Philippians 2 commentary

Here are further exhortations to Christian duties; to like-mindedness and lowly-mindedness, according to the example of the Lord Jesus. Kindness is the law of Christ's kingdom, the lesson of his school, the livery of his family. Several motives to brotherly love are mentioned. If you expect or experience the benefit of God's compassions to yourselves, be compassionate one to another. It is the joy of ministers to see people like-minded. Christ came to humble us, let there not be among us a spirit of pride. We must be severe upon our own faults, and quick in observing our own defects, but ready to make favourable allowances for others. We must kindly care for others, but not be busy-bodies in other men's matters. Neither inward nor outward peace can be enjoyed, without lowliness of mind.

The example of our Lord Jesus Christ is set before us. We must resemble him in his life, if we would have the benefit of his death. Notice the two natures of Christ; his Divine nature, and human nature. Who being in the form of God, partaking the Divine nature, as the eternal and only-begotten Son of God, Joh 1:1, had not thought it a robbery to be equal with God, and to receive Divine worship from men. His human nature; herein he became like us in all things except sin. Thus low, of his own will, he stooped from the glory he had with the Father before the world was. Christ's two states, of humiliation and exaltation, are noticed. Christ not only took upon him the likeness and fashion, or form of a man, but of one in a low state; not appearing in splendour. His whole life was a life of poverty and suffering. But the lowest step was his dying the death of the cross, the death of a malefactor and a slave; exposed to public hatred and scorn. The exaltation was of Christ's human nature, in union with the Divine. At the name of Jesus, not the mere sound of the word, but the authority of Jesus, all should pay solemn homage. It is to the glory of God the Father, to confess that Jesus Christ is Lord; for it is his will, that all men should honour the Son as they honour the Father, Joh 5:23. Here we see such motives to self-denying love as nothing else can supply. Do we thus love and obey the Son of God?

We must be diligent in the use of all the means which lead to our salvation, persevering therein to the end. With great care, lest, with all our advantages, we should come short. Work out your salvation, for it is God who worketh in you. This encourages us to do our utmost, because our labour shall not be in vain: we must still depend on the grace of God. The working of God's grace in us, is to quicken and engage our endeavours. God's good-will to us, is the cause of his good work in us. Do your duty without murmurings. Do it, and do not find fault with it. Mind your work, and do not quarrel with it. By peaceableness; give no just occasion of offence. The children of God should differ from the sons of men. The more perverse others are, the more careful we should be to keep ourselves blameless and harmless. The doctrine and example of consistent believers will enlighten others, and direct their way to Christ and holiness, even as the light-house warns mariners to avoid rocks, and directs their course into the harbour. Let us try thus to shine. The gospel is the word of life, it makes known to us eternal life through Jesus Christ. Running, denotes earnestness and vigour, continual pressing forward; labouring, denotes constancy, and close application. It is the will of God that believers should be much in rejoicing; and those who are so happy as to have good ministers, have great reason to rejoice with them. (Php 2:19-30)

It is best with us, when our duty becomes natural to us. Naturally, that is, sincerely, and not in pretence only; with a willing heart and upright views. We are apt to prefer our own credit, ease, and safety, before truth, holiness, and duty; but Timothy did not so. Paul desired liberty, not that he might take pleasure, but that he might do good. Epaphroditus was willing to go to the Philippians, that he might be comforted with those who had sorrowed for him when he was sick. It seems, his illness was caused by the work of God. The apostle urges them to love him the more on that account. It is doubly pleasant to have our mercies restored by God, after great danger of their removal; and this should make them more valued. What is given in answer to prayer, should be received with great thankfulness and joy.

1 If there is therefore any consolation. There is an extraordinary tenderness in this exhortation, “Ceste exhortation est plene d’affections vehementes;” — “This exhortation is full of intense affections.” in which he entreats by all means the Philippians mutually to cherish harmony among themselves, lest, in the event of their being torn asunder by intestine contentions, they should expose themselves to the impostures of the false apostles. For when there are disagreements, there is invariably a door opened for Satan to disseminate impious doctrines, while agreement is the best bulwark for repelling them.

As the term παρακλήσεως is often taken to mean exhortation, the commencement of the passage might be explained in this manner: “If an exhortation which is delivered in the name and by the authority of Christ, has any weight with you.” The other meaning, however, corresponds better with the context: “If there is among you any consolation of Christ,” by means of which you may alleviate my griefs, and if you would afford me any consolation and relief, which you assuredly owe me in the exercise of love; if you take into view that fellowship of the Spirit, which ought to make us all one; if any feeling of humanity and mercy resides in you, which might stir you up to alleviate my miseries, fulfill ye my joy, etc. From this we may infer, how great a blessing unity in the Church is, and with what eagerness pastors should endeavor to secure it. “Et que les pasteurs le doyuent procurer d’vne affection vehemente et zele ardent;” — “And that pastors should endeavor to procure it with intense desire and ardent zeal.” We must also at the same time take notice, how he humbles himself by beseechingly imploring their pity, while he might have availed himself of his paternal authority, so as to demand respect from them as his sons. “Il peust vser d’authorite paternelle, et demander que pour la reuerence qu’ils luy deuoyent comme ses enfans, ils feissent ce qu’il enseigne yci;” — “He might have exercised paternal authority, and have demanded that in consideration of the respect which they owed him as his children, they should do what he here inculcates.” He knew how to exercise authority when it was necessary, but at present he prefers to use entreaties, because he knew that these would be better fitted to gain an entrance into their affections, “Pour entrer dedans leurs cœurs, et es mouuoir leurs affections;” — “For entering into their hearts, and moving their affections.” and because he was aware that he had to do with persons who were docile and compliant. In this manner the pastor must have no hesitation to assume different aspects for the sake of the Church. “Ne doit faire difficulte de se transformer selon qu’il cognoistra que ce sera le proufit de l’Eglise;” — “Should have no hesitation in transforming himself according as he may perceive that this will be for the advantage of the Church.”

2 Fulfil ye my joy. Here again we may see how little anxiety he had as to himself, provided only it went well with the Church of Christ. He was kept shut up in prison, and bound with chains; he was reckoned worthy of capital punishment — before his view were tortures — near at hand was the executioner; yet all these things do not prevent his experiencing unmingled joy, provided he sees that the Churches are in a good condition. Now what he reckons the chief indication of a prosperous condition of the Church is — when mutual agreement prevails in it, and brotherly harmony. Thus the 137th Psalm teaches us in like manner, that our crowning joy is the remembrance of Jerusalem. (Psalm 137:6.) But if this were the completion of Paul’s joy, the Philippians would have been worse than cruel if they had tortured the mind of this holy man with a twofold anguish by disagreement among themselves.

That ye think the same thing. The sum is this — that they be joined together in views and inclinations. For he makes mention of agreement in doctrine and mutual love; and afterwards, repeating the same thing, (in my opinion,) he exhorts them to be of one mind, and to have the same views. The expression τὸ αὐτὸ, (the same thing,) implies that they must accommodate themselves to each other. Hence the beginning of love is harmony of views, but that is not sufficient, unless men’s hearts are at the same time joined together in mutual affection. At the same time there were no inconsistency in rendering it thus: — “that ye may be of the same mind — so as to have mutual love, to be one in mind and one in views;” for participles are not unfrequently made use of instead of infinitives. I have adopted, however, the view which seemed to me less forced.

3 Nothing through strife or vain-glory. These are two most dangerous pests for disturbing the peace of the Church. Strife is awakened when every one is prepared to maintain pertinaciously his own opinion; and when it has once begun to rage it rushes headlong “Sans pouuoir estre arrestee;” — “Without being capable of being arrested.” in the direction from which it has entered. Vain-glory Κενοδόξοι persons whose object is to acquire power, and who, if they see others superior to themselves, are offended. (Galatians 5:26.) This κενοδοξία vain-glory, produces contentions of all kinds; and it produces this evil besides, that persons who have gone wrong, and who might have been restored to truth and virtue by humble, friendly admonition, are often, by the interference of vain-glorious, ostentatious instructors, confirmed in error and vice.” — Storr. See Biblical Cabinet, vol. 40, p. 132, note. — Ed. tickles men’s minds, so that every one is delighted with his own inventions. Hence the only way of guarding against dissensions is — when we avoid strifes by deliberating and acting peacefully, especially if we are not actuated by ambition. For ambition is a means of fanning all strifes. “Est le sufflet qui allume toutes contentions;” — “Is the bellows that kindles up all strifes.” Vain-glory means any glorying in the flesh; for what ground of glorying have men in themselves that is not vanity?

But by humility. For both diseases he brings forward one remedy — humility, and with good reason, for it is the mother of moderation, the effect of which is that, yielding up our own right, we give the preference to others, and are not easily thrown into agitation. He gives a definition of true humility — when every one esteems himself less than others. Now, if anything in our whole life is difficult, this above everything else is so. Hence it is not to be wondered if humility is so rare a virtue. For, as one says, “Comme quelqu’vn a dit anciennement;” — “As some one has said anciently.” “Every one has in himself the mind of a king, by claiming everything for himself.” See! here is pride. Afterwards from a foolish admiration of ourselves arises contempt of the brethren. And so far are we from what Paul here enjoins, that one can hardly endure that others should be on a level with him, for there is no one that is not eager to have superiority.

But it is asked, how it is possible that one who is in reality distinguished above others can reckon those to be superior to him who he knows are greatly beneath him? I answer, that this altogether depends on a right estimate of God’s gifts, and our own infirmities. For however any one may be distinguished by illustrious endowments, he ought to consider with himself that they have not been conferred upon him that he might be self-complacent, that he might exalt himself, or even that he might hold himself in esteem. Let him, instead of this, employ himself in correcting and detecting his faults, and he will have abundant occasion for humility. In others, on the other hand, he will regard with honor whatever there is of excellences, and will by means of love bury their faults. The man who will observe this rule, will feel no difficulty in preferring others before himself. And this, too, Paul meant when he added, that they ought not to have every one a regard to themselves, but to their neighbors, or that they ought not to be devoted to themselves. Hence it is quite possible that a pious man, even though he should be aware that he is superior, may nevertheless hold others in greater esteem.

Philippians 2:5-11

5. Let this mind be in you, which was also in Christ Jesus:

5. Hoc enim sentiatur in vobis quod et in Christo Iesu:

6. Who, being in the form of God, thought it not robbery to be equal with God:

6. Qui quum in forma Dei esset, non rapinam arbitratus esset, Deo aequalem se esse:

7. But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:

7. Sed se ipsum exinanivit, forma servi accepta, in similitudine hominum constitutus, et forma repertus ut homo.

8. And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.

8. Humiliavit, inquam, se ipsum, factus obediens usque ad mortem, mortem vero crucis.

9. Wherefore God also hath highly exalted him, and given him a name which is above every name:

9. Quamobrem et Deus illum superexaltavit, et dedit illi nomen quod esset super omne nomen,

10. That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth;

10. Ut in nomine Iesu omne genu flectatur, cælestium, terrestrium, et infernorum,

11. And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

11. Et omnis lingua confiteatur, quod Dominus Iesus in gloriam est Dei Patris.

5. He now recommends, from the example of Christ, the exercise of humility, to which he had exhorted them in words. There are, however, two departments, in the first of which he invites us to imitate Christ, because this is the rule of life: “Pourceque l’imitation d’ iceluy est la regle de bien viure;” — “Because imitation of him is the rule of right living.” in the second, he allures us to it, because this is the road by which we attain true glory. Hence he exhorts every one to have the same disposition that was in Christ. He afterwards shews what a pattern of humility has been presented before us in Christ. I have retained the passive form of the verb, though I do not disapprove of the rendering given it by others, because there is no difference as to meaning. I merely wished that the reader should be in possession of the very form of expression which Paul has employed.

6 Inasmuch as he was in the form of God. This is not a comparison between things similar, but in the way of greater and less. Christ’s humility consisted in his abasing himself from the highest pinnacle of glory to the lowest ignominy: our humility consists in refraining from exalting ourselves by a false estimation. He gave up his right: all that is required of us is, that we do not assume to ourselves more than we ought. Hence he sets out with this — that, inasmuch as he was in the form of God, he reckoned it not an unlawful thing for him to shew himself in that form; yet he emptied himself. Since, then, the Son of God descended from so great a height, how unreasonable that we, who are nothing, should be lifted up with pride!

The form of God means here his majesty. For as a man is known by the appearance of his form, so the majesty, which shines forth in God, is his figure. “Car tout ainsi qu’vn homme est cognu quand on contemple la forme de son visage et sa personne, aussi la maieste, qui reluit en Dieu, est la forme ou figure d’iceluy;” — “For just as a man is known, when we mark the form of his appearance and his person, so the majesty, which shines forth in God, is his form or figure.” Or if you would prefer a more apt similitude, the form of a king is his equipage and magnificence, shewing him to be a king — his scepter, his crown, his mantle, “Le manteau royal;” — “His royal mantle.” his attendants, “La garde a l’entour;” — “The guard in attendance.” his judgment-throne, and other emblems of royalty; the form of a consul was — his long robe, bordered with purple, his ivory seat, his lictors with rods and hatchets. Christ, then, before the creation of the world, was in the form of God, because from the beginning he had his glory with the Father, as he says in John 17:5. For in the wisdom of God, prior to his assuming our flesh, there was nothing mean or contemptible, but on the contrary a magnificence worth of God. Being such as he was, he could, without doing wrong to any one, shew himself equal with God; but he did not manifest himself to be what he really was, nor did he openly assume in the view of men what belonged to him by right.

Thought it not robbery. There would have been no wrong done though he had shewn himself to be equal with God. For when he says, he would not have thought, it is as though he had said, “He knew, indeed, that this was lawful and right for him,” that we might know that his abasement was voluntary, not of necessity. Hitherto it has been rendered in the indicative — he thought, but the connection requires the subjunctive. It is also quite a customary thing for Paul to employ the past indicative in the place of the subjunctive, by leaving the potential particle ἄν, as it is called, to be supplied — as, for example, in Romans 9:3, ηὐχόμην, for I would have wished; and in 1 Corinthians 2:8; εἰ γὰρ ἔγνωσαν, if they had known. Every one, however, must perceive that Paul treats hitherto of Christ’s glory, which tends to enhance his abasement. Accordingly he mentions, not what Christ did, but what it was allowable for him to do.

Farther, that man is utterly blind who does not perceive that his eternal divinity is clearly set forth in these words. Nor does Erasmus act with sufficient modesty in attempting, by his cavils, to explain away this passage, as well as other similar passages. “Comme s’ils ne faisoyent rien a ce propos-la;” — “As if they had no bearing on that point.” He acknowledges, indeed, everywhere that Christ is God; but what am I the better for his orthodox confession, if my faith is not supported by any Scripture authority? I acknowledge, certainly, that Paul does not make mention here of Christ’s divine essence; but it does not follow from this, that the passage is not sufficient for repelling the impiety of the Arians, who pretended that Christ was a created God, and inferior to the Father, and denied that he was consubstantial. “C’est à dire d’vne mesme substance auec le Pere;” — “That is to say, of the same substance as the Father.” For where can there be equality with God without robbery, excepting only where there is the essence of God; for God always remains the same, who cries by Isaiah, I live; I will not give my glory to another. (Isaiah 48:11.) Form means figure or appearance, as they commonly speak. This, too, I readily grant; but will there be found, apart from God, such a form, so as to be neither false nor forged? As, then, God is known by means of his excellences, and his works are evidences of his eternal Godhead, (Romans 1:20,) so Christ’s divine essence is rightly proved from Christ’s majesty, which he possessed equally with the Father before he humbled himself. As to myself, at least, not even all devils would wrest this passage from me — inasmuch as there is in God a most solid argument, from his glory to his essence, which are two things that are inseparable.

7 Emptied himself. This emptying is the same as the abasement, as to which we shall see afterwards. The expression, however, is used, ευμφατικωτέρως, (more emphatically,) to mean, — being brought to nothing. Christ, indeed, could not divest himself of Godhead; but he kept it concealed for a time, that it might not be seen, under the weakness of the flesh. Hence he laid aside his glory in the view of men, not by lessening it, but by concealing it.

It is asked, whether he did this as man? Erasmus answers in the affirmative. But where was the form of God before he became man? Hence we must reply, that Paul speaks of Christ wholly, as he was God manifested in the flesh, (1 Timothy 3:16;) but, nevertheless, this emptying is applicable exclusive to his humanity, as if I should say of man, “Man being mortal, he is exceedingly senseless if he thinks of nothing but the world,” I refer indeed to man wholly; but at the same time I ascribe mortality only to a part of him, namely, to the body. As, then, Christ has one person, consisting of two natures, it is with propriety that Paul says, that he who was the Son of God, — in reality equal to God, did nevertheless lay aside his glory, when he in the flesh manifested himself in the appearance of a servant.

It is also asked, secondly, how he can be said to be emptied, while he, nevertheless, invariably proved himself, by miracles and excellences, to be the Son of God, and in whom, as John testifies, there was always to be seen a glory worthy of the Son of God? (John 1:14.) I answer, that the abasement of the flesh was, notwithstanding, like a vail, by which his divine majesty was concealed. On this account he did not wish that his transfiguration should be made public until after his resurrection; and when he perceives that the hour of his death is approaching, he then says, Father, glorify thy Son. (John 17:1.) Hence, too, Paul teaches elsewhere, that he was declared to be the Son of God by means of his resurrection. (Romans 1:4.) He also declares in another place, (2 Corinthians 13:4,) that he suffered through the weakness of the flesh. In fine, the image of God shone forth in Christ in such a manner, that he was, at the same time, abased in his outward appearance, and brought down to nothing in the estimation of men; for he carried about with him the form of a servant, and had assumed our nature, expressly with the view of his being a servant of the Father, nay, even of men. Paul, too, calls him the Minister of the Circumcision, (Romans 15:8;) and he himself testifies of himself, that he came to minister, (Matthew 20:28;) and that same thing had long before been foretold by Isaiah — Behold my servant, etc. Isaiah 42:1 cf. Matthew 12:18, — fj.

In the likeness of men Γενόμενος is equivalent here to constitutus — (having been appointed.) For Paul means that he had been brought down to the level of mankind, so that there was in appearance nothing that differed from the common condition of mankind. The Marcionites perverted this declaration for the purpose of establishing the phantasm of which they dreamed. They can, however, be refuted without any great difficulty, inasmuch as Paul is treating here simply of the manner in which Christ manifested himself, and the condition with which he was conversant when in the world. Let one be truly man, he will nevertheless be reckoned unlike others, if he conducts himself as if he were exempt from the condition of others. Paul declares that it was not so as to Christ, but that he lived in such a manner, that he seemed as though he were on a level with mankind, and yet he was very different from a mere man, although he was truly man. The Marcionites therefore shewed excessive childishness, in drawing an argument from similarity of condition for the purpose of denying reality of nature. See Calvin’s Institutes, vol. 2:13-15.

Found means here, known or seen. For he treats, as has been observed, of estimation. In other words, as he had affirmed previously that he was truly God, the equal of the Father, so he here states, that he was reckoned, as it were, abject, and in the common condition of mankind. We must always keep in view what I said a little ago, that such abasement was voluntary.

8 He became obedient. Even this was great humility — that from being Lord he became a servant; but he says that he went farther than this, because, while he was not only immortal, but the Lord of life and death, he nevertheless became obedient to his Father, even so far as to endure death. This was extreme abasement, especially when we take into view the kind of death, which he immediately adds, with the view of enhancing it. “Pour amplifier et exaggerer la chose;” — “For the sake of amplifying and enhancing the thing.” For by dying in this manner he was not only covered with ignominy in the sight of God, but was also accursed in the sight of God. It is assuredly such a pattern of humility as ought to absorb the attention of all mankind; so far is it from being possible to unfold it in words in a manner suitable to its dignity.

9 Therefore God hath highly exalted. By adding consolation, he shews that abasement, to which the human mind is averse, is in the highest degree desirable. There is no one, it is true, but will acknowledge that it is a reasonable thing that is required from us, when we are exhorted to imitate Christ. This consideration, however, stirs us up to imitate him the more cheerfully, when we learn that nothing is more advantageous for us than to be conformed to his image. Now, that all are happy who, along with Christ, voluntarily abase themselves, he shews by his example; for from the most abject condition he was exalted to the highest elevation. Every one therefore that humbles himself will in like manner be exalted. Who would now be reluctant to exercise humility, by means of which the glory of the heavenly kingdom is attained?

