesson is humility: Learn of me, for I am meek and lowly in heart, Matt 11:29 and, Be ye clothed with humility, 1Pe 5:5.

In a word, the gospel of Christ is a gospel of holiness and purity; a Christian conversation must be a pure, and holy, and spotless conversation. Saints by profession should be saints indeed; and there is a comeliness in a gospel-conversation, both as to the inward and outward man.

Walk as becometh the gospel of Christ; that is answerable to the precepts and commands of the gospel, and answerable to the promises and encouragements of the gospel, answerable to the helps and supplies of grace which the gospel affords, answerable to that grand pattern of holiness which the gospel sets before us, and answerable to that high and glorious hope which the gospel raises us up to the joyful expectation of; this is to walk as becometh the gospel of Christ.

Observe, 2. The apostle having given a general injunction to walk as becometh the gospel of Christ, next gives a particular injunction for concord and unity amongst themselves: That ye stand fast in one Spirit, with one mind.

Learn hence, that all those who would walk worthy of the gospel, should endeavour after a close, holy, and lasting, union amongst themselves. We can never expect to thrive in grace, if we do not live in peace; let us prize unity and peace as the beauty and strength of the body, and let us pursue peace and union with the utmost strength of our soul.

Observe, 3. Another duty exhorted to, and that is, an united contention: Striving together for the faith of the gospel. Before he exhorted them to an holy union; now, to an united contention: unite, but strive; yet let your striving be in communion, not in contention; strive together in all holy and united endeavours to comfort and confirm one another in the faith of the gospel.

Observe, 4. He exhorts them as to an holy union, and an united contention, so to an humble boldness: In nothing terrified by your adversaries; in nothing, that is, terrified in no degree at any thing they shall do. Be not afraid to be holy; for your adversaries can never hurt you, if they do not hinder you in your duty; the less they fear God, the less you need to fear them.

Observe, 5. A double argument to persuade them to the foregoing duty: In nothing terrified by their adversaries.

1. This will be to them an evident token of perdition: that is, an united, humble, peaceable boldness, in your holy course, whereby you walk in the spirit and power of the gospel, without fright or fear, will be to your persecutors an evident token of perdition. Persecution is a black mark of a son of perdition, and a very evident token to a man's own conscience that he is in the way of destruction.

2. But to you of salvation: that is, such as suffer patiently, yet resolutely, for the gospel are in the way of salvation; and their sufferings shall promote their eternal salvation: it is added,--

Salvation, and that of God: now this implies two things;

1. That the salvation of suffering Christians shall be sure, they shall certainly be saved, for God has undertaken for it. Now, if it be God that saves, Who shall destroy? Satan will say, "Serve me, and I will save you;" but he is feeble and cannot; false, and will not save. The world will say, "Cast in your lot among us, and we will save you harmless;" but there is no more trust to be given to the children than to the father of lies. But if the God of truth and power says, "I will save;" who will say nay?

2. That their salvation shall be great, as well as sure: he will save them with a mighty salvation, from their mighty sufferings and mighty fears. Suffer for Christ, and then fear none of those things which you shall suffer.

2. But to you of salvation: that is, such as suffer patiently, yet resolutely, for the gospel are in the way of salvation; and their sufferings shall promote their eternal salvation: it is added,-- Salvation, and that of God: now this implies two things; 1. That the salvation of suffering Christians shall be sure, they shall certainly be saved, for God has undertaken for it. Now, if it be God that saves, Who shall destroy? Satan will say, "Serve me, and I will save you;" but he is feeble and cannot; false, and will not save. The world will say, "Cast in your lot among us, and we will save you harmless;" but there is no more trust to be given to the children than to the father of lies. But if the God of truth and power says, "I will save;" who will say nay? 2. That their salvation shall be great, as well as sure: he will save them with a mighty salvation, from their mighty sufferings and mighty fears. Suffer for Christ, and then fear none of those things which you shall suffer.

These words come in by the way of encouragement to the practice of the fore-mentioned duty, namely, of courageous suffering for the gospel of Christ; he tells them, that as ability to believe on Christ, so likewise power to suffer for Christ, were both the gift of God, and as such purchased by Christ for them, and freely bestowed upon them.

Learn hence, 1. That it is the duty of all the disciples and followers of Jesus, not only to believe in him, but cheerfully to suffer for him, when he calls them to it;--not only to believe, but to suffer.

Learn, 2. That suffering for Christ is the gift of God, as well as faith in Christ: Unto you it is given, not only to believe but to suffer.

1. Ability to suffer is his gift; it is the purchase of his merits, it is the fruit of his mediation. Preparation for suffering, and patience under suffering, are the gift of Christ.

2. As abilities for suffering, so the comforts of suffering, are the gift of Christ; through him it is that his saints glory in tribulation, and their trials are not only tolerable, but joyous.

In short, to suffer for Christ, is,

1. A free gift; and,

2. An honourable gift; and,

3. A special and peculiar gift; it is a gift peculiar to saints; yea, peculiar only to some saints.

It is only peculiar to saints; the angels glorify Christ by doing, but not by suffering. I doubt not, but had the angels bodies of flesh, as saints have, they would be glad to lay their necks on the block for Christ, as saints do. But this is the peculiar privilege of believers; unto you it is given, and not to them. And although a suffering disposition, a readiness and preparation of mind to glorify Christ by suffering, is given to all believers; yet the honour of actually suffering death for Christ is given but to a few.

Learn, 3. That faith in Christ must go before suffering for Christ; it must first be given to us to believe on him, before we can suffer for his sake; then only are sufferings truly Christian, and an evidence of salvation, when the sufferer is first a believer: without the shield of faith, we can no more resist the fury of the persecutors, than we can repel the fiery darts of the destroyer; Unto you it is given, on the behalf of Christ, not only to believe on him, but, &c.

Here is the last argument made use of by the apostle to encourage them unto patient suffering for the gospel of Christ, as it would render them comfortable to Christ their head, so to him their apostle, who suffered many hard things when he was at Philippi, as they had seen, and stood ready to suffer, not only bonds, but death itself, now he was at Rome, which they heard of: Having the same conflict which you saw in me, and now hear to be in me.

Here observe, 1. The title given by St. Paul to his sufferings for the gospel; he calls them a conflict.

Learn, That Christian courage under sufferings cannot be kept up without a mighty conflict; we must conflict with our enemies, with the rage of persecutors; we must conflict with ourselves, and with our own spirits, to keep them from fainting under persecution; and we must even conflict with God himself, wrestle with him, by prayers, for extraordinary measures of strength to support us under sufferings, and to enable us to glorify God in and by them: well might the apostle then call his sufferings a conflict.

Observe, 2. St. Paul encourages the Philippians to conflict with sufferings, from his own example before them: Having the same conflict which you saw in me.

Learn, That the prudent and patient sufferings of the ministers of Christ for the truth of the gospel are, and ought to be, a powerful encouragement to all their people to conflict with the like difficulties and trials for the testimony of Christ: the Captain goes first, leads the van, his ministers follow, and their people bring up the rear; and, having suffered together, they shall also be glorified together; a suffering head, and suffering members, shall never be separated.