This passage has given occasion to sophists, or rather they have seized hold of it, to allege that Christ merited first for himself, and afterwards for others. Now, in the first place, even though there were nothing false alleged, it would nevertheless be proper to avoid such profane speculations as obscure the grace of Christ — in imagining that he came for any other reason than with a view to our salvation. Who does not see that this is a suggestion of Satan — that Christ suffered upon the cross, that he might acquire for himself, by the merit of his work, what he did not possess? For it is the design of the Holy Spirit, that we should, in the death of Christ, see, and taste, and ponder, and feel, and recognize nothing but God’s unmixed goodness, and the love of Christ toward us, which was great and inestimable, that, regardless of himself, he devoted himself and his life for our sakes. In every instance in which the Scriptures speak of the death of Christ, they assign to us its advantage and price; — that by means of it we are redeemed — reconciled to God — restored to righteousness — cleansed from our pollutions — life is procured for us, and the gate of life opened. Who, then, would deny that it is at the instigation of Satan that the persons referred to maintain, on the other hand, that the chief part of the advantage is in Christ himself — that a regard to himself had the precedence of that which he had to us — that he merited glory for himself before he merited salvation for us?

Farther, I deny the truth of what they allege, and I maintain that Paul’s words are impiously perverted to the establishment of their falsehood; for that the expression, for this cause, denotes here a consequence rather than a reason, is manifest from this, that it would otherwise follow, that a man could merit Divine honors, and acquire the very throne of God — which is not merely absurd, but even dreadful to make mention of. For of what exaltation of Christ does the Apostle here speak? It is, that everything may be accomplished in him that God, by the prophet Isaiah, exclusively claims to himself. Hence the glory of God, and the majesty, which is so peculiar to him, that it cannot be transferred to any other, will be the reward of man’s work!

Again, if they should urge the mode of expression, without any regard to the absurdity that will follow, the reply will be easy — that he has been given us by the Father in such a manner, that his whole life is as a mirror that is set before us. As, then, a mirror, though it has splendor, has it not for itself, but with the view of its being advantageous and profitable to others, so Christ did not seek or receive anything for himself, but everything for us. For what need, I ask, had he, who was the equal of the Father, of a new exaltation? Let, then, pious readers learn to detest the Sorbonnic sophists with their perverted speculations.

Hath given him a name Name here is employed to mean dignity — a manner of expression which is abundantly common in all languages — “Jacet sine nomine truncus; He lies a headless nameless carcass.” Virg. Æn. 2:557, 558. The mode of expression, however, is more especially common in Scripture. The meaning therefore is, that supreme power was given to Christ, and that he was placed in the highest rank of honor, so that there is no dignity found either in heaven or in earth that is equal to his. Hence it follows that it is a Divine name. “Et de cela il s’en ensuit, que c’est vn nom ou dignite propre a Dieu seul;” —”And from this it follows, that it is a name or dignity that belongs to God alone.” This, too, he explains by quoting the words of Isaiah, where the Prophet, when treating of the propagation of the worship of God throughout the whole world, introduces God as speaking thus: —

“I live: every knee will bow to me, and every tongue will swear to me,” etc. (Isaiah 45:23.)

Now, it is certain that adoration is here meant, which belongs peculiarly to God alone. I am aware that some philosophise with subtlety as to the name Jesus, as though it were derived from the ineffable name Jehovah. “Comme s’il estoit deduit du nom Jehouah, lequel les Juifs par superstition disent qu’il n’est licite de proferer;” — “As if it were derived from the name Jehovah, which the Jews superstitiously say that it is not lawful to utter.” In the reason, however, which they advance, I find no solidity. As for me, I feel no pleasure in empty subtleties; “En ces subtilitez vaines et frivoles;” —”In these empty and frivolous subtleties.” and it is dangerous to trifle in a matter of such importance. Besides, who does not see that it is a forced, and anything rather than a genuine, exposition, when Paul speaks of Christ’s whole dignity, to restrict his meaning to two syllables, as if any one were to examine attentively the letters of the word Alexander, in order to find in them the greatness of the name that Alexander acquired for himself. Their subtlety, therefore, is not solid, and the contrivance is foreign to Paul’s intention. But worse than ridiculous is the conduct of the Sorbonnic sophists, who infer from the passage before us that we ought to bow the knee whenever the name of Jesus is pronounced, as though it were a magic word which had all virtue included in the sound of it. ”Duquel toute la vertu consistast au son et en la prononciation;” —”The whole virtue of which consisted in the sound and the pronunciation.” Paul, on the other hand, speaks of the honor that is to be rendered to the Son of God—not to mere syllables.

10 Every knee might bow. Though respect is shewn to men also be means of this rite, there can nevertheless be no doubt that what is here meant is that adoration which belongs exclusively to God, of which the bending of the knee is a token. “Vn signe et ceremonie externe;” —”An outward sign and rite.” As to this, it is proper to notice, that God is to be worshipped, not merely with the inward affection of the heart, but also by outward profession, if we would render to him what is his due. Hence, on the other hand, when he would describe his genuine worshippers, he says that they

have not bowed the knee to the image of Baal. (1 Kings 19:18.)

But here a question arises — whether this relates to the divinity of Christ or to his humanity, for either of the two is not without some inconsistency, inasmuch as nothing new could be given to his divinity; and his humanity in itself, viewed separately, has by no means such exaltation belonging to it that it should be adored as God? I answer, that this, like many things else, is affirmed in reference to Christ’s entire person, viewed as God manifested in the flesh. (1 Timothy 3:16.) For he did not abase himself either as to his humanity alone, or as to his divinity alone, but inasmuch as, clothed in our flesh, he concealed himself under its infirmity. So again God exalted his own Son in the same flesh, in which he had lived in the world abject and despised, to the highest rank of honor, that he may sit at his right hand.

Paul, however, appears to be inconsistent with himself; for in Romans 14:11, he quotes this same passage, when he has it in view to prove that Christ will one day be the judge of the living and the dead. Now, it would not be applicable to that subject, if it were already accomplished, as he here declares. I answer, that the kingdom of Christ is on such a footing, that it is every day growing and making improvement, while at the same time perfection is not yet attained, nor will be until the final day of reckoning. Thus both things hold true — that all things are now subject to Christ, and that this subjection will, nevertheless, not be complete until the day of the resurrection, because that which is now only begun will then be completed. Hence, it is not without reason that this prophecy is applied in different ways at different times, as also all the other prophecies, which speak of the reign of Christ, do not restrict it to one particular time, but describe it in its entire course. From this, however, we infer that Christ is that eternal God who spoke by Isaiah.

Things in heaven, things on earth, things under the earth. Since Paul represents all things from heaven to hell as subject to Christ, Papists trifle childishly when they draw purgatory from his words. Their reasoning, however, is this — that devils are so far from bowing the knee to Christ, that they are in every way rebellious against him, and stir up others to rebellion, as if it were not at the same time written that they tremble at the simple mention of God. (James 2:19.) How will it be, then, when they shall come before the tribunal of Christ? I confess, indeed, that they are not, and never will be, subject of their own accord and by cheerful submission; but Paul is not speaking here of voluntary obedience; nay more, we may, on the contrary, turn back upon them an argument, by way of retortion, (αντιστρέφον,) in this manner: — “The fire of purgatory, according to them, is temporary, and will be done away at the day of judgment: hence this passage cannot be understood as to purgatory, because Paul elsewhere declares that this prophecy will not be fulfilled until Christ shall manifest himself for judgment.” Who does not see that they are twice children in respect of these disgusting frivolities? “Qui ne voit qu’ils sont plus qu’ enfans en telles subtilitez friuoles et niaiseries qu’ils affectent?” — “Who does not see that they are worse than children in such frivolous subtleties and fooleries which they affect?”

11 Is Lord, to the glory of God the Father. It might also be read, In the glory, because the particle εἰς (to) is often used in place of ἐν (in.) I prefer, however, to retain its proper signification, as meaning, that as the majesty of God has been manifested to men through Christ, so it shines forth in Christ, and the Father is glorified in the Son. See John 5:17, and you will find an exposition of this passage.

Philippians 2:12-16

12. Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling.

12. Itaque amici mei, quemadmodum semper obedistis, ne quasi in praesentia mea solum, sed nunc multo magis in absentia mea, cum timore et tremore vestram salutem operamini:

13. For it is God which worketh in you both to will and to do of his good pleasure.

13. Deus enim est, qui efficit in vobis et velle et efficere, pro bona voluntate.

14. Do all things without murmurings and disputings:

14. Omnia facite absque murmurationibus et disceptationibus,

15. That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world;

15. Ut sitis tales, de quibus nemo conqueratur, et sinceri filii Dei irreprehensibiles, in medio generationis pravae et tortuosae, inter quos lucete, tanquam luminaria in mundo:

16. Holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain.

16. Sermonem vitae sustinentes, in gloriam meam, in diem Christi, quod non frustra cucurrerim, nec frustra laboraverim.

12 Therefore, etc. He concludes the whole of the preceding exhortation with a general statement — that they should humble themselves under the Lord’s hand, for that will very readily secure, that, laying aside all arrogance, they will be gentle and indulgent to each other. This is the only befitting way in which the mind of man may learn gentleness, when one who, while viewing himself apart, pleased himself in his hiding-places, comes to examine himself as compared with God.

As ye have always obeyed. He commends their previous obedience, that he may encourage them the more to persevere. As, however, it is the part of hypocrites to approve themselves before others, but so soon as they have withdrawn from public view, to indulge themselves more freely, as if every occasion of reverence and fear were removed, he admonishes them not to shew themselves obedient in his presence merely, but also, and even much more, in his absence. For if he were present, he could stimulate and urge them on by continued admonitions. Now, therefore, when their monitor is at a distance from them, “Maintenant donc qu’il est loin d’eux, et qu’il ne les pent plus admonester en presence;” — “Now, therefore, when he is at a distance from them, and can no longer admonish them when present.” there is need that they should stir up themselves.

With fear and trembling. In this way he would have the Philippians testify and approve their obedience — by being submissive and humble. Now the source of humility is this — acknowledging how miserable we are, and devoid of all good. To this he calls them in this statement. For whence comes pride, but from the assurance which blind confidence produces, when we please ourselves, and are more puffed up with confidence in our own virtue, than prepared to rest upon the grace of God. In contrast with this vice is that fear to which he exhorts. Now, although exhortation comes before doctrine, in the connection of the passage, it is in reality after it, in point of arrangement, inasmuch as it is derived from it. I shall begin, accordingly, with doctrine.

13 It is God that worketh. This is the true engine for bringing down all haughtiness — this the sword for putting an end to all pride, when we are taught that we are utterly nothing, and can do nothing, except through the grace of God alone. I mean supernatural grace, which comes forth from the spirit of regeneration. For, considered as men, we already are, and live and move in God. (Acts 17:28.) But Paul reasons here as to a kind of movement different from that universal one. Let us now observe how much he ascribes to God, and how much he leaves to us.

There are, in any action, two principal departments — the inclination, and the power to carry it into effect. Both of these he ascribes wholly to God; what more remains to us as a ground of glorying? Nor is there any reason to doubt that this division has the same force as if Paul had expressed the whole in a single word; for the inclination is the groundwork; the accomplishment of it is the summit of the building brought to a completion. He has also expressed much more than if he had said that God is the Author of the beginning and of the end. For in that case sophists would have alleged, by way of cavil, that something between the two was left to men. But as it is, what will they find that is in any degree peculiar to us? They toil hard in their schools to reconcile with the grace of God free-will — of such a nature, I mean, as they conceive of — which might be capable of turning itself by its own movement, and might have a peculiar and separate power, by which it might co-operate with the grace of God. I do not dispute as to the name, but as to the thing itself. In order, therefore, that free-will may harmonize with grace, they divide in such a manner, that God restores in us a free choice, that we may have it in our power to will aright. Thus they acknowledge to have received from God the power of willing aright, but assign to man a good inclination. Paul, however, declares this to be a work of God, without any reservation. For he does not say that our hearts are simply turned or stirred up, or that the infirmity of a good will is helped, but that a good inclination is wholly the work of God. See Institutes, vol. 1, pp. 350, 353.

Now, in the calumny brought forward by them against us — that we make men to be like stones, when we teach that they have nothing good, except from pure grace, they act a shameless part. For we acknowledge that we have from nature an inclination, but as it is depraved through the corruption of sin, it begins to be good only when it has been renewed by God. Nor do we say that a man does anything good without willing it, but that it is only when his inclination is regulated by the Spirit of God. Hence, in so far as concerns this department, we see that the entire praise is ascribed to God, and that what sophists teach us is frivolous — that grace is offered to us, and placed, as it were, in the midst of us, that we may embrace it if we choose; for if God did not work in us efficaciously, he could not be said to produce in us a good inclination. As to the second department, we must entertain the same view. “God,” says he, “is ̔Ο ἐνεργῶν το ἐνεργεῖν he that worketh in us to do.” He brings, therefore, to perfection those pious dispositions which he has implanted in us, that they may not be unproductive, as he promises by Ezekiel, —

“I will cause them to walk in my commandments.” (Ezekiel 11:20.)

From this we infer that perseverance, also, is his free gift.

According to his good pleasure. Some explain this to mean — the good intention of the mind. “Aucuns exposent le mot Grec, bon propos et bon cœur, le rapportans aux hommes;” — “Some explain the Greek word as meaning, a good purpose and a good heart, making it refer to men.” I, on the other hand, take it rather as referring to God, and understand by it his benevolent disposition, which they commonly call beneplacitum, (good pleasure.) For the Greek word εὐδοκία is very frequently employed in this sense; and the context requires it. For Paul has it in view to ascribe everything to God, and to take everything from us. Accordingly, not satisfied with having assigned to God the production both of willing and of doing aright, he ascribes both to his unmerited mercy. By this means he shuts out the contrivance of the sophists as to subsequent grace, which they imagine to be the reward of merit. Hence he teaches, that the whole course of our life, if we live aright, is regulated by God, and that, too, from his unmerited goodness.

With fear and trembling. From this Paul deduces an exhortation — that they must with fear work out their own salvation. He conjoins, as he is accustomed, fear and trembling, for the sake of greater intensity, to denote — serious and anxious fear. He, accordingly, represses drowsiness as well as confidence. By the term work he reproves our indolence, which is always ingenious in seeking advantages. “Ingenieuse a cercher ses auantages, et quelques vaines excuses;” — “Ingenious in seeking its advantages, and some vain pretexts.” Now it seems as if it had in the grace of God a sweet occasion of repose; for if He worketh in us, why should we not indulge ourselves at our ease? The Holy Spirit, however, calls us to consider, that he wishes to work upon living organs, but he immediately represses arrogance by recommending fear and trembling

The inference, also, is to be carefully observed: “You have,” says he, “all things from God; therefore be solicitous and humble.” For there is nothing that ought to train us more to modesty and fear, than our being taught, that it is by the grace of God alone that we stand, and will instantly fall down, if he even in the slightest degree withdraw his hand. Confidence in ourselves produces carelessness and arrogance. We know from experience, that all who confide in their own strength, grow insolent through presumption, and at the same time, devoid of care, resign themselves to sleep. The remedy for both evils is, when, distrusting ourselves, we depend entirely on God alone. And assuredly, that man has made decided progress in the knowledge, both of the grace of God, and of his own weakness, who, aroused from carelessness, diligently seeks “Cerche songneusement et implore;” — “Diligently seeks and implores.” God’s help; while those that are puffed up with confidence in their own strength, must necessarily be at the same time in a state of intoxicated security. Hence it is a shameless calumny that Papists bring against us, — that in extolling the grace of God, and putting down free-will, we make men indolent, shake off the fear of God, and destroy all feeling of concern. It is obvious, however, to every reader, that Paul finds matter of exhortation here — not in the doctrine of Papists, but in what is held by us. “God,” says he, “works all things in us; therefore submit to him with fear.” I do not, indeed, deny that there are many who, on being told that there is in us nothing that is good, indulge themselves the more freely in their vices; but I deny that this is the fault of the doctrine, which, on the contrary, when received as it ought to be, produces in our hearts a feeling of concern.

Papists, however, pervert this passage so as to shake the assurance of faith, for the man that trembles “Car celuy qui tremble, disent-ils;” — “For he that trembles, say they.” is in uncertainty. They, accordingly, understand Paul’s words as if they meant that we ought, during our whole life, to waver as to assurance of salvation. If, however, we would not have Paul contradict himself, he does not by any means exhort us to hesitation, inasmuch as he everywhere recommends confidence and (πληροφορίαν) full assurance. The solution, however, is easy, if any one is desirous of attaining the true meaning without any spirit of contention. There are two kinds of fear; the one produces anxiety along with humility; the other hesitation. The former is opposed to fleshly confidence and carelessness, equally as to arrogance; the latter, to assurance of faith. Farther, we must take notice, that, as believers repose with assurance upon the grace of God, so, when they direct their views to their own frailty, they do not by any means resign themselves carelessly to sleep, but are by fear of dangers stirred up to prayer. Yet, so far is this fear from disturbing tranquillity of conscience, and shaking confidence, that it rather confirms it. For distrust of ourselves leads us to lean more confidently upon the mercy of God. And this is what Paul’s words import, for he requires nothing from the Philippians, but that they submit themselves to God with true self-renunciation.

Work out your own salvation. As Pelagians of old, so Papists at this day make a proud boast of this passage, with the view of extolling man’s excellence. Nay more, when the preceding statement is mentioned to them by way of objection, It is God that worketh in us, etc., they immediately by this shield ward it off (so to speak) — Work out your own salvation. Inasmuch, then, as the work is ascribed to God and man in common, they assign the half to each. In short, from the word work they derive free-will; from the term salvation they derive the merit of eternal life. I answer, that salvation is taken to mean the entire course of our calling, and that this term includes all things, by which God accomplishes that perfection, to which he has predestinated us by his gracious choice. This no one will deny, that is not obstinate and impudent. We are said to perfect it, when, under the regulation of the Spirit, we aspire after a life of blessedness. It is God that calls us, and offers to us salvation; it is our part to embrace by faith what he gives, and by obedience act suitably to his calling; but we have neither from ourselves. Hence we act only when he has prepared us for acting.

The word which he employs properly signifies — to continue until the end; but we must keep in mind what I have said, that Paul does not reason here as to how far our ability extends, but simply teaches that God acts in us in such a manner, that he, at the same time, does not allow us to be inactive, “Deuenir paresseux et oisifs;” — “To become idle and indolent.” but exercises us diligently, after having stirred us up by a secret influence. “Mais apres nous auoir poussez et incitez par vne inspiration secrete et cachee, nous employe et exerce songneusement;” — “But, after having stimulated and incited us by a secret and hidden inspiration, he diligently employs and exercises us.”

14 Without murmurings. These are fruits of that humility to which he had exhorted them. For every man that has learned carefully to submit himself to God, without claiming anything for himself, will also conduct himself agreeably among men. When every one makes it his care to please himself, two faults prevail: First, they calumniate one another; and secondly, they strive against one another in contentions. In the first place, accordingly, he forbids malignity and secret enmities; and then, secondly, open contentions. He adds, thirdly, that they give no occasion to others to complain of them — a thing which is wont to arise from excessive moroseness. It is true that hatred is not in all cases to be dreaded; but care must be taken, that we do not make ourselves odious through our own fault, so that the saying should be fulfilled in us, They hated me without a cause. (Psalm 35:19.) If, however, any one wishes to extend it farther, I do not object to it. For murmurings and disputations spring up, whenever any one, aiming beyond measure at his own advantage, “Cerchant outre mesure son proufit et vtilite particuliere;” — “Seeking beyond measure his own particular profit and advantage.” gives to others occasion of complaint. “Le vice qui est en plusieurs qu’ils sont pleins de complaints contre les autres;” — “The fault that is in very many — that they are full of complaints as to others.” Nay, even this expression may be taken in an active sense, so as to mean — not troublesome or querulous. And this signification will not accord ill with the context, for a querulous temper (μεμψιμοιρία) The term is used by Aristotle. See Arist. Virt. et. Vit. 7. 6. — Ed. is the seed of almost all quarrels and slanderings. He adds sincere, because these pollutions will never come forth from minds that have been purified.

15 The sons of God, unreprovable. It ought to be rendered — unreprovable, because ye are the sons of God. For God’s adoption of us ought to be a motive to a blameless life, that we may in some degree resemble our Father. Now, although there never has been such perfection in the world as to have nothing worthy of reproof, those are, nevertheless, said to be unreprovable who aim at this with the whole bent of their mind, as has been observed elsewhere. Our Author most probably refers to what he had stated when commenting on 1 Corinthians 1:8. See Calvin on the Corinthians, vol. 1, pp. 58, 59. — Ed.

In the midst of a wicked generation. Believers, it is true, live on earth, intermingled with the wicked; “Mesles auec les infideles et meschans;” — “Mingled with the unbelieving and the wicked.” they breathe the same air, they enjoy the same soil, and at that time “Et lors mesme que S. Paul escriuoit ceci;” — “And even at the time that St. Paul wrote this.” they were even more intermingled, inasmuch as there could scarcely be found a single pious family that was not surrounded on all sides by unbelievers. So much the more does Paul stir up the Philippians to guard carefully against all corruptions. The meaning therefore is this: “You are, it is true, inclosed in the midst of the wicked; but, in the mean time, bear in mind that you are, by God’s adoption, separated from them: let there be, therefore, in your manner of life, conspicuous marks by which you may be distinguished. Nay more, this consideration ought to stir you up the more to aim at a pious and holy life, that we may not also be a part of the crooked generation, “De la generation peruerse et maudite;” — “Of the perverse and accursed generation.” entangled by their vices and contagion.”

As to his calling them a wicked and crooked generation, this corresponds with the connection of the passage. For he teaches us that we must so much the more carefully take heed on this account — that many occasions of offense are stirred up by unbelievers, which disturb their right course; and the whole life of unbelievers is, as it were, a labyrinth of various windings, that draw us off from the right way. They are, however, notwithstanding, epithets of perpetual application, that are descriptive of unbelievers of all nations and in all ages. For if the heart of man is wicked and unsearchable, (Jeremiah 17:9,) what will be the fruits springing from such a root? Hence we are taught in these words, that in the life of man there is nothing pure, nothing right, until he has been renewed by the Spirit of God.

Among whom shine ye. The termination of the Greek word is doubtful, for it might be taken as the indicative — ye shine; but the imperative suits better with the exhortation. He would have believers be as lamps, which shine amidst the darkness of the world, as though he had said, “Believers, it is true, are children of the night, and there is in the world nothing but darkness; but God has enlightened you for this end, that the purity of your life may shine forth amidst that darkness, that his grace may appear the more illustrious.” Thus, also, it is said by the Prophet,

“The Lord will arise upon thee, and his glory will be seen upon thee.”(Isaiah 60:2.)

He adds immediately afterwards, “The Gentiles shall walk in thy light, and kings in the brightness of thy countenance.” Though Isaiah speaks there rather of doctrine, while Paul speaks here of an exemplary life, yet, even in relation to doctrine, Christ in another passage specially designates the Apostles the light of the world. (Matthew 5:14.)

16 Holding forth the word of life The reason why they ought to be luminaries is, that they carry the word of life, by which they are enlightened, that they may give light also to others. Now he alludes to lamps, in which wicks are placed that they may burn, and he makes us resemble the lamps; while he compares the word of God to the wick, from which the light comes. If you prefer another figure — we are candlesticks: the doctrine of the gospel is the candle, which, being placed in us, diffuses light on all sides. Now he intimates, that we do injustice to the word of God, if it does not shine forth in us in respect of purity of life. This is the import of Christ’s saying,

“No man lighteth a candle, and putteth it under a bushel,” etc. (Matthew 5:15.)

We are said, however, to carry the word of life in such a way as to be, in the mean time, carried by it, “Soustenus ou portez d’elle;” — “Sustained or carried by it.” inasmuch as we are founded upon it. The manner, however, of carrying it, of which Paul speaks, is, that God has intrusted his doctrine with us on condition, not that we should keep the light of it under restraint, as it were, and inactive, but that we should hold it forth to others. The sum is this: that all that are enlightened with heavenly doctrine carry about with them a light, which detects and discovers their crimes, “Leur turpitude et vilenie;” — “Their disgrace and villany.” if they do not walk in holiness and chastity; but that this light has been kindled up, not merely that they may themselves be guided in the right way, but that they may also shew it to others.

That I may have glory. That he may encourage them the more, he declares that it will turn out to his glory, if he has not labored among them in vain. Not as if those who labored faithfully, but unsuccessfully, lost their pains, and had no reward of their labor. As, however, success in our ministry is a singular blessing from God, let us not feel surprised, if God, among his other gifts, makes this the crowning one. Hence, as Paul’s Apostleship is now rendered illustrious by so many Churches, gained over to Christ through his instrumentality, so there can be no question that such trophies “Telles conquestes et marques de triomphe;” — “Such conquests and tokens of triumph.” The term tropaea made use of by our Author, (corresponding to the Greek term πρόπαια,) properly signifies, monuments of the enemy’s defeat, (προπή.) — Ed. will have a place in Christ’s kingdom, as we will find him saying a little afterwards, You are my crown. (Philippians 4:1.) Nor can it be doubted, that the greater the exploits, the triumph will be the more splendid. “Tant plus qu’il y aura de faits cheualeureux, que le triomphe aussi n’en soit d’autant plus magnifique et honorable;” — “The more there are of illustrious deeds, the triumph also will be so much the more magnificent and honorable.”

Should any one inquire how it is that Paul now glories in his labors, while he elsewhere forbids us to glory in any but in the Lord, (1 Corinthians 1:31; 2 Corinthians 10:17,) the answer is easy — that, when we have prostrated ourselves, and all that we have before God, and have placed in Christ all our ground of glorying, it is, at the same time, allowable for us to glory through Christ in God’s benefits, as we have seen in the First Epistle to the Corinthians. See Calvin on the Corinthians, vol. 1, pp. 94, 95. The expression, at the day of the Lord, is intended to stimulate the Philippians to perseverance, while the tribunal of Christ is set before their view, from which the reward of faith is to be expected.

Philippians 2:17-24

17. Yea, and if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all.

17. Quin etiam si immoler super hostia et sacrificio fidei vestrae, gaudeo et congaudeo vobis omnibus.

18. For the same cause also do ye joy, and rejoice with me.

18. De hoc ipso gaudete, et congaudete mihi.

19. But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state.

19. Spero autem in Domino, Timotheum brevi me ad vos missurum, ut ego tranquillo sim animo, postquam statum vestrum cognoverim.

20. For I have no man likeminded, who will naturally care for your state.

20. Neminem enim habeo pari animo praeditum, qui germane res vestras curaturus sit.

21. For all seek their own, not the things which are Jesus Christ’s.

21. Omnes enim quae sua sunt quaerunt: non quae sunt Christi Iesu.

22. But ye know the proof of him, that, as a son with the father, he hath served with me in the gospel.

22. Porro experimentum eius tenetis, quod tanquam cum patre filius, ita mecum servivit in Euangelium.

23. Him therefore I hope to send presently, so soon as I shall see how it will go with me.

23. Hunc igitur spero me missurum, simulac mea negotia videro.

24. But I trust in the Lord that I also myself shall come shortly.

24. Confido autem in Domino quod ipse quoque brevi sim venturus.

17 If I should be offered. Paul’s statement here is interpreted by Dr. John Brown as equivalent to the following: — “If my life be poured out as a libation over your conversion to Christ, ‘I joy and rejoice with you all.’ It could not be better sacrificed than in the cause of his glory and your salvation.” — Brown’s Discourses and Sayings of our Lord illustrated, vol. 3 p. 379. — Ed. The Greek word is σπένδομαι, and accordingly there appears to be an allusion to those animals, by the slaughter of which agreements and treaties were confirmed among the ancients. For the Greeks specially employ the term σπονδὰς to denote the victims by which treaties are confirmed. In this way, he calls his death the confirmation of their faith, which it certainly would be. That, however, the whole passage may be more clearly understood, he says that he offered sacrifice to God, when he consecrated them by the gospel. There is a similar expression in Romans 15:16; for in that passage he represents himself as a priest, who offers up the Gentiles to God by the gospel. Now, as the gospel is a spiritual sword for slaying victims, “Pour tuer les bestes qu’on doit sacrifier;” — “For killing the animals that ought to be sacrificed.” so faith is, as it were, the oblation; for there is no faith without mortification, by means of which we are consecrated to God.

He makes use of the terms, καὶ λειτουργίαν — sacrifice and service, the former of which refers to the Philippians, who had been offered up to God; and the latter to Paul, for it is the very act of sacrificing. The term, it is true, is equivalent to administration, and thus it includes functions and offices of every kind; but here it relates properly to the service of God — corresponding to the phrase made use of by the Latins — operari sacris — (to be employed in sacred rites See Liv. 50:1, c. 31, ad fin. — Ed. ) Now Paul says that he will rejoice, if he shall be offered up upon a sacrifice of this nature — that it may be the more ratified and confirmed. This is to teach the gospel from the heart — when we are prepared to confirm with our own blood what we teach.

From this, however, a useful lesson is to be gathered as to the nature of faith — that it is not a vain thing, but of such a nature as to consecrate man to God. The ministers of the gospel have, also, here a singular consolation in being called priests of God, to present victims to him; “Pour luy offrir en sacrifice les ames des fideles;” — “To offer to him in sacrifice the souls of the believers.” for with what ardor ought that man to apply himself to the pursuit of preaching, who knows that this is an acceptable sacrifice to God! The wretched Papists, having no knowledge of this kind of sacrifice, contrive another, which is utter sacrilege.

I rejoice with you, says he — so that if it should happen that he died, they would know that this took place for their profit, and would receive advantage from his death.

18 Rejoice ye. By the alacrity which he thus discovers, he encourages the Philippians, and enkindles in them a desire to meet death with firmness, “Les enflambe a mourir constamment, et receuoir la mort d’vn cœur magnanime;” — “Enkindles them to die with firmness, and meet death with magnanimity.” inasmuch as believers suffer no harm from it. For he has formerly taught them that death would be gain to himself, (Philippians 1:21;) here, on the other hand, he is chiefly concerned that his death may not disconcert the Philippians. “Que sa mort ne trouble et estonne les Philippians;” — “That his death may not distress and alarm the Philippians.” He, accordingly, declares that it is no ground of sorrow; nay, that they have occasion of joy, inasmuch as they will find it to be productive of advantage. For, although it was in itself a serious loss to be deprived of such a teacher, it was no slight compensation that the gospel was confirmed by his blood. In the mean time, he lets them know that to himself personally death would be matter of joy. The rendering of Erasmus, taking it in the present tense, Ye rejoice, is altogether unsuitable.

19 But I hope. He promises them the coming of Timothy, that, from their expecting him, they may bear up more courageously, and not give way to impostors. For as in war an expectation of help animates soldiers, so as to keep them from giving way, so this consideration, too, was fitted to encourage greatly the Philippians: “There will one come very shortly, who will set himself in opposition to the contrivances of our enemies.” But if the mere expectation of him had so much influence, his presence would exert a much more powerful effect. We must take notice of the condition “En ces mots, au Seigneur Jesus, il faut noter la condition;” — “In these words, in the Lord Jesus, we must notice the condition.” — in respect of which he submits himself to the providence of God, forming no purpose, but with that leading the way, as assuredly it is not allowable to determine anything as to the future, except, so to speak, under the Lord’s hand. When he adds, that I may be in tranquillity, he declares his affection towards them, inasmuch as he was so much concerned as to their dangers, that he was not at ease until he received accounts of their prosperity.

20 I have no man like-minded. While some draw another meaning from the passage, I interpret it thus: “I have no one equally well-affected for attending to your interests.” For Paul, in my opinion, compares Timothy with others, rather than with himself, and he pronounces this eulogium upon him, with the express design that he may be the more highly esteemed by them for his rare excellence.

21 For all seek their own things. He does not speak of those who had openly abandoned the pursuit of piety, but of those very persons whom he reckoned brethren, nay, even those whom he admitted to familiar intercourse with him. These persons, he nevertheless says, were so warm in the pursuit of their own interests, that they were unbecomingly cold in the work of the Lord. It may seem at first view as if it were no great fault to seek one’s own profit; but how insufferable it is in the servants of Christ, appears from this, that it renders those that give way to it utterly useless. For it is impossible that the man who is devoted to self, should apply himself to the interests of the Church. Did then, you will say, Paul cultivate the society of men that were worthless and mere pretenders? I answer, that it is not to be understood, as if they had been intent exclusively on their own interests, and bestowed no care whatever upon the Church, but that, taken up with their own individual interests, they were to some extent negligent to the promotion of the public advantage of the Church. For it must necessarily be, that one or other of two dispositions prevails over us — either that, overlooking ourselves, we are devoted to Christ, and those things that are Christ’s, or that, unduly intent on our own advantage, we serve Christ in a superficial manner.

From this it appears, how great a hinderance it is to Christ’s ministers to seek their own interests. Nor is there any force in these excuses: “I do harm to no one“ — “I must have a regard, also, to my own advantage” — “I am not so devoid of feeling as not to be prompted by a regard to my own advantage.” For you must give up your own right if you would discharge your duty: a regard to your own interests must not be put in preference to Christ’s glory, or even placed upon a level with it. Whithersoever Christ calls you, you must go promptly, leaving off all other things. Your calling ought to be regarded by you in such a way, that you shall turn away all your powers of perception from everything that would impede you. It might be in your power to live elsewhere in greater opulence, but God has bound you to the Church, which affords you but a very moderate sustenance: you might elsewhere have more honor, but God has assigned you a situation, in which you live in a humble style: “Sans estre en plus grande reputation;” — “Without being in very great reputation.” you might have elsewhere a more salubrious sky, or a more delightful region, but it is here that your station is appointed. You might wish to have to do with a more humane people: you feel offended with their ingratitude, or barbarity, or pride; in short, you have no sympathy with the disposition or the manners of the nation in which you are, but you must struggle with yourself, and do violence in a manner to opposing inclinations, that you may “En sorte que tu to contentes du lieu qui t’est ordonné, et que t’employes a ta charge;” — “So as to content yourself with the place that is appointed for you, and employ yourself in your own department.” keep by the trade you have got; See Calvin on the Corinthians, vol. 1, p. 249. for you are not free, or at your own disposal. In fine, forget yourself, if you would serve God.

If, however, Paul reproves so severely those who were influenced by a greater concern for themselves than for the Church, what judgment may be looked for by those who, while altogether devoted to their own affairs, make no account of the edification of the Church? However they may now flatter themselves, God will not spare them. An allowance must be given to the ministers of the Church to seek their own interests, so as not to be prevented from seeking the kingdom of Christ; but in that case they will not be represented as seeking their own interests, as a man’s life is estimated according to its chief aim. When he says all, we are not to understand the term denoting universality, as though it implied that there was no exception, for there were others also, such as Epaphroditus, “Car il y en auoit d’autres qui auoyent plus grand soin de l’Eglise de Dieu, que d’eux-mesmes, comme Epaphrodite;” — “For there were others of them that had greater concern as to the Church of God, than as to themselves, such as Epaphroditus.” but there were few of these, and he ascribes to all what was very generally prevalent.

When, however, we hear Paul complaining, that in that golden age, in which all excellences flourished, that there were so few that were rightly affected, “Qu’il y auoit si peu de gens sages et qui eussent vn cœur entier a nostre Seigneur;” — “That there were so few persons that were wise, and had devotedness of heart to our Lord.” let us not be disheartened, if such is our condition in the present day: only let every one take heed to himself, that he be not justly reckoned to belong to that catalogue. I should wish, however, that Papists would answer me one question — where Peter was at that time, for he must have been at Rome, if what they say is true. O the sad and vile description that Paul gave of him! They utter, therefore, mere fables, when they pretend that he at that time presided over the Church of Rome. Observe, that the edification of the Church is termed the things of Christ, because we are truly engaged in his work, when we labor in the cultivation of his vineyard.

22 But the proof. It is literally, ye know the proof of him, unless you prefer to understand it in the imperative mood, know ye; (for there had scarcely been opportunity during that short time to make trial,) but this is not of great moment. What is chiefly to be noticed is, that he furnishes Timothy with an attestation of fidelity and modesty. In evidence of his fidelity, he declares, that he had served with him in the gospel, for such a connection was a token of true sincerity. In evidence of his modesty, he states, that he had submitted to him as to a father. It is not to be wondered, that this virtue is expressly commended by Paul, for it has in all ages been rare. At the present day, where will you find one among the young that will give way to his seniors, even in the smallest thing? to such an extent does impertinence triumph and prevail in the present age! In this passage, as in many others, we see how diligently Paul makes it his aim to put honor upon pious ministers, and that not so much for their own sakes, as on the ground of its being for the advantage of the whole Church, that such persons should be loved and honored, and possess the highest authority.

24 I trust that I myself. He adds this, too, lest they should imagine that anything had happened to change his intention as to the journey of which he had previously made mention. At the same time, he always speaks conditionally — If it shall please the Lord. For although he expected deliverance from the Lord, yet there having been, as we have observed, no express promise, this expectation was by no means settled, but was, as it were, suspended upon the secret purpose of God.

Philippians 2:25-30

25. Yet I supposed it necessary to send to you Epaphroditus, my brother, and companion in labour, and fellowsoldier, but your messenger, and he that ministered to my wants.

25. Porro necessarium existimavi Epaphroditum, fratrem et cooperarium, et commilitonem meum, Apostolum autem vestrum, et ministrum necessitatis meae mittere ad vos.

26. For he longed after you all, and was full of heaviness, because that ye had heard that he had been sick.

26. Quandoquidem desiderabat vos omnes, et erat anxius animi, propterea quod audieratis ipsum infirmatum fuisse.

27. For indeed he was sick nigh unto death: but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow.

27. Et certe infirmatus fuit, ut esset morti vicinus, sed Deus misertus est illius: neque illius solum, sed etiam mei; ut ne tristitiam super tristitiam haberem.

28. I sent him therefore the more carefully, that, when ye see him again, ye may rejoice, and that I may be the less sorrowful.

28. Studiosius itaque misi illum, ut eo viso rursus gaudeatis, et ego magis vacem dolore.

29. Receive him therefore in the Lord with all gladness; and hold such in reputation:

29. Excipite ergo illum in Domino cum omni gaudio: et qui tales sunt, in pretio habete:

30. Because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me.

30. Quia propter opus Christi usque ad mortem accessit, exponens periculo animam, ut sufficeret quod deerat vestro erga me ministerio, (vel, officio.)

25 I thought it necessary to send to you Epaphroditus. After having encouraged them by the promise of his own coming and that of Timothy, he fortifies them also for the present, by sending previously Epaphroditus, that in the mean time, while he waited the issue of his own affairs, (for this was the cause of his delay,) they might not be in want of a pastor who should take care that matters were properly managed. Now, he recommends Epaphroditus by many distinctions — that he is his brother, and helper in the affairs of the gospel — that he is his fellow-soldier, by which term he intimates what is the condition of the ministers of the gospel; that they are engaged in an incessant warfare, for Satan will not allow them to promote the gospel without maintaining a conflict. Let those, then, who prepare themselves for edifying the Church, know that war is denounced against them, and prepared. This, indeed, is common to all Christians — to be soldiers in the camp of Christ, “De batailler sous l’enseigne de Christ;” — “To fight under Christ’s banner.” for Satan is the enemy of all. It is, however, more particularly applicable to the ministers of the word, who go before the army and bear the standard. Paul, however, more especially might boast of his military service, “S. Paul pouuoit se vanter plus que pas on des autres, que sa condition estoit semblable a celle d’vn gendarme;” — “St. Paul might boast more than any other that his condition resembled that of a soldier.” inasmuch as he was exercised to a very miracle in every kind of contest. He accordingly commends Epaphroditus, because he had been a companion to him in his conflicts.

The term Apostle here, as in many other passages, is taken generally to mean any evangelist, “Pour tous prescheurs de l’euangile;” — “For all preachers of the gospel.” unless any one prefers to understand it as meaning an ambassador sent by the Philippians, so that it may be understood as conjoining these two things — an ambassador to afford service to Paul. “Ambassade pour administrer a Sainct Paul en sa necessite;” — “An ambassador to minister to St. Paul in his necessity.” The former signification, however, is in my opinion more suitable. He mentions also, among other things, to his praise, that he had ministered to him in prison — a matter which will be treated of more fully ere long.

26. He longed after you. It is a sign of a true pastor, that while he was at a great distance, and was willingly detained by a pious engagement, he was nevertheless affected with concern for his flock, and a longing after them; and on learning that his sheep were distressed on his account, “Pour l’amour de luy;” — “From love to him.” he was concerned as to their grief. On the other hand, the anxiety of the Philippians for their pastor is here discovered.

27 But God had mercy on him. He had expressed the severity of the disease — that Epaphroditus had been sick, so that life was despaired of, in order that the goodness of God might shine forth more clearly in his restored health. It is, however, surprising that he should ascribe it to the mercy of God that Epaphroditus had had his period of life prolonged, while he had previously declared that he desired death in preference to life. (Philippians 1:23.) And what were better for us than that we should remove hence to the kingdom of God, delivered from the many miseries of this world, and more especially, rescued from that bondage of sin in which he elsewhere exclaims that he is wretched, (Romans 7:24,) to attain the full enjoyment of that liberty of the Spirit, by which we become connected with the Son of God? “Par laquelle nous soyons parfaitement conioints auec le Fils de Dieu;” — “By which we are perfectly united with the Son of God.” It were tedious to enumerate all the things which tend to make death better than life to believers, and more to be desired. Where, then, is there any token of the mercy of God, when it does nothing but lengthen out our miseries? I answer, that all these things do not prevent this life from being, nevertheless, considered in itself, an excellent gift of God. More especially those who live to Christ are happily exercised here in hope of heavenly glory; and accordingly, as we have had occasion to see a little ago, life is gain to them. Calvin seems to refer here to what he had said when commenting on Philippians 1:21. — Ed. Besides, there is another thing, too, that is to be considered — that it is no small honor that is conferred upon us, when God glorifies himself in us; for it becomes us to look not so much to life itself, as to the end for which we live.

But on me also, lest I should have sorrow. Paul acknowledges that the death of Epaphroditus would have been bitterly painful to him, and he recognises it as an instance of God’s sparing mercy toward himself, that he had been restored to health. He does not, therefore, make it his boast that he has the apathy (ἀπάθειαν) of the Stoics, as if he were a man of iron, and exempt from human affections. Calvin, in the French version, makes reference to what he has said on the subject in the Institutes. See Institutes, vol. 2, p. 281. — Ed. “What then!” some one will say, “where is that unconquerable magnanimity?—where is that indefatigable perseverance?” I answer, that Christian patience differs widely from philosophical obstinacy, and still more from the stubborn and fierce sterness of the Stoics. For what excellence were there in patiently enduring the cross, if there were in it no feeling of pain and bitterness? But when the consolation of God overcomes that feeling, so that we do not resist, but, on the contrary, give our back to the endurance of the rod, (Isaiah 50:5,) we in that case present to God a sacrifice of obedience that is acceptable to him. Thus Paul acknowledges that he felt some uneasiness and pain from his bonds, but that he nevertheless cheerfully endured these same bonds for the sake of Christ. “Pour l’amour de Christ;” — “From love to Christ.” He acknowledges that he would have felt the death of Epaphroditus an event hard to be endured, but he would at length have brought his temper of mind into accordance with the will of God, although all reluctance was not yet fully removed; for we give proof of our obedience, only when we bridle our depraved affections, and do not give way to the infirmity of the flesh. “Ne nous laissons point vaincre par l’infirmite de nostre chair;” — “Do not allow ourselves to be overcome by the infirmity of our flesh.”

Two things, therefore, are to be observed: in the first place, that the dispositions which God originally implanted in our nature are not evil in themselves, because they do not arise from the fault of corrupt nature, but come forth from God as their Author; of this nature is the grief that is felt on occasion of the death of friends: in the second place, that Paul had many other reasons for regret in connection with the death of Epaphroditus, and that these were not merely excusable, but altogether necessary. This, in the first place, is invariable in the case of all believers, that, on occasion of the death of any one, they are reminded of the anger of God against sin; but Paul was the more affected with the loss sustained by the Church, which he saw would be deprived of a singularly good pastor at a time when the good were so few in number. Those who would have dispositions of this kind altogether subdued and eradicated, do not picture to themselves merely men of flint, but men that are fierce and savage. In the depravity of our nature, however, everything in us is so perverted, that in whatever direction our minds are bent, they always go beyond bounds. Hence it is that there is nothing that is so pure or right in itself, as not to bring with it some contagion. Nay more, Paul, as being a man, would, I do not deny, have experienced in his grief something of human error, “Mesme ie ne nie pas que sainct Paul (comme il estoit homme) ne se trouué surprins de quelque exces vicieux en sa douleur;” — “Nay more, I do not deny that St. Paul (inasmuch as he was a man) might find himself overtaken with some faulty excess in his grief.” for he was subject to infirmity, and required to be tried with temptations, in order that he might have occasion of victory by striving and resisting.

28 I have sent him the more carefully. The presence of Epaphroditus was no small consolation to him; yet to such a degree did he prefer the welfare of the Philippians to his own advantage, that he says that he rejoices on occasion of his departure, because it grieved him that, on his account, he was taken away from the flock that was intrusted to him, and was reluctant to avail himself of his services, though otherwise agreeable to him, when it was at the expense of loss to them. Hence he says, that he will feel more happiness in the joy of the Philippians.

29 Receive him with all joy. He employs the word all to mean sincere and abundant. He also recommends him again to the Philippians; so intent is he upon this, that all that approve themselves as good and faithful pastors may be held in the highest estimation: for he does not speak merely of one, but exhorts that all such should be held in estimation; for they are precious pearls from God’s treasuries, and the rarer they are, they are so much the more worthy of esteem. Nor can it be doubted that God often punishes our ingratitude and proud disdain, by depriving us of good pastors, when he sees that the most eminent that are given by him are ordinarily despised. Let every one, then, who is desirous that the Church should be fortified against the stratagems and assaults of wolves, make it his care, after the example of Paul, that the authority of good pastors be established; “Soit establie et demeure entiere;” — “Be established, and remain entire.” as, on the other hand, there is nothing upon which the instruments of the devil are more intent, than on undermining it by every means in their power.

30 Because for the work of Christ. I consider this as referring to that infirmity, which he had drawn down upon himself by incessant assiduity. Hence he reckons the distemper of Epaphroditus among his excellences, as it certainly was a signal token of his ardent zeal. Sickness, indeed, is not an excellence, but it is an excellence not to spare yourself that you may serve Christ. Epaphroditus felt that his health would be in danger if he applied himself beyond measure; yet he would rather be negligent as to health than be deficient in duty; and that he may commend this conduct the more to the Philippians, he says that it was a filling up of their deficiency, “Vn accomplissement, ou moyen de suppleer ce qui defailloit de leur seruice;” — “A filling up, or a means of supplying what was defective in their service.” because, being situated at a distance, they could not furnish aid to Paul at Rome. Hence Epaphroditus, having been sent for this purpose, acted in their stead. “Faisoit en cest endroit ce qu’ils deuoyent faire;” — “Did in this matter what they ought to have done He speaks of the services rendered to him as the work of the Lord, as assuredly there is nothing in which we can better serve God, than when we help his servants who labor for the truth of the gospel.

CHAPTER 3

Philippians 3:1-6

1. Finally, my brethren, rejoice in the Lord. To write the same things to you, to me indeed is not grievous, but you it is safe.

1. Quod reliquum est, fratres, mei, gaudete in Domino; eadem scribere vobis, me equidem, haud piget, vobis autem tutm est.

2. Beware of dogs, beware of evil workers, beware of the concision.

2. Videte canes, videte malos operarios, videte concisionem.

3. For we are the cirmcumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh.

3. Nos enim sumus cicrcumcisio, qui spiritu Deum colimus, et gloriamur in Christo Iesu, non autem in carne confidimus.

4. Though I might also have confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, I more:

4. Tametsi ego etiam in carne fiduciam habeo. Si qauis alius videtur confidere in carne, ego magis:

5. Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee;

5. Circumcisus die occtavo, ex genere Israel, tribu Beniamin, Hebraeus ex Hebraeis, secundum legem Pharisaeus:

6. Concerning zeal, persecuting the Church; touching the righteousness which is in the law, blameless.

6. Secundum zelum persequens Ecclesiam, secundum iustitiam, quae est in lege, irreprehensibilis.

CHAPTER 2

Php 2:1-30. Continued Exhortation: To Unity: To Humility after Christ's Example, Whose Glory Followed His Humiliation: To Earnestness in Seeking Perfection, that They May Be His Joy in the Day of Christ: His Joyful Readiness to Be Offered Now by Death, so as to Promote Their Faith. His Intention to Send Timothy: His Sending Epaphroditus Meantime.

1. The "therefore" implies that he is here expanding on the exhortation (Php 1:27), "In one Spirit, with one mind (soul)." He urges four influencing motives in this verse, to inculcate the four Christian duties corresponding respectively to them (Php 2:2). "That ye be like-minded, having the same love, of one accord, of one mind"; (1) "If there be (with you) any consolation in Christ," that is, any consolation of which Christ is the source, leading you to wish to console me in my afflictions borne for Christ's sake, ye owe it to me to grant my request "that ye be like-minded" [Chrysostom and Estius]: (2) "If there be any comfort of (that is, flowing from) love," the adjunct of "consolation in Christ"; (3) "If any fellowship of (communion together as Christians, flowing from joint participation in) the Spirit" (2Co 13:14). As Pagans meant literally those who were of one village, and drank of one fountain, how much greater is the union which conjoins those who drink of the same Spirit! (1Co 12:4, 13) [Grotius]: (4) "If any bowels (tender emotions) and mercies (compassions)," the adjuncts of "fellowship of the Spirit." The opposites of the two pairs, into which the four fall, are reprobated, Php 2:3, 4.

2. Fulfil--that is, Make full. I have joy in you, complete it by that which is still wanting, namely, unity (Php 1:9).

likeminded--literally, "that ye be of the same mind"; more general than the following "of one mind."

having the same love--equally disposed to love and be loved.

being of one accord--literally, "with united souls." This pairs with the following clause, thus, "With united souls, being of one mind"; as the former two also pair together, "That ye be likeminded, having the same love."

3. Let nothing be done--The italicized words are not in the Greek. Perhaps the ellipsis had better be supplied from the Greek (Php 2:2), "Thinking nothing in the way of strife" (or rather, "factious intrigue," "self-seeking," see on Php 1:16). It is the thought which characterizes the action as good or bad before God.

lowliness of mind--The direct relation of this grace is to God alone; it is the sense of dependence of the creature on the Creator as such, and it places all created beings in this respect on a level. The man "lowly of mind" as to his spiritual life is independent of men, and free from all slavish feeling, while sensible of his continual dependence on God. Still it INDIRECTLY affects his behavior toward his fellow men; for, conscious of his entire dependence on God for all his abilities, even as they are dependent on God for theirs, he will not pride himself on his abilities, or exalt self in his conduct toward others (Ep 4:2; Col 3:12) [Neander].

let each esteem--Translate as Greek, "esteeming each other superior to yourselves." Instead of fixing your eyes on those points in which you excel, fix them on those in which your neighbor excels you: this is true "humility."

4. The oldest manuscripts read, "Not looking each of you (plural, Greek) on his own things (that is, not having regard solely to them), but each of you on the things of others" also. Compare Php 2:21; also Paul's own example (Php 1:24).

5. The oldest manuscripts read, "Have this mind in you," &c. He does not put forward himself (see on Php 2:4, and Php 1:24) as an example, but Christ, THE ONE pre-eminently who sought not His own, but "humbled Himself" (Php 2:8), first in taking on Him our nature, secondly, in humbling Himself further in that nature (Ro 15:3).

6. Translate, "Who subsisting (or existing, namely, originally: the Greek is not the simple substantive verb, 'to be') in the form of God (the divine essence is not meant: but the external self-manifesting characteristics of God, the form shining forth from His glorious essence). The divine nature had infinite BEAUTY in itself, even without any creature contemplating that beauty: that beauty was 'the form of God'; as 'the form of a servant' (Php 2:7), which is in contrasted opposition to it, takes for granted the existence of His human nature, so 'the form of God' takes for granted His divine nature [Bengel], Compare Joh 5:37; 17:5; Col 1:15, 'Who is the IMAGE of the invisible God' at a time before 'every creature,' 2Co 4:4, esteemed (the same Greek verb as in Php 2:3) His being on an equality with God no (act of) robbery" or self-arrogation; claiming to one's self what does not belong to him. Ellicott, Wahl, and others have translated, "A thing to be grasped at," which would require the Greek to be harpagma, whereas harpagmos means the act of seizing. So harpagmos means in the only other passage where it occurs, Plutarch [On the Education of Children, 120]. The same insuperable objection lies against Alford's translation, "He regarded not as self-enrichment (that is, an opportunity for self-exaltation) His equality with God." His argument is that the antithesis (Php 2:7) requires it, "He used His equality with God as an opportunity, not for self-exaltation, but for self-abasement, or emptying Himself." But the antithesis is not between His being on an equality with God, and His emptying Himself; for He never emptied Himself of the fulness of His Godhead, or His "BEING on an equality with God"; but between His being "in the FORM (that is, the outward glorious self-manifestation) of God," and His "taking on Him the form of a servant," whereby He in a great measure emptied Himself of His precedent "form," or outward self-manifesting glory as God. Not "looking on His own things" (Php 2:4), He, though existing in the form of God, He esteemed it no robbery to be on an equality with God, yet made Himself of no reputation. "Being on an equality with God, is not identical with subsisting in the form of God"; the latter expresses the external characteristics, majesty, and beauty of the Deity, which "He emptied Himself of," to assume "the form of a servant"; the former, "His being," or NATURE, His already existing STATE OF EQUALITY with God, both the Father and the Son having the same ESSENCE. A glimpse of Him "in the form of God," previous to His incarnation, was given to Moses (Ex 24:10, 11), Aaron, &c.

7. made himself of no reputation, and ... and--rather as the Greek, "emptied Himself, taking upon him the form of a servant, being made in the likeness of men." The two latter clauses (there being no conjunctions, "and ... and," in the Greek) expresses in what Christ's "emptying of Himself" consists, namely, in "taking the form of a servant" (see on He 10:5; compare Ex 21:5, 6, and Psa 40:6, proving that it was at the time when He assumed a body, He took "the form of a servant"), and in order to explain how He took "the form of a servant," there is added, by "being made in the likeness of men." His subjection to the law (Lu 2:21; Ga 4:4) and to His parents (Lu 2:51), His low state as a carpenter, and carpenter's reputed son (Mt 13:55; Mr 6:3), His betrayal for the price of a bond-servant (Ex 21:32), and slave-like death to relieve us from the slavery of sin and death, finally and chiefly, His servant-like dependence as man on God, while His divinity was not outwardly manifested (Is 49:3, 7), are all marks of His "form as a servant." This proves: (1) He was in the form of a servant as soon as He was made man. (2) He was "in the form of God" before He was "in the form of a servant." (3) He did as really subsist in the divine nature, as in the form of a servant, or in the nature of man. For He was as much "in the form of God" as "in the form of a servant"; and was so in the form of God as "to be on an equality with God"; He therefore could have been none other than God; for God saith, "To whom will ye liken Me and make Me equal?" (Is 46:5), [Bishop Pearson]. His emptying Himself presupposes His previous plenitude of Godhead (Joh 1:14; Col 1:19; 2:9). He remained full of this; yet He bore Himself as if He were empty.

8. being found in fashion as a man--being already, by His "emptying Himself," in the form of a servant, or likeness of man (Ro 8:3), "He humbled Himself (still further by) becoming obedient even unto death (not as English Version, 'He humbled Himself and became,'&c.; the Greek has no 'and,' and has the participle, not the verb), and that the death of the cross." "Fashion" expresses that He had the outward guise, speech, and look. In Php 2:7, in the Greek, the emphasis is on Himself (which stands before the Greek verb), "He emptied Himself," His divine self, viewed in respect to what He had heretofore been; in Php 2:8 the emphasis is on "humbled" (which stands before the Greek "Himself"); He not only "emptied Himself" of His previous "form of God," but submitted to positive HUMILIATION. He "became obedient," namely, to God, as His "servant" (Ro 5:19; He 5:8). Therefore "God" is said to "exalt" Him (Php 2:9), even as it was God to whom He became voluntarily "obedient." "Even unto death" expresses the climax of His obedience (Joh 10:18).

9. Wherefore--as the just consequence of His self-humiliation and obedience (Psa 8:5, 6; 110:1, 7; Mt 28:18; Lu 24:26; Joh 5:27; 10:17; Ro 14:9; Ep 1:20-22; He 2:9). An intimation, that if we would hereafter be exalted, we too must, after His example, now humble ourselves (Php 2:3, 5; Php 3:21; 1Pe 5:5, 6). Christ emptied Christ; God exalted Christ as man to equality with God [Bengel].

highly exalted--Greek, "super-eminently exalted" (Ep 4:10).

given him--Greek, "bestowed on Him."

a name--along with the corresponding reality, glory and majesty.

which--Translate, namely, "that which is above every name." The name "Jesus" (Php 2:10), which is even now in glory His name of honor (Ac 9:5). "Above" not only men, but angels (Ep 1:21).

10. at the name--rather as Greek, "in the name."

bow--rather, "bend," in token of worship. Referring to Is 45:23; quoted also in Ro 14:11. To worship "in the name of Jesus," is to worship Jesus Himself (compare Php 2:11; Pr 18:10), or God in Christ (Joh 16:23; Ep 3:14). Compare "Whosoever shall call upon the name of the Lord (that is, whosoever shall call on the Lord in His revealed character) shall be saved" (Ro 10:13; 1Co 1:2); "all that call upon the name of Jesus Christ our Lord" (compare 2Ti 2:22); "call on the Lord"; Ac 7:59, "calling upon ... and saying, Lord Jesus" (Ac 9:14, 21; 22:16).

of things in heaven--angels. They worship Him not only as God, but as the ascended God-man, "Jesus" (Ep 1:21; He 1:6; 1Pe 3:22).

in earth--men; among whom He tabernacled for a time.

under the earth--the dead; among whom He was numbered once (Ro 14:9, 11; Ep 4:9, 10; Re 5:13). The demons and the lost may be included indirectly, as even they give homage, though one of fear, not love, to Jesus (Mr 3:11; Lu 8:31; Jas 2:19, see on Php 2:11).

11. every tongue--Compare "every knee" (Php 2:10). In every way He shall be acknowledged as Lord (no longer as "servant," Php 2:7). As none can fully do so "but by the Holy Ghost" (1Co 12:3), the spirits of good men who are dead, must be the class directly meant, Php 2:10, "under the earth."

to the glory of God the Father--the grand end of Christ's mediatorial office and kingdom, which shall cease when this end shall have been fully realized (Joh 5:19-23, 30; 17:1, 4-7; 1Co 15:24-28).

12. Wherefore--Seeing that we have in Christ such a specimen of glory resulting from "obedience" (Php 2:8) and humiliation, see that ye also be "obedient," and so "your salvation" shall follow your obedience.

as ye have ... obeyed--"even as ye have been obedient," namely, to God, as Jesus was "obedient" unto God (see on Php 2:8).

not as, &c.--"not as if" it were a matter to be done "in my presence only, but now (as things are) much more (with more earnestness) in my absence (because my help is withdrawn from you)" [Alford].

work out--carry out to its full perfection. "Salvation" is "worked in" (Php 2:13; Ep 1:11) believers by the Spirit, who enables them through faith to be justified once for all; but it needs, as a progressive work, to be "worked out" by obedience, through the help of the same Spirit, unto perfection (2Pe 1:5-8). The sound Christian neither, like the formalist, rests in the means, without looking to the end, and to the Holy Spirit who alone can make the means effectual; nor, like the fanatic, hopes to attain the end without the means.

your own--The emphasis is on this. Now that I am not present to further the work of your salvation, "work out your own salvation" yourselves the more carefully. Do not think this work cannot go on because I am absent; "for (Php 2:13) it is God that worketh in you," &c. In this case adopt a rule different from the former (Php 2:4), but resting on the same principle of "lowliness of mind" (Php 2:3), namely, "look each on his own things," instead of "disputings" with others (Php 2:14).

salvation--which is in "Jesus" (Php 2:10), as His name (meaning God-Saviour) implies.

with fear and trembling--the very feeling enjoined on "servants," as to what ought to accompany their "obedience" (Ep 6:5). So here: See that, as "servants" to God, after the example of Christ, ye be so "with the fear and trembling" which becomes servants; not slavish fear, but trembling anxiety not to fall short of the goal (1Co 9:26, 27; He 4:1, "Let us fear, lest a promise being left us of entering into His rest, any should come short of it"), resulting from a sense of our human insufficiency, and from the consciousness that all depends on the power of God, "who worketh both to will and to do" (Ro 11:20). "Paul, though joyous, writes seriously" [J. J. Wolf].

13. For--encouragement to work: "For it is God who worketh in you," always present with you, though I be absent. It is not said, "Work out your own salvation, though it is God," &c., but, "because it is God who," &c. The will, and the power to work, being first instalments of His grace, encourage us to make full proof of, and carry out to the end, the "salvation" which He has first "worked," and is still "working in" us, enabling us to "work it out." "Our will does nothing thereunto without grace; but grace is inactive without our will" [St. Bernard]. Man is, in different senses, entirely active, and entirely passive: God producing all, and we acting all. What He produced is our own acts. It is not that God does some, and we the rest. God does all, and we do all. God is the only proper author, we the only proper actors. Thus the same things in Scripture are represented as from God, and from us. God makes a new heart, and we are commanded to make us a new heart; not merely because we must use the means in order to the effect, but the effect itself is our act and our duty (Eze 11:19; 18:31; 36:26) [Edwards].

worketh--rather as Greek, "worketh effectually." We cannot of ourselves embrace the Gospel of grace: "the will" (Psa 110:3; 2Co 3:5) comes solely of God's gift to whom He will (Joh 6:44, 65); so also the power "to do" (rather, "to work effectually," as the Greek is the same as that for "worketh in"), that is, effectual perseverance to the end, is wholly of God's gift (Php 1:6; He 13:21).

of his good pleasure--rather as Greek, "FOR His good pleasure"; in order to carry out His sovereign gracious purpose towards you (Ep 1:5, 9).

14. murmurings--secret murmurings and complaints against your fellow men arising from selfishness: opposed to the example of Jesus just mentioned (compare the use of the word, Joh 7:12, 13; Ac 6:1; 1Pe 4:9; Jude 16).

disputings--The Greek is translated "doubting" in 1Ti 2:8. But here referring to profitless "disputings" with our fellow men, in relation to whom we are called on to be "blameless and harmless" (Php 2:15): so the Greek is translated, Mr 9:33, 34. These disputings flow from "vain glory" reprobated (Php 2:3); and abounded among the Aristotelian philosophers in Macedon, where Philippi was.

15. blameless and harmless--without either the repute of mischief, or the inclination to do it [Alford].

sons--rather as Greek, "the children of God" (Ro 8:14-16). Imitation of our heavenly Father is the instinctive guide to our duty as His children, more than any external law (Mt 5:44, 45, 48).

without rebuke--"without (giving handle for) reproach." The whole verse tacitly refers by contrast to De 32:5, "Their spot ... not ... of His children ... a perverse and crooked generation" (compare 1Pe 2:12).

ye shine--literally, "appear" [Trench]. "Show yourselves" (compare Mt 5:14-16; Ep 5:8-13).

as lights in the world--The Greek expresses "as luminaries in the world," as the sun and moon, "the lights," or "great lights," in the material world or in the firmament. The Septuagint uses the very same Greek word in the passage, Ge 1:14, 16; compare Note,, see on Re 21:11.

16. Holding forth--to them, and so applying it (the common meaning of the Greek; perhaps here including also the other meaning, "holding fast"). The image of light-bearers or luminaries is carried on from Php 2:15. As the heavenly luminaries' light is closely connected with the life of animals, so ye hold forth the light of Christ's "word" (received from me) which is the "life" of the Gentiles (Joh 1:4; 1Jo 1:1, 5-7). Christ is "the Light of the world" (Joh 8:12); believers are only "light-bearers" reflecting His light.

that I may rejoice in--literally, "with a view to (your being) a subject of rejoicing to me against the day of Christ" (Php 4:1; 2Co 1:14; 1Th 2:19).

that I have not run in vain--that it was not in vain that I labored for your spiritual good.

17. Yea, and if--rather as Greek, "Yea, if even"; implying that he regarded the contingency as not unlikely: He had assumed the possibility of his being found alive at Christ's coming (for in every age Christ designed Christians to stand in preparedness for His coming as at hand): he here puts a supposition which he regards as more likely, namely, his own death before Christ's coming.

I be offered--rather as Greek, "I am poured out." "I am made a libation." Present, not future, as the danger is threatening him now. As in sacrifices libations of wine were "poured upon" the offerings, so he represents his Philippian converts, offered through faith (or else their faith itself), as the sacrifice, and his blood as the libation "poured upon" it (compare Ro 15:16; 2Ti 4:6).

service--Greek, "priest's ministration"; carrying out the image of a sacrifice.

I joy--for myself (Php 1:21, 23). His expectation of release from prison is much fainter, than in the Epistles to Ephesians, Colossians, and Philemon, written somewhat earlier from Rome. The appointment of Tigellinus to be Prætorian Prefect was probably the cause of this change. See Introduction.

rejoice with you all--Alford translates, "I congratulate you all," namely on the honor occurring to you by my blood being poured out on the sacrifice of your faith. If they rejoiced already (as English Version represents), what need of his urging them, "Do ye also joy."

18. "Do ye also rejoice" at this honor to you, "and congratulate me" on my blessed "gain" (Php 1:21).

19. Php 2:22, "ye know the proof of him ... that ... he hath served with me," implies that Timothy had been long with Paul at Philippi; Accordingly, in the history (Ac 16:1-4; 17:10, 14), we find them setting out together from Derbe in Lycaonia, and together again at Berea in Macedonia, near the conclusion of Paul's missionary journey: an undesigned coincidence between the Epistle and history, a mark of genuineness [Paley]. From Php 2:19-30, it appears Epaphroditus was to set out at once to allay the anxiety of the Philippians on his account, and at the same time bearing the Epistle; Timothy was to follow after the apostle's liberation was decided, when they could arrange their plans more definitely as to where Timothy should, on his return with tidings from Philippi, meet Paul, who was designing by a wider circuit, and slower progress, to reach that city. Paul's reason for sending Timothy so soon after having heard of the Philippians from Epaphroditus was that they were now suffering persecutions (Php 1:28-30); and besides, Epaphroditus' delay through sickness on his journey to Rome from Philippi, made the tidings he brought to be of less recent date than Paul desired. Paul himself also hoped to visit them shortly.

But I trust--Yet my death is by no means certain; yea, "I hope (Greek) in the Lord (that is, by the Lord's help)"

unto you--literally, "for you," that is, to your satisfaction, not merely motion, to you.

I also--that not only you "may be of good courage" (so Greek) on hearing of me (Php 2:23), but "I also, when I know your state."

20. His reason for sending Timothy above all others: I have none so "like-minded," literally, "like-souled," with myself as is Timothy. Compare De 13:6, "Thy friend which is as thine own soul" (Psa 55:14). Paul's second self.

naturally--Greek, "genuinely"; "with sincere solicitude." A case wherein the Spirit of God so changed man's nature, that to be natural was with him to be spiritual: the great point to be aimed at. 21. Translate as Greek, "They all" (namely, who are now with me, Php 1:14, 17; Php 4:21: such Demas, then with him, proved to be, Col 4:14; compare 2Ti 4:10; Phm 24).

seek their own--opposed to Paul's precept (Php 2:4; 1Co 10:24, 33; 13:5). This is spoken, by comparison with Timothy; for Php 1:16, 17 implies that some of those with Paul at Rome were genuine Christians, though not so self-sacrificing as Timothy. Few come to the help of the Lord's cause, where ease, fame, and gain have to be sacrificed. Most help only when Christ's gain is compatible with their own (Jud 5:17, 23).

22. Rare praise (Ne 7:2).

as a son with the father--Translate, "as a child (serveth) a father."

served with me--When we might expect the sentence to run thus. "As a child serveth a father, so he served me"; he changes it to "served with me" in modesty; as Christians are not servants TO one another," but servants of God WITH one another (compare Php 3:17).

in the gospel--Greek, "unto," or "for the Gospel."

23. so soon as I shall see--that is, so soon as I shall have known for certain.

24. also myself--as well as Timothy.

25. I supposed--"I thought it necessary."

to send--It was properly a sending Epaphroditus back (Php 4:18). But as he had come intending to stay some time with Paul, the latter uses the word "send" (compare Php 2:30).

fellow soldier--in the "good fight" of faith (Php 1:27, 30; 2Ti 2:3; 4:7).

your messenger--literally, "apostle." The "apostles" or "messengers of the churches" (Ro 16:7; 2Co 8:23), were distinct from the "apostles" specially commissioned by Christ, as the Twelve and Paul.

ministered to my wants--by conveying the contributions from Philippi. The Greek "leitourgon," literally, implies ministering in the ministerial office. Probably Epaphroditus was a presbyter or else a deacon.

26. For--reason for thinking it "necessary to send" "Epaphroditus. Translate as Greek, "Inasmuch as he was longing after you all."

full of heaviness--The Greek expresses the being worn out and overpowered with heavy grief.

because that ye had heard that he had been sick--rather, "that he was sick." He felt how exceedingly saddened you would be in hearing it; and he now is hastening to relieve your minds of the anxiety.

27. Epaphroditus' sickness proves that the apostles had not ordinarily the permanent gift of miracles, any more than of inspiration: both were vouchsafed to them only for each particular occasion, as the Spirit thought fit.

lest I should have sorrow upon sorrow--namely, the sorrow of losing him by death, in addition to the sorrow of my imprisonment. Here only occurs anything of a sorrowful tone in this Epistle, which generally is most joyous.

29. Receive him--There seems to be something behind respecting him. If extreme affection had been the sole ground of his "heaviness," no such exhortation would have been needed [Alford].

in reputation--"in honor."

30. for the work of Christ--namely, the bringing of a supply to me, the minister of Christ. He was probably in a delicate state of health in setting out from Philippi; but at all hazards he undertook this service of Christian love, which cost him a serious sickness.

not regarding his life--Most of the oldest manuscripts read, "hazarding," &c.

to supply your lack of service--Not that Paul would imply, they lacked the will: what they "lacked" was the "opportunity" by which to send their accustomed bounty (Php 4:10). "That which ye would have done if you could (but which you could not through absence), he did for you; therefore receive him with all joy" [Alford].

If there be therefore any consolation - The ει, if, does not express any doubt here, but on the contrary is to be considered as a strong affirmation; as there is consolation in Christ, as there is comfort of love, etc.

The word παρακλησις, translated here consolation, is in other places rendered exhortation, and is by several critics understood so here; as if he had said: If exhorting you in the name of Christ have any influence with you, etc. It is extremely difficult to give the force of these expressions; they contain a torrent of most affecting eloquence, the apostle pouring out his whole heart to a people whom with all his heart he loved, and who were worthy of the love even of an apostle.

If any comfort of love - If the followers of Christ, by giving proofs of their ardent love to each other in cases of distress, alleviate the sufferings of the persecuted;

If any fellowship of the Spirit - If there be an intimate relation established among all Christians, by their being made mutual partakers of the holy Ghost;

If any bowels and mercies - If you, as persons whom I have brought to God at the hazard of my life, feel sympathetic tenderness for me now, in a farther state of suffering;

Fulfil ye my joy - Ye ought to complete my joy, who have suffered so much to bring you into the possession of these blessings, by being like-minded with myself, having the same love to God, his cause, and me, as I have to him, his cause, and you.

Being of one accord - Being perfectly agreed in labouring to promote the honor of your Master; and of one mind, being constantly intent upon this great subject; keeping your eye fixed upon it in all you say, do, or intend.

Let nothing be done through strife - Never be opposed to each other; never act from separate interests; ye are all brethren, and of one body; therefore let every member feel and labor for the welfare of the whole. And, in the exercise of your different functions, and in the use of your various gifts, do nothing so as to promote your own reputation, separately considered from the comfort, honor, and advantage of all.

But in lowliness of mind - Have always an humbling view of yourselves, and this will lead you to prefer others to yourselves; for, as you know your own secret defects, charity will lead you to suppose that your brethren are more holy, and more devoted to God than you are; and they will think the same of you, their secret defects also being known only to themselves.

Look not every man on his own things - Do nothing through self-interest in the things of God; nor arrogate to yourselves gifts, graces, and fruits, which belong to others; ye are all called to promote God's glory and the salvation of men. Labor for this, and every one shall receive the honor that comes from God; and let each rejoice to see another, whom God may be pleased to use in a special way, acquiring much reputation by the successful application of his talents to the great work.

Let this mind be in you, which was also in Christ Jesus - Christ labored to promote no separate interest; as man he studied to promote the glory of God, and the welfare and salvation of the human race. See then that ye have the same disposition that was in Jesus: he was ever humble, loving, patient, and laborious; his meat and drink was to do the will of his Father, and to finish his work.

Who, being in the form of God - This verse has been the subject of much criticism, and some controversy. Dr. Whitby has, perhaps, on the whole, spoken best on this point; but his arguments are too diffuse to be admitted here. Dr. Macknight has abridged the words of Dr. Whitby, and properly observes that, "As the apostle is speaking of what Christ was before he took the form of a servant, the form of God, of which he divested himself when he became man, cannot be any thing which he possessed during his incarnation or in his divested state; consequently neither the opinion of Erasmus, that the form of God consisted in those sparks of divinity by which Christ, during his incarnation, manifested his Godhead, nor the opinion of the Socinians, that it consisted in the power of working miracles, is well founded; for Christ did not divest himself either of one or the other, but possessed both all the time of his public ministry. In like manner, the opinion of those who, by the form of God understand the Divine nature and the government of the world, cannot be admitted; since Christ, when he became man, could not divest himself of the nature of God; and with respect to the government of the world, we are led, by what the apostle tells, Heb 1:3, to believe that he did not part with even that; but, in his divested state, still continued to uphold all things by the word of his power. By the form of God we are rather to understand that visible, glorious light in which the Deity is said to dwell, 1Tim 6:16, and by which he manifested himself to the patriarchs of old, Deu 5:22, Deu 5:24; which was commonly accompanied with a numerous retinue of angels, Psa 68:17, and which in Scripture is called The Similitude, Num 12:8; The Face, Psa 31:16 : The Presence, Exo 33:15; and The Shape of God, Joh 5:37. This interpretation is supported by the term μορφη, form, here used, which signifies a person's external shape or appearance, and not his nature or essence. Thus we are told, Mar 16:12, that Jesus appeared to his disciples in another μορφη, shape, or form. And, Mat 17:2, μετεμορφωθη, he was transfigured before them - his outward appearance or form was changed. Farther this interpretation agrees with the fact: the form of God, that is, his visible glory, and the attendance of angels, as above described, the Son of God enjoyed with his Father before the world was, Joh 17:5; and on that as on other accounts he is the brightness of the Father's glory, Heb 1:3. Of this he divested himself when he became flesh; but, having resumed it after his ascension, he will come with it in the human nature to judge the world; so he told his disciples, Mat 16:27 : The Son of man will come in the glory of his Father, with his angels, etc,. Lastly, this sense of μορφη Θεου, is confirmed by the meaning of μορθη δουλου, Phi 2:7; which evidently denotes the appearance and behavior of a servant or bondman, and not the essence of such a person." See Whitby and Macknight.

Thought it not robbery to be equal with God - If we take these words as they stand here, their meaning is, that, as he was from the beginning in the same infinite glory with the Father, to appear in time - during his humiliation, as God and equal with the Father, was no encroachment on the Divine prerogative; for, as he had an equality of nature, he had an equality of rights.

But the word ἁρπαγμον, which we translate robbery, has been supposed to imply a thing eagerly to be seized, coveted, or desired; and on this interpretation the passage has been translated: Who, being in the form of God, did not think it a matter to be earnestly desired to appear equal to God; but made himself of no reputation, etc. However the word be translated, it does not affect the eternal Deity of our Lord. Though he was from eternity in the form of God - possessed of the same glory, yet he thought it right to veil this glory, and not to appear with it among the children of men; and therefore he was made in the likeness of men, and took upon him the form or appearance of a servant: and, had he retained the appearance of this ineffable glory, it would, in many respects, have prevented him from accomplishing the work which God gave him to do; and his humiliation, as necessary to the salvation of men, could not have been complete. On this account I prefer this sense of the word ἁρπαγμονbefore that given in our text, which does not agree so well with the other expressions in the context. In this sense the word is used by Heliodorus, in his Ethiopics, lib. vii. cap. 19, etc., which passage Whitby has produced, and on which he has given a considerable paraphrase. The reader who wishes to examine this subject more particularly, may have recourse to Heliodorus as above, or to the notes of Dr. Whitby on the passage.

But made himself of no reputation - Ἑαυτον εκενωσε· He emptied himself - did not appear in his glory, for he assumed the form of a servant, being made in the likeness of man. And his being made in the likeness of man, and assuming the form of a servant, was a proof that he had emptied himself - laid aside the effulgence of his glory.

And being found in fashion as a man - Και σχηματι εὑρεθεις ὡς ανθρωπος. This clause should be joined to the preceding, and thus translated: Being made in the likeness of man, and was found in fashion as a man.

He humbled himself - Laid himself as low as possible:

1. In emptying himself - laying aside the effulgence of his glory.

2. In being incarnate - taking upon him the human form.

3. In becoming a servant - assuming the lowest innocent character, that of being the servant of all.

4. In condescending to die, to which he was not naturally liable, as having never sinned, and therefore had a right in his human nature to immortality, without passing under the empire of death.

5. In condescending, not only to death, but to the lowest and most ignominious kind of death, the death of the cross; the punishment of the meanest of slaves and worst of felons.

What must sin have been in the sight of God, when it required such abasement in Jesus Christ to make an atonement for it, and undo its influence and malignity!

Wherefore God also hath highly exalted him - If by his humiliation he has merited pardon and final salvation for the whole world, is it to be wondered that the human body, in which this fullness of the Godhead dwelt, and in which the punishment due to our sins was borne upon the tree, should be exalted above all human and all created beings? And this is the fact; for he hath given him a name, το ονομα, the name, which is above every name: το is prefixed to ονομα here by ABC, 17, Origen, Dionysius Alexandrinus, Eusebius, Cyril, and Procopius. This makes it much more emphatic. According to Eph 1:20, Eph 1:21, the man Christ Jesus is exalted to the right hand of God, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come. From which it appears that no creature of God is so far exalted and so glorious as the man Christ Jesus, human nature being in him dignified infinitely beyond the angelic nature; and that this nature has an authority and pre-eminence which no being, either in heaven or earth, enjoys. In a word, as man was in the beginning at the head of all the creatures of God, Jesus Christ, by assuming human nature, suffering and dying in it, has raised it to its pristine state. And this is probably what is here meant by this high exaltation of Christ, and giving him a name which is above every name. But if we refer to any particular epithet, then the name Jesus or Savior must be that which is intended; as no being either in heaven or earth can possess this name as he who is the Redeemer of the world does, for he is the only Savior; none has or could redeem us to God but he; and throughout eternity he will ever appear as the sole Savior of the human race. Hence, before his birth, Gabriel stated that his name should be called Jesus; giving for reason, he shall Save his people from their sins. The qualifications of the Savior of the world were so extraordinary, the redeeming acts so stupendous, and the result of all so glorious both to God and man, that it is impossible to conceive a higher name or title than that of Jesus, or Savior of the world.

That at the name of Jesus every knee should how - That all human beings should consider themselves redeemed unto God by his blood, and look for an application of this redemption price; and that all who are saved from their sin should acknowledge him the author of their salvation. In a word, that παν επουρανιων, all the spirits of just men made perfect, now in a state of blessedness; και επιγειων, all human beings still in their state of probation on earth; και καταχθονιων, and all that are in the shades below, who have, through their own fault, died without having received his salvation; should acknowledge him.

And that every tongue should confess - That all those before mentioned should acknowledge that Jesus Christ is Lord, or absolute governor, and thus glorify God the Father, who has exalted this human nature to this state of ineffable glory, in virtue of its passion, death, resurrection, and the atonement which it has made, by which so many attributes of the Divine nature have become illustrated, the Divine law magnified and made honorable, and an eternal glory provided for man.

Others by things in heaven understand the holy angels; by things on earth, human beings generally; and by things under the earth, fallen spirits of every description. Perhaps the three expressions are designed to comprehend all beings of all kinds, all creatures; as it is usual with the Hebrews, and indeed with all ancient nations, to express, by things in heaven, things on earth, and things under the earth, all beings of all kinds; universal nature. See similar forms of speech, Exo 20:4; Deu 4:17, Deu 4:18; Psa 96:11; and Eze 38:20. But intelligent beings seem to be those which are chiefly intended by the words of the apostle; for it appears that nothing less than absolute rule over angels, men, and devils, can be designed in these extraordinary words, and by confessing him to be Lord we may understand that worship which all intelligent creatures are called to pay to God manifested in the flesh; for all should honor the Son even as they honor the Father. And the worship thus offered is to the glory of God; so that far from being idolatrous, as some have rashly asserted, it is to the honor of the Divine Being. We may add, that the tongue which does not confess thus, is a tongue that dishonors the Almighty.

As ye have always obeyed - Continue to act on the same principles and from the same motives; having the same disposition which was in Christ; laboring so as to promote his glory.

Work out your own salvation - Go on, walking by the same rule, and minding the same thing, till your salvation be completed: till, filled with love to God and man, ye walk unblamably in all his testimonies, having your fruit unto holiness, and your end everlasting life.

With fear and trembling - Considering the difficulty of the work, and the danger of miscarriage. If you do not watch, pray and continually depend on God, your enemies will surprise you, and your light and life will become extinct; and then consider what an awful account you must give to Him whose Spirit ye have grieved, and of whose glory ye have come short.

For it is God which worketh in you - Every holy purpose, pious resolution, good word, and good work, must come from him; ye must be workers together with him, that ye receive not his grace in vain; because he worketh in you, therefore work with him, and work out your own salvation.

To will and to do - Το θελειν και το ενεργειν. The power to will and the power to act must necessarily come from God, who is the author both of the soul and body, and of all their powers and energies, but the act of volition and the act of working come from the man. God gives power to will, man wills through that power; God gives power to act, and man acts through that power. Without the power to will, man can will nothing; without the power to work, man can do nothing. God neither wills for man, nor works in man's stead, but he furnishes him with power to do both; he is therefore accountable to God for these powers.

Because God works in them the power to will and the power to do, therefore the apostle exhorts them to work out their own salvation; most manifestly showing that the use of the powers of volition and action belongs to themselves. They cannot do God's work, they cannot produce in themselves a power to will and to do; and God will not do their work, he will not work out their salvation with fear and trembling.

Though men have grievously puzzled themselves with questions relative to the will and power of the human being; yet no case can be plainer than that which the apostle lays down here: the power to will and do comes from God; the use of that power belongs to man. He that has not got this power can neither will nor work; he that has this power can do both. But it does not necessarily follow that he who has these powers will use them; the possession of the powers does not necessarily imply the use of those powers, because a man might have them, and not use or abuse them; therefore the apostle exhorts: Work out your own salvation.

This is a general exhortation; it may be applied to all men, for to all it is applicable, there not being a rational being on the face of the earth, who has not from God both power to will and act in the things which concern his salvation. Hence the accountableness of man.

Of his good pleasure - Every good is freely given of God; no man deserves any thing from him; and as it pleaseth him, so he deals out to men those measures of mental and corporeal energy which he sees to be necessary; giving to some more, to others less, but to all what is sufficient for their salvation.

Do all things without murmurings - Γογγυσμων, και διαλογισμων· Without grumblings and altercations. Be patient in, and contented with, your work; and see that ye fall not out by the way.

That ye may be blameless - In yourselves, and harmless to others.

The sons of God - Showing by your holy conduct that ye are partakers of the Divine nature.

Without rebuke - Persons against whom no charge of transgression can justly be laid.

A crooked and perverse - Probably referring to the Jews, who were the chief opponents and the most virulent enemies which the Christian Church had.

Among whom ye shine - Be like the sun and moon; bless even the perverse and disobedient by your light and splendor. Let your light shine before men; some will walk in that light, and by its shining God will be glorified. It is evident that the apostle, by φωστῃρες εν κοσμῳ, lights in the world, refers to the sun and moon particularly, and perhaps to the heavenly bodies in general.

Holding forth the word of life - An allusion, some think, to those towers which were built at the entrance of harbours, on which fires were kept during the night to direct ships into the port. Genuine Christians, by their holy lives and conversation, are the means of directing others, not only how to escape those dangers to which they are exposed on the tempestuous ocean of human life, but also of leading them into the haven of eternal safety and rest.

That I have not run in vain - This appears to be a part of the same metaphor; and alludes to the case of a weather-beaten mariner who has been long tossed on a tempestuous sea, in hazy weather and dark nights, who has been obliged to run on different tacks, and labor intensely to keep his ship from foundering, but is at last, by the assistance of the luminous fire on the top of the tower, directed safely into port. Live so to glorify God and do good to men, that it shall appear that I have not run and labored in vain for your salvation.

Yea, and if I be offered upon the sacrifice and service - The metaphor appears to be still carried on. As it was customary for the weather-beaten mariner, when he had gained his port, to offer a sacrifice, θυσια, to God, of some particular animal which he had vowed while in his state of danger, and this was considered to be a religious service, λειτουργια· the apostle, pursuing the idea, states himself to be willing to become the libation, (for so much the word σπενδομαι imports), that was to be poured upon the sacrifice. Parkhurst observes that the apostle compares the faith of the Philippians to the sacrificial victim, and his own blood shed in martyrdom to the libation, i.e. the wine poured out on occasion of the sacrifice. Raphelius observes that Arrian uses the phrase σπενδειν επι τῃ θυσιᾳ for pouring out the libation after the sacrifice. The apostle had guided them safely into port; their faith in the atoning death of Christ was their sacrifice; and he was willing that his blood in martyrdom should be poured out as a libation on that sacrificial offering.

For the same cause also do ye joy - Should I be thus offered, as I shall rejoice in it, do ye also rejoice that I am counted worthy of this high honor.

But I trust in the Lord Jesus - He is governor and disposer of all events, being above all principality and power; and I humbly confide in his power and goodness that I shall be a little longer spared to visit you again, Phi 2:24, and to be able to send Timothy shortly to you.

When I know your state - By the correct information which I shall receive from Timothy.

For I have no man like-minded - None of all my fellow helpers in the Gospel have the same zeal and affectionate concern for your prosperity in every respect as he has. He is ισοψυχος· of the same soul; a man after my own heart.

For all seek their own - This must relate to the persons who preached Christ even of envy and strife, Phi 1:15; these must be very careless whether souls were saved or not by such preaching; and even those who preached the Gospel out of good will might not be fit for such an embassy as this, which required many sacrifices, and consequently much love and zeal to be able to make them.

Ye know the proof of him, that, as a son with the father, he hath served with me - The Philippians had full proof of the affectionate attachment of Timothy to Paul, for he had labored with him there, as we learn from Act 16:1-3; Act 17:14; and we find from what is said here that Timothy was not a servant to the apostle, but that he had served with him. They both labored together in the word and doctrine; for apostles and Christian bishops, in those times, labored as hard as their deacons. There were no sinecures; every one was a laborer, every laborer had his work, and every workman had his wages.

How it will go with me - The apostle was now in captivity; his trial appears to have been approaching, and of its issue he was doubtful; though he seems to have had a general persuasion that he should be spared, see Phi 2:19, Phi 2:24.

Epaphroditus, my brother, etc - Here is a very high character of this minister of Christ; he was,

1. A brother - one of the Christian family; a thorough convert to God, without which he could not have been a preacher of the Gospel.

2. He was a companion in labor; he labored, and labored in union with the apostle in this great work.

3. He was a fellow soldier; the work was a work of difficulty and danger, they were obliged to maintain a continual warfare, fighting against the world, the devil, and the flesh.

4. He was their apostle - a man whom God had honored with apostolical gifts, apostolical graces, and apostolical fruits; and,

5. He was an affectionate friend to the apostle; knew his soul in adversity, acknowledged him in prison, and contributed to his comfort and support.

Ye had heard that he had been sick - "In this passage," says Dr. Paley, "no intimation is given that the recovery of Epaphroditus was miraculous, it is plainly spoken of as a natural event. This instance, together with that in the Second Epistle to Timothy, Trophimus have I left at Miletum sick, affords a proof that the power of performing cures, and, by parity of reason, of working other miracles, was a power which only visited the apostles occasionally, and did not at all depend upon their own will. Paul undoubtedly would have healed Epaphroditus if he could; nor would he have left Trophimus at Miletum sick, had the power of working cures awaited his disposal. Had this epistle been a forgery, forgery on this occasion would not have spared a miracle; much less would it have introduced St. Paul professing the utmost anxiety for the safety of his friend, yet acknowledging himself unable to help him, which he does almost expressly in the case of Trophimus, Him have I left sick; and virtually in the passage before us, in which he felicitates himself on the recovery of Epaphroditus in terms which almost exclude the supposition of any supernatural means being used to effect it. This is a reverse which nothing but truth would have imposed." Horae Paulinae, page 234.

Lest I should have sorrow upon sorrow - The sorrows of his death, added to the sorrow he endured on account of his sickness; or he may refer to his own state of affliction, being imprisoned and maltreated.

The more carefully - Σπουδαιοτερως· With the more haste or despatch; because, having suffered so much on account of his apprehended death, they could not be too soon comforted by seeing him alive and restored.

Receive him therefore in the Lord - For the Lord's sake receive him, and as the Lord's servant; and hold such zealous, disinterested, and holy preachers in reputation - honor those whom ye perceive God hath honored.

For the work of Christ - Preaching the Gospel, and ministering to the distressed.

He was nigh unto death - Having labored far beyond his strength.

Not regarding his life - Instead of παραβουλευσαμενος τῃ ψυχῃ, not regarding his life, παραβολευσαμενος, risking his life, is the reading of ABDEFG, and is received by Griesbach into the text. His frequent and intense preaching, and labouring to supply the apostle's wants, appear to have brought him nigh to the gates of death.

The humiliation and exaltation of Christ are subjects which we cannot contemplate too frequently, and in which we cannot be too deeply instructed.

1. God destroys opposites by opposites: through pride and self-confidence man fell, and it required the humiliation of Christ to destroy that pride and self-confidence, and to raise him from his fall. There must be an indescribable malignity in sin, when it required the deepest abasement of the highest Being to remove and destroy it. The humiliation and passion of Christ were not accidental, they were absolutely necessary; and had they not been necessary, they had not taken place. Sinner, behold what it cost the Son of God to save thee! And wilt thou, after considering this, imagine that sin is a small thing? Without the humiliation and sacrifice of Christ, even thy soul could not be saved. Slight not, therefore, the mercies of thy God, by underrating the guilt of thy transgressions and the malignity of thy sin!

2. As we cannot contemplate the humiliation and death of Christ without considering it a sufficient sacrifice, oblation, and atonement for sin, and for the sin of the whole world; so we cannot contemplate his unlimited power and glory, in his state of exaltation, without being convinced that he is able to save them to the uttermost that come unto God through him. What can withstand the merit of his blood? What can resist the energy of his omnipotence? Can the power of sin? - its infection? -its malignity? No! He can as easily say to an impure heart, Be thou clean, and it shall be clean; as he could to the leper, Be thou clean, and immediately his leprosy was cleansed. Reader, have faith in Him; for all things are possible to him that believeth.

3. There are many ungodly men in the world who deny the inspiration of God's Holy Spirit, and affect to ridicule those who profess to have received what they know Christ has purchased and God has promised, and which, in virtue of this, they have claimed by faith; because, say these mockers, "If you had the Spirit of God, you could work miracles: show us a miracle, and we will believe you to be inspired." Will these persons assert that St. Paul had not God's Spirit when he could neither heal himself, nor restore his friends and fellow helpers from apparent death? What then doth their arguing prove? Silly men, of shallow minds!

If there be therefore any consolation - In the grace of Christ. If any comfort - In the love of God. If any fellowship of the Holy Ghost; if any bowels of mercies - Resulting therefrom; any tender affection towards each other.

Think the same thing - Seeing Christ is your common Head. Having the same love - To God, your common Father. Being of one soul - Animated with the same affections and tempers, as ye have all drank ill to one spirit. Of one mind - Tenderly rejoicing and grieving together.

Do nothing through contention - Which is inconsistent with your thinking the same thing. Or vainglory - Desire of praise, which is directly opposite to the love of God. But esteem each the others better than themselves - (For every one knows more evil of himself than he can of another:) Which is a glorious fruit of the Spirit, and an admirable help to your continuing "of one soul."

Aim not every one at his own things - Only. If so, ye have not bowels of mercies.

Who being in the essential form - The incommunicable nature. Of God - From eternity, as he was afterward in the form of man; real God, as real man. Counted it no act of robbery - That is the precise meaning of the words, - no invasion of another's prerogative, but his own strict and unquestionable right. To be equal with God - the word here translated equal, occurs in the adjective form five or six times in the New Testament, Mt 20:12; Lu 6:34; Joh 5:18; Ac 11:17; Re 21:16. In all which places it expresses not a bare resemblance, but a real and proper equalitg. It here implies both the fulness and the supreme height of the Godhead; to which are opposed, he emptied and he humbled himself.

Yet - He was so far from tenaciously insisting upon, that he willingly relinquished, his claim. He was content to forego the glories of the Creator, and to appear in the form of a creature; nay, to he made in the likeness of the fallen creatures; and not only to share the disgrace, but to suffer the punishment, due to the meanest and vilest among them all. He emptied himself - Of that divine fulness, which he received again at his exaltation. Though he remained full, John 1:14, yet he appeared as if he had been empty; for he veiled his fulness from the sight of men and angels. Yea, he not only veiled, but, in some sense, renounced, the glory which he had before the world began. Taking - And by that very act emptying himself. The form of a servant - The form, the likeness, the fashion, though not exactly the same, are yet nearly related to each other. The form expresses something absolute; the likeness refers to other things of the same kind; the fashion respects what appears to sight and sense. Being made in the likeness of men - A real man, like other men. Hereby he took the form of a servant.

And being found in fashion as a man - A common man, without any peculiar excellence or comeliness. He humbled himself - To a still greater depth. Becoming obedient - To God, though equal with him. Even unto death - The greatest instance both of humiliation and obedience. Yea, the death of the cross - Inflicted on few but servants or slaves.

Wherefore - Because of his voluntary humiliation and obedience. He humbled himself; but God hath exalted him - So recompensing his humiliation. And hath given him - So recompensing his emptying himself. A name which is above every name - Dignity and majesty superior to every creature.

That every knee - That divine honour might be paid in every possible manner by every creature. Might bow - Either with love or trembling. Of those in heaven, earth, under the earth - That is, through the whole universe.

And every tongue - Even of his enemies. Confess that Jesus Christ is Lord - Jehovah; not now "in the form of a servant," but enthroned in the glory of God the Father.

Wherefore - Having proposed Christ's example, he exhorts them to secure the salvation which Christ has purchased. As ye have always - Hitherto. Obeyed - Both God, and me his minister. Now in my absence - When ye have not me to instruct, assist, and direct you. Work out your own salvation - Herein let every man aim at his own things. With fear and trembling - With the utmost care and diligence.

For it is God - God alone, who is with you, though I am not. That worketh in you according to his good pleasure - Not for any merit of yours. Yet his influences are not to supersede, but to encourage, our own efforts. Work out your own salvation - Here is our duty. For it is God that worketh in you - Here is our encouragement. And O, what a glorious encouragement, to have the arm of Omnipotence stretched out for our support and our succour!

Do all things - Not only without contention, Php 2:3, but even without murmurings and disputings - Which are real, though smaller, hinderances of love.

That ye may be blameless - Before men. And simple - Before God, aiming at him alone. As the sons of God - The God of love; acting up to your high character. Unrebukable in the midst of a crooked - Guileful, serpentine, and perverse generation - Such as the bulk of mankind always were. Crooked - By a corrupt nature, and yet more perverse by custom and practice.

Here he begins to treat of the latter clause of Php 1:22. Yea, and if I be offered - Literally, If I be poured out. Upon the sacrifice of your faith - The Philippians, as the other converted heathens, were a sacrifice to God through St. Paul's ministry, Rom 15:16. And as in sacrificing, wine was poured at the foot of the altar, so he was willing that his blood should be poured out. The expression well agrees with that kind of martyrdom by which he was afterwards offered up to God.

Congratulate me - When I am offered up.

When I know - Upon my return, that ye stand steadfast.

I have none - Of those who are now with me.

For all - But Timotheus. Seek their own - Ease, safety, pleasure, or profit. Amazing! In that golden age of the church, could St. Paul throughly approve of one only, among all the labourers that were with him? Php 1:14,17. And how many do we think can now approve themselves to God? Not the things of Jesus Christ - They who seek these alone, will sadly experience this. They will find few helpers likeminded with themselves, willing naked to follow a naked Master.

As a son with his father - He uses an elegant peculiarity of phrase, speaking partly as of a son, partly as of a fellowlabourer.

To send Epaphroditus - Back immediately. Your messenger - The Philippians had sent him to St. Paul with their liberal contribution.

He was full of heaviness - Because he supposed you would be afflicted at hearing that he was sick.

God had compassion on him - Restoring him to health.

That I may be the less sorrowful - When I know you are rejoicing.

To supply your deficiency of service - To do what you could not do in person.

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

The Apostle reassuming his exhortation in the former Chapter to unanimity, v. 27. doth here by way of inference from what went immediately before, press them in a very affectionate manner, with a kind of Rhetorical Relation, and Obtestation as it were adjure them. If any such exhortation (as the word is rendred, Act. 13.15. 1 Thess. 2, 3. 1 Tim. 4.13.) in the name of Christ, might avail with them to chear him and one another by their loving concord and being unanimous. Or as we rendring it consolation (so Act. 13.15. Rom. 15.4 2 Cor. 1.4.) If he which may well suppose and strongly affirm that he took it for granted the main Body of them had in some measure▪ found by his Ministry, what he here moves them to compleat (compare, ch. 1.6, 7, 27.) in expectation to find more, of what they had experimented, what ever indisposition might have crept upon some by the insinuations of the false Apostles, yet, this Consolation in Christ may be consider'd either (1.) Actively q. d. If ye would comfort me afflicted, in the concerns of Christ, or if ye have any Christian comfort which doth onely proceed from those that are in Christ, (not from moral Philosophy) or which is wont to be in those who worship the same Christ, let me his Apostle be a partaker thereof. Or (2.) Passively, 2 Cor. 4, 6. Philem. 7. If you being in Christ, find any consolation against your afflictions, for as much as you have received it by my Ministry, we being both in suffering circumstances, should be Farther comforted by a sweet agreement.

The Syriac render it any speaking to the heart, any Solace from good and comfortable words did reach your hearts, Ioh. 11.19, 31. 1. Cor. 14.3. 1 Thess. 2.11. & 5.14 cheared with the love of God or Christ, or the Brethren: or refreshed with my love to you, ch. 1.8, 9. or would that I should be comforted with your love to me, (as he himself and others were with the gracious affections of the Corinthians, 2 Cor. 7.7.) which ye o[illegible: 1 letter]ght unfeignedly.

If ye have any Communion with me in the Graces of the Spirit, and stand fast in one Spirit, ch. 1.27. and would shew that you do persevere in the same Spirit, 1 Cor. 12.4. which acts in all the Members of the Mystical Body of Christ, that do in him their head partake of it.

If ye are daily affected with any real Sympathy, and Commiseration towards me in my bonds for Christ, such inward affections as were moving in him towards them, c. 1.8. with Luk. 1.78. 2 Cor. 7.15. Col. 3.12. the latter word Emphatically expressing the sense of the Metaphor in the former. Then he having thus Pathetically urged these Arguments, and closely follow'd them to embrace the matter propos'd puts them upon.

2 Fulfill ye my joy that ye be like minded , having the same love being of one accord , of one mind .

viz. The exercise of those Graces, he had been joyfull for, which would be an Addition to that joy he had for them, and the making of if much more abundant, contributing as much as the Friends of the Bridegrome here can to the compleating of it, Ioh. 3.29.

Which is when they believe and affect the same things agreeable to the mind of God, ch. 3.15. Act. 4.32 Rom. 12.16. 2 Cor. 13.11.

Having the same mutual sincere Charity, Eph. 4. 2. Col. 3.14.

Being unanimous in their honest designs, Ioh. 17.22. 1 Pet. 3.8.

Agreeing as to the main in the same Judgment and opinion to promote the interest of Christ, 1 Cor. 1.10. Gal. 5.7, 10.

Marginal references: Rom. 12.16. & 15.5. 1 Cor. 1.10.

3 Let nothing be done through strife or vain-glory , but in lowliness of mind let each esteem other better then themselves .

Here the better to engage them to embrace what he had so pathetically exhorted them to, he doth disswade them from animosity, an affectation of applause, and self-seeking; and direct them to modesty and self denial.

Intimating, they should by no means indulge an inordinate affection to strive and quarrel with one another, provoking each other by an ambitious emulation to cross or excell others. This arguing a carnal temper opposite to true Christianity, Rom. 2.8. v. 14. Gal. 5.16, 24, 26. being the very bane of true Christian Concord, Rom. 13.13. Iam. 3.16. and destructive to Faith, Ioh. 5.44. 2 Cor. 12.20.

But cherish and exercise true Christian modesty and meekness (which is of another kind than that the Heathen Philosophers did prescribe) in a due preference of each other, Mat. 11.29. Rom. 12.10. Eph. 4.2. & 5.21. 1 Pet. 5.5. as the Apostle himself gave example. 1 Cor. 15.8, 9. Q. If any say, How is this consistant with what the Apostle writes to them to think of praise and good report, ch. 4.8. and of himself not a whit, and nothing behind the very chiefest Apostles? 2 Cor. 11.5. &. 12.11. and farther, how can some think others better than themselves in truth, unless they reckon good evil and evil good? I answer (1.) Be sure Christian modesty and real Humility, with prudence and mildness, are very commendable Graces, and in the sight of God of great price. 1 Pet. 3, 4. And therefore what he doth afterwards exhort to in this Epistle, doth very well agree with what he doth write here. Where (2.) He is treating of Grace and Godliness, whereas in those places to the Corinthians, he writes of some certain gifts, which by reason of the insinuations of false Apostles against him, he was necessitated in magnifying of his Apostolical Office and Authority (2 Cor. 10.8.) to mention, being as it were, compell'd to it, by the ingratitude of some of them at Corinth who had been influenc'd by the false Apostles, 2 Cor. 12.5.6. yet you may see there, he doth not glory of himself, or his Person, but acknowledge his infi[illegible: 1 letter]mities, 2 Cor. 11.30. and that unfeignedly, speak the truth, every where, 2 Cor. 12.6. which he makes evident to them from the nature of the thing it self, 2 Cor. 10.12, 13, 15, 16. & 12.12. appealing to God, as witness in the case, 2 Cor. 11.31. referring all the glorying they put him upon, to the Grace of God through Christ, 1 Cor. 15.10. 2 Cor. 11.31. when they had cast contempt on his Ministry, 2 Cor. 10.10, 11, 12, 13, 18. So that in respect of gifts and external Privileges, wherein are distinction of Superiours and Inferiours, ch. 3.4. he doth not urge that every Christian should prefer every other to himself, wherein 'tis evident there is a real difference: but in respect of the Persons the honesty and piety of others in God's sight (le[illegible: 1 letter]t a Man by thinking himself something when he is nothing, should deceive himself, Gal. 6.3.) Sith in his Judgment they may be endow'd with some hidden quality, we know not of, and be accepted with him. Hence (3.) Our Estimation and preference of others to our selves who as Christian Brethren are oblig'd to serve one another, Gal. 5.13. is not taken simply, and with an absolute Judgment, as if it were necessary to give them the preheminence in all things: but as to this, that a Man may think there is some defect in himsef, which it may be is not in another; or with a suspension perhaps he is not better in truth; but considering mine heart is deceitfull, and possibly he may be more without guile, I judge it not meet to prefer my self to him God-ward: but seeing mine own black Legs, and being bound in love to confess mine own, and cover the infirmities of my Brother, who labours to walk answerable to his profession; 'tis safe for me to prefer him who may have some good Latent which I have not, and whereupon he is to be esteemed by me. Wherefore (4.) The right management of the duty which the Apostle calls for to preserve Unanimity, depends upon a right and due Estimation of God's divers gifts and Graces which flow from the same Spirit, 1 Cor. 12.4. and an humble sense of our own infirmities: so that however one Christian may excell with some singular endowments: yet he ought to think they were not bestow'd upon him, that he should be puff'd up, or value himself above what is meet upon that account before God, being he hath receiv'd them of God, 1. Cor. 4.7. but judge himself for his own defectiveness and faultiness; which will aford himself matter of abasement and humility; when yet with respect to others, whose hearts he knows not, he in charity thinketh the best, 1 Cor. 13.4, 5. and if in this case he should be mistaken, his modest apprehensions would be acceptable to God, (designing to approve that which he doth) and profitable to himself.

To engage them further unto Christian concord, he here directs them as to their aim and scope (according to the import of the word) that it should not be their own private interest but the common good of Christianity, becoming those who have true Christian love, 1 Cor. 10.24. & 13.5. not as if he did dissallow providing for their own, 1 Tim. 5.8. or studying to be quiet, and doeing their own business, 1 Thess. 4.11. but that every member of Christ, whiles he considers his own Gifts, Graces, honour and advantage, would remember that he is not born onely to serve himself or Pharisaically to conceit well of himself in the contempt of others, Luk. 18.11. but also and that much rather he should consider his relation to the head, and every other member of the Body, and so consult the Gifts, Graces, Honour, and Edification of others, especially when more eminently usefull, knowing that members should have the same care one for another, 1 Cor. 12.24, to 28.

5 Let this mind be in you which was also in Christ Jesus.

Most Translations do express the causal or rather illative Greek, Particle, which ours doth here omit as an expletive. However the Apostle doth urge them to the exercise of self denial, mutual love, and an hearty condescention to one another from the great example of Jesus Christ, 2 Cor. 8, 9.

That so the mind which was in Christ, may be perceived in us, who if spiritual judge all things and have the mind of Christ, being enlightn'd by the same Spirit, we do judge as he coming in the flesh did, or, Let the same affection be found in you, that was really in him, Mat. 11.28. Ioh. 13.15.

Marginal references: 1 Pet. 2.21. 1 Joh. 2.6.

6 Who being in the form of God , thought it not robbery to be equal with God .

Who, i. e. Relative to Christ Jesus, the Eternal Son of God by Nature, very God extant with his Father before the beginning, Ioh. 1.1. Gal. 4.4. 1 Tim. 3.16. & 6.14, 15, 16.▪ Tit. 2.13. the express Image and Character of his Father's Person, which implies a peculiar subsistence distinct from the subsistence of his Father, Ioh. 8.42. 2 Cor. 4.4. Col. 1.15. Heb. 1.3. concerning whom, every word that follows by reason of the Socinians, and some Lutherans is to be well weighed.

i. e. Subsisting in opposition to taking or assuming, v. 7. and therefore doth firmly prove Christ, pre-existing in another Nature, to his so doing, namely his actual existing of himself in the same essence and Glory, he had from Eternity with the Father, Ioh. 1.1, 2. & 17.5.2. Cor. 8.9. Rev. 1.4, 8, 11.

To understand which clearly (1.) The word form, though it may sometime note somewhat outward, and so infer the Glory of Christ's Miracles, yet we do not find it any where so used in Scripture: 'tis true it is once used there for the outward visage, Mar. 16.12. which had excelling splendour and beauty, giving occasion to conceive Majesty in the Person, Mat. 17.2. 2 Pet. 1 16. (however his resplendent Garments could not be accounted the form of God) yet being, Luk. saith c. 24.16. The Eyes of the Persons which saw were holden, that for a time they could not acknowledge him, it argues that the appearance, Mark speaks of, noted onely an accidental form. Whereas the being or subsisting Paul here speaks of, respects (what the best Philosophers in their most usual way of speaking, do) the Essential form with the Glory of it, sith the Verbs in other Scriptures of the same Origine, signifie somewhat inward and not conspicuous, Rom. 12.2. 2 Cor. 3.18. Gal. 4.19. especially when there is a cogent reason for it here, considering the form of God, in opposition to the form of a Servant afterward, and in conjunction with equality to God which implies the same essence and Nature, Is. 40 25. & 46.5. it being impossible there should be any proportion or equality 'twixt infinite, and finite; eternal, and temporal; increase, and create; by nature God, and by nature not God, Gal. 4.4, 8. unto which the onely living and true God, will not suffer his Glory to be given. Neither indeed can he deny himself who is one, and besides whom there is no other true God, or God by Nature, Deut. 4.35. & 6.4. 2 Tim. 2.13. who onely doth wondrous things, Ps. 72.18. For to all Divine Operations, a Divine power is requisite which is inseparable from the most simple essence and its properties, Being, or subsisting in the form of God, imports not Christ's appearance in exerting of God's power, but his real and actual existence in the Divine essence, not in accidents wherein nothing doth subsist, neither the vulgar nor Learned do use to say any one doth subsist, but appear in an outward habit, why then should any conceit the Apostle means so? The Gentiles might speak of their Gods appearing; but then, even they thought the Deity was one thing, and the habit or figure under which, or in which it appear'd was another, Act. 14.11. so that subsisting in the form intimates in the Nature, and essence of God, not barely, but as it were clothed with properties and Glory. For the Apostle here treats of Christ's Condescension, proceeding from his actual existence, as the term wherein he is Co-eternal and Co-equal to God the Father, before he abated himself with respect unto us. For he says not the form of God was in Christ, (however that might be truly said) that the Adversaries might not have occasion to say onely there was somewhat in Ch[illegible: 1 letter]ist like unto God, but he speaks of that wherein Christ was, viz. in the form of God, and so that form is predicated of God, as his essence and nature and can be no other thing. None can rationally imagine that God was an external figure, wherein Christ was subsisting. For subsistence implies some peculiarity relating to the substance of a certain thing, whence we may conclude the Son to be of the same, (not onely of like) substance with the Father, considering what signantly follows.

He thought it not, esteemed, counted, held, (so the word is us'd, v. 3. c. 3. 7, 8. 1 Thess. 5.13. & 3.15. 1 Tim. 1.12. & 6.1. Heb. 10.29. & 11.26.) it not Robbery, it being his right by eternal Generation) i. e. He did not judge it any wrong or usurpation, on that account of his being in the form of God, to be equal to his Father, being a subsistent in the same nature and essence with him. From openly shewing equal Majesty with whom he did not for a time abstain, in that he could reckon this Robbery, as if such Majesty were that which did not agree to his nature, ever presupposing this inherent right, to his great condescension, or abusing himself, which follows as the term to which: or he resolv'd for a time not to shew himself in that glory which was his own right, but freely condescended to the vailing of it. He did not really foregoe (neither was it possible he should) any thing of his Divine Glory, being the Son of God still, without any Robbery or Rapine, equal to his Father in Power and Glory, Ioh. 10.3. & 1. Ioh. 5.7, 20.

Paul doth not say (as the A[illegible: 1 letter]ians of Old would pervert his sense) he robbed not, or snatched not, held not fast equality with God, or (as the Socinians since) Christ thought not to doe this Robbery to God, or comm[illegible: 1 letter]t this Rape upon God, so as that he should be equal to him, but acknowledg'd he had it of the free Gift of God, chopping in the Adversative particle, [but] where it really is not; whereas we read not in the sacred Text, he thought not to do this robbery; but he thought it not robbery to be equal to God; which two are vastly different (even as mu[illegible: 1 letter]h as to have the God-head by usurpation, and to have it by nature) In the former 'tis, q. d. Christ did not rob or snatch away the equality; in the latter, the equality which Christ had with God, he thought it no Robbery; he reputed not the Empire, he might have always continued in the exercise of, equal with the Father, as a thing usurp'd, or taken by force, (as one doth hold that he hath taken by spoil, making shew of it) For when he had said he had subsisted in the Form of God, he could (before he condescended) say also, he was equal to God, i. e. the Father, without any Robbery, Rapine or Usurpation. And if Socinus urge that it is absurd and false in any sense to say, God thought he had robb'd, or taken by robbery the Divine Essence; then this contradictory, God thought not he took by robbery the Divine Essence, is rational and true; as when it is said, God cannot lye, or God changeth not, as 1 Sam. 15.29. Isa. 55.8. Mal. 3.6. What things are denied of God, do not imply the opposites are affirmed of him. The particle [But] which follows in its proper place before, made himself of no reputation, may be fairly joined with this sense. For if Christ should know that by rapine and unjust usurpation he was equal to God, (as likely the attempt to be so, was the Sin of our first Parents, which robbery of theirs Christ came to expiate) he had not emptied himself, nor vouchsafed to abase himself.

Neither is Christ said to be equal to God onely in respect of his works (which yet argue the same cause and principle, Ioh. 5.19, 21, 23, 26, 29. & 10.37.) but absolutely he thought it not robbery to be altogether equal with God, as subsisting in the same nature and essence, the original phrase connoting an exact Parity. All the things of Christ (though he chose to have some of them vail'd for a time) are equal to God, so some expound the Neuter plural emphatically (as usual amongst the Greeks) to answer the Masculine singular foregoing, to express the ineffable sameness of the nature and essence of the divine subsistents. It may be read, He counted it no robbery that those things which are his own should be equal to God, i. e. the Father; or rather, that he himself should in all things be Equal or Peer to God. For had Christ been onely equal by a delegated power from God, why should the Iews have consulted to kill him, for making himself equal with God? which with them was all one, as to make himself God, Ioh. 5.18. & 10.33. But that he spake of his eternal Generation, as owning him for his own Father, with whom he did work Miracles, even as the Father did in his own name, by his own power, of himself, for his own glory: neither will the Evangelist's saying, The Son can do nothing of himself, infer an inequality with the Father, when what he doth, is equally perfect in power, and glory with the Father's, whence as Son, he hath it by nature. For (looking lower) though every Son receives from his Father, humane nature; yet is he not less a Man than his Father, or his Father more a Man than he; The Son having a being of the same perfection which is naturally in both; however the Father [illegible: 1 letter]o whom Christ is in subordination as the Son, and in Office a Servant, undertaking the work of Mediation, may be said to be greater than the Son, that can onely be understood with respect to the order of their working, if we compare Texts, Ioh. 14.28. & 16.13, 14, 15. Neither when Christ accounted it not robbery to be equal with God, is he said (as the Adversaries urge) to be equal to himself, but to another person, viz. God the Father. Things may be equal which are so divers, that yet they may be one in some common respect wherein they agree: wherefore when Christ is said to be equal with the Father, he is distinguished from him in Person and Subsistence, yet not in Essence, wherein it is his due to be his equal, and therefore One.

Marginal references: [illegible: 1 word] 1.1, 2.

7 But made himself , of no reputation, and took upon him the form of a servant, and was made in the likeness of men .

Some expound this particle as a Discretive, others an Adversative, or Redditive.

i. e. Most wittingly emptied himself, or abated himself of the all fulness of glory he had equally with God the Father, that considering the disproportion betwixt the Creature and the Creatour; he in the eyes of those, amongst whom he tabernacled, appear'd to have nothing of reputation left him, Dan. 9.26. 'Tis not said the Form of God was cut off, or did empty it self: but he who did suffer in the Form of God, made himself of no account; did empty, abate, or abase himself, (so the Apostle elsewhere Actively and Passively useth the word, 1 Cor. 9.15. with 2 Cor. 9.3.) and that indeed whiles subsisting in the Form of God (according to agreement, Zach. 6.13. & 1[illegible: 1 letter].7.) not by laying aside the nature of God, but in some other way, i. e. his own way, kept secret till he was pleased to manifest it, Rom. 16.25. Col. 1.26. by freely coming in the fle[illegible: 1 letter]h, 1 Tim. 3.16. Heb. 10.7. which is such an astonishing wonder, and mysterious abasement, as gains the greatest veneration from his Saints. Thus for a little time laying aside, at his own pleasure withdrawing, and going aside from his glorious Majesty. He lessen'd himself for the Salvation of his People. He had a liberty not to shew his Majesty, Fulness, and Glory during his pleasure, so that he could (as to our eyes) contract and shadow it, Ioh. 1.14. Col. 2.9. His condescension was free, and unconstrained with the consent of his Father, Ioh. 3.13. so that though the Scripture saith, The most high dwelleth not in Temples made with hands; yet the Son of the Highest, 1 King. 8.27. Isa. 66.1. Mark. 5.7. Act. 7.48. can at his own pleasure shew, or eclipse his own glorious brightness, abate or let out his fulness, exalt or abase himself in respect of us. However in his own simple and absolute nature, he be without variableness or shadow of turning, Iam. 1.17. being his Fathers equal, and so abides most simple and immutable: yet respectively to his state, and what he had to manage for the Redemption of lost Man; with regard to the discovery he made of himself in the revelation of his Divine Properties, the acknowledgment and celebration of them, by the Creatures, he emptied himself, not by ceasing to be what he was before, equal with his Father, or laying down the essential Form of God, according to which he was equ[illegible: 1 letter]l to God; but by taking the form of a servant, wherein he was like to Men, i. e. assuming something to himself he had not before, viz. the humane nature; vailing himself, as the Sun is said to be vailed, not in it self, but in regard of the intervening Cloud, Mat. 27.39. to 45. what could hinder that he should not manifest his excellency now more, then less clearly? Men one while acknowledging and praising it, another while neither acknowledging or praising of it, then again praising of it, yet more sparingly? He by taking the form of a mean Man, might so obscure the dignity of his Person, as to the acknowledgement of him to be the Son of God, equal with his Father, that in vouching himself to be so, he might be accounted a Blasphemer, Iob. 10.36. and during that appearance, not seem to be the most high; even as a King by laying aside the tokens of his Royalty, and putting on the habit of a Merchant, when all the while he ceaseth not to be King, or the highest in his own Dominions. Hence the most high may be considered, either in regard of his nature, wherein he holdeth the highest degree of perfection; or in regard of those personal act[illegible: 1 letter] he performs in the business of our Salvation. In the former, Christ is the most High; in the latter, our Mediatour. So the Form of God was the term from which, and the Form of a Servant, the term to which, he mov'd in his demission, or abasement, which did not simply lie in an assumption or union of the Humane Nature to the Divine, for this doth abide still in Christ highly exalted, but in taking the form of a Servant, which with the humane Nature he took, by being sent forth, made of a Woman under the Law, Gal. 4.4. but by his Resurrection and Glorification, lest that Relation or Habit of a Servant (being such an one who was also a Son, and a Lord, Heb. 1.2. with 3.6.) when yet he retains the humane Nature still. As therefore he was of the Seed of David according to the Flesh; Rom. 1.3. though before he had not flesh: so he took the form of a Servant in the likeness of Man, according to his humane Nature, although before he took that Form, he could not have humane Nature: He did not annihilate any thing he was before; onely of his own accord, bowed down himself, and va[illegible: 1 letter]led his own glory, in taking our Nature, therein to be a Servant unto Death.

Taking (in the Greek, without any copulative and before it) in opposition to being, or subsisting; he was in the Form of God, which he had before, and took this which he had not then, into the unity of his subsistence, by a personal union, Heb. 2.16. He was the Servant of God, Isa. 42.1. Mat. 20.28. in the whole work of his condescension, which was gradual, else the Apostle's art to engage the Philippians to condescension had not been cogent from Christ's Example. For 1. He being increate, did assume to himself a Created (not Angelical, but) humane Nature with no reputation, in that regard taking the Form of a Servant, wherein he was like Man, as the next Clause explains this. 'Twas an infinite, inconceivable condescension of the Son of God, to take our nature into union with himself, whereby he who was very God in all things like unto his Father, b[illegible: 1 letter]came like unto us in all things, sin onely excepted, Rom. 8.3. Heb. 2.17. Hence 2. He did not immediately advance the nature he took into Glory, but became a Servant in it to his Father, to perform the most difficult service that ever God had to do in the World, he was not onely in the likeness of sinfull flesh, assoon as a Man, Rom. 8.3. of the Seed of Abraham, Heb. 2.11. to 15. but subject to the Law, Luk. 2.42, 51. Gal. 4.4. in a mean condition from his Birth, despicable in the judgment of the World, his Mother poor, &c. Isa. 53.2, 3. Mat. 2.14. & 8.20. & 13.55. Mark 6.3. Luk. 2.7, 22, 24. & 22.27. so that in finishing his work, he was exposed to scorn, Psal. 22.6, 7. Isa. 53.1, 2. however all the relation of his service was to God the Father, as his Antecedent Correlate. To the farther clearing of what went before, the Apostle adds.

In the likeness or habit of Men, without any copulative particle, by apposition for fuller explication (compare forecited parallel places) connoting his employment (rather than condition) having a true Body, and a reasonable Soul for this purpose, according to the Prophecy, to be Servant to his Father, Isa. 42.1. And if the Adversaries say, He onely took on him the Form of a Servant, when he suffered himself to be beaten, &c. 'tis easily answered. These were onely consequents upon the Form of a Servant; one may be a Servant, and yet not beaten; and when they so treated our Saviour, he accounted it dealing with him as a Malefactor, Luk. 22.52. Christ obeyed not Men, but God the Father, to whom alone he was Servant, when made Man, Psal. 40.6, 7, 8. 'Tis the nature of Lord and Servant, to relate to each other. Every Servant is a Man (Brutes are not Servants) labouring in service, accompanies the humane Nature which is common to Christ, with other Men, on whom it crept by the Fall; Christ regards none others Will, but the Will of his Father, how hard soever it was, even to the laying down of his Life for the reconciling of his Church to him. And be sure he Died as a Man, and not onely in the habit of a Servant. Onely in Humane Nature could he (as it follows without a particle in the Greek) be made like unto Men, or in the likeness and habit of Men. The Helenists do use words of similitude, when they design sameness or the thing it self, and that indeed essentially. For however it be urg'd, that likeness be oppos'd to the same, and that which is true, Ioh. 9.9. yet not always; as one Egg is like to another, there is convenience in quality, and that in substance is included. Christ is like to other Men in Humane properties, and an afflicted state, so that sameness of nature cannot be denied, Rom. 8.3. Heb. 2.16.17. or rather [illegible: 1 letter]ameness of kind, though not of number, it being by a Synecdoche to be understood generally, Gen. 50.3. Mat. 1.16. Ioh. 1.14. Heb. 4.15. 1 Ioh. 1.1. & 4.2, 3. The properties of Humane Nature are of the essence he took, who was found in habit as a Man, when yet he was separate from Sinners, 2 Cor. 5.21. with Heb. 7.26. yet the Apostle's business here, is not of Christ's sinlesness in that condition, but of his condescending love, in taking on him that condition, being sent in the likeness of sinfull flesh, yet without sin. 'Tis a likeness of nature to all Men, and not a likeness of innocency onely to the first, Gen. 5.1. that Paul here speaks of. And as it is said, The word was made Flesh, so here Christ is made in the likeness of Men, that we may understand 'tis the same numerical Person, who was in the Form of God, that was made Man. The abasement of God-man being so great, that he was made like to Man, i. e. to meer and bare Man, though he was more. Nor onely did he appear in many forms (as might be under the Old Testament) or was join'd to Man, but personally assum'd a true Body, and a reasonable Soul, and so was very Man, aswell as very God. Fo[illegible: 1 letter] when 'tis not said simply made Man, but with that addition, in the likeness, it is done to a notable limitation of his station on each part; on God's part it imports, Christ did not lay aside the Divine Nature, but onely (vail'd) his Majesty and Power; on Man's, to exclude sin, viz. That he was true Man, yet onely like to all other Men. But what is now the natural affection of all Men from the fall of Adam, and is an infirmity and abatement as to that, he was without sin, and onely in the likeness of sinfull flesh.

Marginal references: Psal 22.6.; Isa. 49.3, 6. & 52.13. & 53.11. Ezeck. 34.23, 24. Zach. 3.8.; Or, habit.

8 And being found in fashion as a man , he humbled himself , and became obedient unto death , even the death of the cross .

To be found is a meer Hebraism, not unusual in the N. T. not importing any question of the thing, but onely the thing certainly happening beyond expectation. It notes here not his being apprehended of the Souldiers when betray'd by Iudas, being before his humble obedience, but his being and really appearing to be (as the Greek word is elsewhere used, c. 3.9. Gen. 5.24. 2 Cor. 5.3. Gal. 2.17. Heb. 11.5. with 1 Pet. 1.7.) as a Man simply considered among Men, which was before his being scourged, &c. consequent upon his apprehension. Now being made Man, not reserv'd for a time like the Angels, for Heaven it self and the view of Angels: neither from the Privilege of the first Man (which Adam could not keep) did he reserve himself for the inhabiting of Paradise onely: but after the manner of Men, he stay'd in this Earth, amongst and convers'd with them, and therefore is said to be in the fashion of Men, or as Man.

Whereby his habit and deportment is more especially express'd, as his essence in the foregoing Phrase. Man here is considered according to what is proper unto humane Nature, not having the Article prefix'd as if it connoted the first Man Adam, onely Man as Man. The particle as here, not intimating onely likeness without reality of Nature (as the Marcionites conceited) but as a confirming and assuring particle, nothing certainly, Ioh. 1.14. Some indeed take fashion more strictly as noting onely the External figure of Christ's Body, others more largely and commodiously for the whole outward species of humane Nature: whence the truth of the humane Nature shined out, not onely in the figure and matter of the Body with true flesh and bones, the habit of his Members, Mouth, Eyes, &c. that he might be seen and touch'd, 1 Ioh. 1.1. as he himself alledgeth, Luk. 24.39. Io. 20.20, 27. growing in stature and wisedom, Luk. 2.52. but his labouring with hunger, thirst and weariness, Eating, Drinking, Sleeping, Watching, Speaking, Gestures, being mov'd with Pity, Sorrow, Joy, Weeping, in all which his humane Nature was evidenc'd of God and easily found of Men who convers'd with him, Io. 4.29. & 9.11. & 18.22. What the Socinians urge, that this gainsays his being incarnate, from Samson's saying, I shall be weak and as another Man, Iudg. 16.7, 11. There's no strength in the Allegation, that Samson of Dan's Tribe, Iudg. 13.2. should be compar'd with Christ coming from Heaven (as they themselves do not deny, found in fashion as a Man: because Samson being stronger than an hundred men, if he were dealt so and so withall would become as other Men, (for that's the import of the words) no stronger than any other Man, v. 17. whereas here, 'tis not said as one, any or every, but simply as a Man. And from those in power dying as other Men, Psal. 82.6. When they scoffingly ask, doth it evidence these to be incarnate? 'Tis answered though he who was strong as many became weak as any one Man; they who live in power, dye in weakness as other Men do, and are not said to be incarnate: yet he who being equal with God, took on him the form of a Servant, and was in this world a very Man, may very well be said to be incarnate, 1 Tim. 3.16.

He doth not say he was humbled or depress'd by the just Judgment of God, but of himself, voluntarily, on his own accord without any constraint. He did really submit himself to the will of his Father unto whom he was a Servant both in regard of the Divine Nature, which he vail'd, and also the humane in his whole Life, Luk. 1.48. both outwardly, and inwardly, v. 5. in thoughts, and afflictions, as well as actions, and passions: wholly yielding his own will and appetite to God, by a patient subjection to affection, not in shewing humility onely, but really undergoing, it. For we find this low degree of his Humiliation, oppos'd to his Superexaltation, in the following verse, and agreeing with what Isaiah prophesy'd of him, Is. 53.7. expounded by Philip, Act. 8.32.

Without the Copulative, and in the Greek expressing the manner of [illegible: 1 letter]is Humiliation, being of his own free will, and not by any force made obedient, i. e. to God, (not my will but thy will be done) to others, Parents and Magistrates for God, according to the prescript of his Law, and will in his life time unto death, and in death. Vnto being taken here, not exclusively but inclusively, for the further Amplification of the obedience, Mat. 26.42. Ioh. 4.34. & 8.29, 46. Heb. 10.9. Had he staid in his life for degrees of obedience, his condescension had been admirable, but that he should submit to a penal and painfull death (taking in his burial, and abiding in a separate state till the third day) this is stupendous: aggravated by the shame.

Of dying on the Cross, willingly and meekly yielding himself though a Son to that ignominious cursed death, Deut. 21.23. Act. 5.30. Gal. 3.10, 13. Heb. 12.2. far more reproachfull than by heading, hanging, or burning, out of unspeakable love, to bring us nigh unto God, Rom. 5.19. Col. 2.14. 1 Pet. 2.24. &. 3.18. Upon these considerations how should Christians in mutual love, condescend to each other?

Marginal references: Mat. 26.[illegible: 1 letter] 42. [illegible: 1 word] 10.18. [illegible: 1 word] 5.8.

9 Wherefore God also hath highly exalted him , and given him a name , which is above every name:

Some take this particle illatively connoting the consequent of Christ's Exaltation, upon his antecedent humiliation, as elsewhere, Ioh. 10.17. Act. 20.26. Heb. 3.7. 2 Pet. 1.10. The Apostle shewing the sequele of his sufferings to be Glory according to that of Luk. 24.26. This the Aethiopic version favors, Christ respecting not himself, but us, and our good, the Glory that he had eternally but vailed for a time, emerging (as the Sun out of a Cloud) upon his finishing the work his Father gave him to doe, Ioh. 17.5. Rom. 9.5. Others take the particle causally intimating Christ's meriting his own exaltation and our Salvation, and his accepting of superexcellent Glory as a reward of his unparallel'd obedience, though he might have challeng'd it, by virtue of the personal union, Heb. 13.20. with 12.2. obedience superiour to Angels, required a recompence superiour to their Glory, and Christ might upon his exquisite obedience, demand his own mediatory Glory as being our Head, and that being the beginning and cause of ours. However whether the particle of order note that of consequence, or causality, or both, there is no need of controversie (because of the Communication of properties) sith the Person of Christ, as God-man was glorifi'd.

The Greek elegancy imports superexalted, or exalted with all exaltation, answering to his gradual humiliation above the grave in his Resurrection, the earth in his Ascension and above the Heavens, at his Fathers right hand, upon the Throne of his Glory, to judge the world, Eph. 1.20, 21. & 4.10.

Some take name literally restraining it to Iesus, but those letters and syllables are not above every name, Ezra 2.2. & 10.18. Hagg. 1.1. Act. 7.45. Col. 4.11. Heb. 4.8. it being common to others, though upon a different account it was to Christ, even before his incarnation, Luk. 1.31. Others for the name of the onely begotten Son of God the Father, Ioh. 1.14. (with Heb. 1.4. & 5.8.) who was more eminently manifested in his exaltation, to Angels and to Men, than before. Others not for any Title but the thing consequent upon his humiliation, surpassing that of all Creatures, Potentates on Earth, and Angels in Heaven, Eph. 1.20, 21. Name imports power, Act. 3.6. &. 4.7. Rev. 5.12. of the Christ, the Saviour, Mat. 12.21. Ioh. 4.42. Act. 4.11, 12. & 10.42. at God's right hand where he living to intercede makes all comfortable to us, who in his name alone do believe, pray, praise, and doe all that shall find acceptance, Mat. 18.20. & 28.19. Ioh. 1.12. & 3.18. & 14.13. Rom. 10.13, 14. Col. 3.17. Power to confer all for the good of his Church being given him, upon his Death, when with respect to the creatures he receiv'd a glory, not in regard of himself, and in it self, but in regard of its patefaction to others, from which glory during the time of his humiliation, he had by a voluntary dispensation abstain'd; and the exercise of that Authority confer'd upon him as Mediatour, in that humane Nature, he had so obediently subjected himself to the Cross. Though as God, there was a manifestation, yet there was no intrinsecal addition of Glory. He did as Man receive the name, or glory he had from all Eternity as God. So that the name or Glory given relates to him according to both natures as Mediatour God-man: not as God, so he could not be exalted at all, being the most high, not as meer Man, so a Creature is not capable of Divine Worship, which in what follows is expresly required to be given to him, who is superexalted by God's right Hand, above every name, and every thing known by any name, Act. 2.24, 33, 36. & 5.31. 1 Cor. 15 25. Rev. 17.14. with 19.16.

Marginal references: Heb. 1.4.

10 That at the name of Jesus , every knee should bow , of things in heaven , and things in earth , and things under the earth .

In the Old Translation by Bishops in Queen Elizabeth's time, (and some say in the Manuscripts of this) it is in the Name. However in ours now, it is not appositively at the name Iesus.

But constructively of Jesus, intimating, that the Power, Glory, and Majesty of him who hath that name, unto which every knee is bowed, is that name which is above every name; which would not hold true, if the name were took for the very word Iesus, (that as before) being common to others in Hebrew, Greek, and Latin, yea, and English. Besides neither in letters, nor syllables, nor sound, nor time, hath that word any thing above other words.

Bowing of the knee, is meant Metonymically, and Metaphorically, because some of those hereafter named, from whom the Homage is due, have neither Knees nor Tongues, yet must either willingly, or by constraint, yield subjection and obedience to the Sovereign Authority of Christ here, and hereafter, Mat. 11.27. & 28.18. Ioh. 5.22, 23. Act. 3.15. all Creatures being made subject to him, Heb. 2.8. Some of the Papists searching for their Subterraneous Fictitious Purgatory, would restrain it to Men, but that would streighten and diminish the august Glory of Christ, exalted above every name, who had even here in his Humiliation, Homage from unclean Spirits, Mark 5.6, 8, 10, 12. Luk. 8.31. Iam. 2.19. How much more when at his Tribunal, his consummate Glory shall be manifest to all, which the Apostle hath ultimately a reference to, according to the Evangelist, Mat. 16.27. & 24.30. Then shall his equality with his Father, and his superlative glory as Mediatour be manifested to all, good and bad; Angels aswell as Men, who shall be subjected to his Sovereign Majesty, as the Lord God omnipotent; the good willingly, and the bad by constraint, Isa. 45.23. Act. 17.31. Rom. 2.16. & 14.10, 11. 2 Cor. 5.10.

Good Angels, from whom he had homage and service here, Psal. 97.7. Mat. 2.13. & 4.11. Luk. 1, 30, 31. & 2.13. Heb. 1.6. at his Resurrection, and Ascension, Mat. 28.6. Act. 1.11. much more in his glory, Mat. 24.31. & 25.31. Eph. 1.21, 22. Col. 1.16. & 2.10. 2 Thess. 1.7. and the Spirits of just Men made perfect, Heb. 12.22, 23. Rev. 4.6, &c. & 5.9, 10.

Good Men willingly, Psal. 110.3. Act. 10.33. 1 Ioh. 5.3. and bad by force, Psal. 2.9. Luk. 19.27. Heb. 2.14.

Either the Dead, who are hid in the Earth, and shall be raised by the power of Christ, in, or upon them, Act. 24.15. Or Devils, and wicked Souls; for though Devils move in the Air by God's permission, Eph. 2.2. yet Hell is the place prepared for them, and the wicked, Math. 7.23. & 25.41. Luk. 8.31. 2 Pet. 2.4. Iude, v. 6. Upon Christ's Exaltation, all things above, and in the World, are subjected to his Dominion. If it be said, on the earth, and under it they rebell. I answer, They are bound to obey, Mat. 4.9, 10. and will be forc't to submit to the penalty, for disobedience. Christ doth at present exercise a sovereignty over bad Men, and Devils, in limiting and punishing them as he pleaseth, Iob 1.11, 12. Luk. 4.34. & 8.32. & 19.27. 2 Pet. 2.8. Rev. 2.10.

Marginal references: Isa. 45.23.

11 And that every tongue should confess that Jesus Christ is Lord , to the glory of God the Father.

By tongue, not onely every Language, People, and Nation is meant; because 'tis to be understood, as before particularized of Angels aswell as Men, for though Angels properly, and by nature want tongues, (aswell as knees, which are both here joined, and must not be sever'd in the Worship given to Christ) yet in their manner of speaking to Men, under an extraordinary dispensation, they may use them, (or that which is equivalent) 1 Cor. 13.1. and in a way proper to them.

Can confess, or express their adoration of Christ, Rev. 7.9, 11, 12. either with delight, or by a forc't subjection, Rev. 6.16. and acknowledge that he is Lord, i. e. of glory, Rom. 11.36. 1 Cor. 2.8. & 8.6. the Son of God, 2 Cor. 4.5. Heb. 1.2, 4. having onely power to command the Soul, and Conscience, Iam. 4.12. and to save, Heb. 7.25. being Lord both of the dead, and of the living, Rom. 14.9.

Some render in the glory of the Father. Either in that, the honour of Christ redoundeth to the honour of the Father, Prov. 10.1. with Ioh. 5.23. Eph. 1.6. or the Father doth most glorifie the Son in his Exaltation, who had most glorified him in his Humiliation, Ioh. 12.28. with 17.5, 6.

Marginal references: Ioh. 13.13.

12 Wherefore my beloved as ye have always obeyed , not as in my presence onely, but now much more in my absence ; work out your own salvation , with fear, and trembling .

Having confirmed the example of Christ's admirable Condescension, and affection from the glorious issue of it, he doth here reassume his exhortation, with a friendly compellation.

Commending their former sincere endeavours to obey the Gospel (so, c. 1.5. & v. 15. of this) in following Christ, Mat. 11.28. and moving them to persevere in obedience and love to God, and Man.

That it might be evident whether the Eye of their Pastour were upon them or no, a prevailing love to Christ, and their own Souls welfare, was prevalent with them, but especially being he was now detain'd from them, and might be jealous of some defects in them, Iam. 3.2. 1 Ioh. 1.8. did engage them more than any thing to embrace his Exhortation, which he enlargeth in other words.

He moves them as Saints, c. 1.1. in whom God would perfect his work, begun, v. 6. having given to them to believe and suffer, v. 29. that they would seriously and earnestly busie themselves in those things, which on their parts are necessary to Salvation as, Ioh. 6.27. Heb. 6.9. and without which it cannot be had as, c. 1.10. Mat. 24.13. Col. 3.10, 12, &c. 1 Tim. 1.18, 19. & 6.19. 2 Tim. 2.5. & 4.7, 8. 2 Pet. 3.17. yea press on in the way to their own Salvation, (as he mov'd, 1 Tim. 4.16.) not that they should not be solicitous about others, for that mutual care is imply'd as elsewhere requir'd, Heb. 3.13. & 10.24. but that every one should strenuously go on towards the mark with a special regard to himself, and the Temptations, he may meet with, knowing he must bear his own burthen, Gal. 6.1, 3. and therefore should take heed lest he fall. The Papists arguings hence that our actions are efficient and meritorious causes of Salvation, are altogether inconsequent. For the Apostle doth not say our actions work out Salvation, but work ye out your own Salvation, which is much different. 'Twere absurd to say because the Iews were enjoyn'd to eat the Passover with Loins girt, that Loins girt were eating of the Passover. Indeed what the Papists urge is contrary to this Doctrine of Paul, who doth elsewhere place blessedness in remission of Sins, and shews eternal life, is the gift of God, Rom. 4.6, 7. & 6.23. and we are sav'd by grace not of works, Rom. 3.20, 24.25. & 4.16. Eph. 2.8. Tit. 3.5. and contrary to the main scope of the Apostle, which is to beat down pride, and conceit of deserving, and perswade to humility, he drives at this, that we should not be idle or lazie in the business of Salvation, but work together with God, (yet as instruments in whom there is no strength which is not deriv'd from him) that we may evidence we do not receive his grace in vain, 2 Cor. 6.1, 2. But this co-operation doth not respect the acquiring or meriting of Salvation which is proper to Christ alone, and incommunicable to any others, Act. 4.12. who cannot be said to be their own Saviours: this Co-operation or working out respects onely the application, not the performing of the payment, which Christ hath abundantly perfected: but the embracing of the perfect payment, is not that which can be the cause and foundation of right for which it is deservedly confer'd: but onely the way and means by which we come to partake of Salvation.

i. e. with an holy care to doe all acceptably; he doth by these two words mean not any servile fear and slavish despondence arising from doubting, c. 4.4. but onely a serious filial fear implying a deep humility and submissiveness of mind, with a reverential awe of the divine Majesty and a solicitude, to avoid that evil which is offensive to him and separates from him. We find these words used to the like import, Psal. 2.11. Dan. 5.19. & 6.26. Rom. 11.20. with 1 Cor. 2.3. & 2 Cor. 7.5. Eph. 6.5. connoting that after the example of Christ, we should be humble, and though we distrust in our selves, yet we are to trust solely to God, (as an infant may be affraid and cling yet fast to, and depend upon, begging help of the parent going over a dangerous precipice) for the acomplishment of our Salvation.

13 For it is God which worketh in you , both to will , and to doe , of his good pleasure .

That they might not be negligent in working out their Salvation with humility, from any conceit, or carnal confidence any might have that they could believe and repent when they pleased, imagining their wills to be as pliable to good as evil: the Apostle urgeth the effectual grace of God, as a powerfull enducement and encouragement to embrace his exhortation.

They should not despond of any attaining Salvation, or think they did labour in vain, in the diligent use of means, and should altogether fall under the dominion of sin, considering though they were free Agents, yet the efficiency and sufficiency was of God, Rom. 6.13, 14. 1 Cor. 4.7. 2 Cor. 3.5.

Who worketh within them powerfully, and effectually, carrying on the work through all difficulties and obstacles, with victorious efficacy till it be wrought, ch. 1.6. Isa. 41.4. Heb. 13.21. God working not onely by suasion to gain assent, but by a special energie effecting what he would have us to doe.

And not onely in a general way, Act. 17.28. but in a special way making us willing, Psal. 110.3. remotely in regard of the principle, nextly in regard of the act: circumcising the heart, Deut. 30.6. taking away the heart of stone, and giving an heart of flesh, Ezek. 11.19. & 36.26, 27. causing light to shine out of darkness, 2 Cor. 4.6. and so renewing the will, to chuse that which is savingly good, the natural bent of which before the influence of this insuperable grace, stands another way, Ioh. 8.44. viz. to will, and doe contrary: yet he doth not necessitate by any compulsion, but powerfully, yet sweetly, and suitably to Man's free faculty, encline the will to that which is good, Ioh. 6.37, 44. i. e. to a certain effect. For the will influenced to will that it doth perform,, it undoubtedly wills somewhat that is certain, and so is determined by God.

To doe that which is savingly good. Whereupon being made willing, it hath not onely an inclination, and doth not onely exert a woulding, but being moved by God's insuperable grace, 1 Cor. 3.7. that will is effectual, and is the very deed, where the command of the will is executed to the glory of God, as the Authour. As in Alms, not onely doth God incline the will to relieve the Poor, but further contributes special gracious aids to perform what was deliberated, which evinceth, that it is from another principle than our selves. It is not, that ye may be able to will, and may be able to doe: but he worketh both to will, and to doe: which connotes the very act it self: that ye will, to believe, obey, pray, persevere; and that ye do belive, obey, pray, persevere: of unwilling, he makes willing; and further, to will, and to doe. 'Tis true, to will, as it is an act of the will, is ours by Creation; and to will well is so far ours, we being made effectually willing by God's grace: yet not ours, as though of our selves we begin to will, or go on, but it is of him who worketh in us. Not that we cannot will well, but that of our selves we cannot will well. The precept therefore requiring our obedience does not shew what we can or will of our selves, but what we ought to will and to doe, by God's special help. But though God work in us obedience; yet we obey, we our selves act, being acted of God.

Not for any previous disposition in any of us, but of, or according to his own good pleasure, Luk. 10.21. Eph. 1.5, 9, 11. & 2.8. 2 Thess. 1.11. with 2 Tim. 1.9. In working out our own Salvation, the very beginning in the will, aswell as the perfection is ascribed to the efficacy of God: his good pleasure is the procreating and helping cause of this work on the will, and not the wills good pleasure.

14 Do all things without murmurings , and disputings .

The Apostle here subjoins to his exhortation to condescension, and humility, a disswasive from the opposite vices, moving them to do all that was incumbent on them as Christians without private mutterings secret whisperings and complainings, which might argue their impatience under the yoke of Christ, whiles put upon doing, or suffering such things, either reflecting on God's Providence, as the Israelites of Old, Numb. 11.1. &c. 1 Cor. 10.10. reckoning they had hard measure: or (rather here considering the context) grudging at others, as the Greeks, and Iews had done, Luk. 5.30. Ioh. 6.41, 42. Act. 6.1. yea, and some of the Disciples were found guilty of this ill temper, against their Master, Ioh. 6.61. Christian charity disallows grudgings, 1 Pet. 4.9. Iude v. 10. and also.

Hot and eager contests and quarellings about those things wherein the life and main business of Religion is not concerned, but the unity of the Spirit of holiness is opposed, Mat. 18.1. Mark 9.33. Luk. 9.46. Rom. 14.1. 2 Cor. 12.20 with 1 Tim. 1.6. & 2.8.

15 That ye may be blameless and harmeless , the sons of God without rebuke in the midst of a crooked and perverse nation , among whom ye shine as lights in the world :

That ye behave your selves so, that none can justly reproach you, Luk. 1.6. and though you cannot altogether put to silence foolish Men, Ioh. 15.25. 1 Pet. 2.15. yet they cannot have any just cause to stain your reputation.

But you may be found sincere, simple, void of guile, Mat. 10.16. Ioh. 1.47. Rom. 16.19. 1 Pet. 2.1. with 1.14.

Without such spots and blemishes as are inconsistent with your Adoption, or Sonship, Eph. 5.27.

Sons of God, in regard of their Relation, should be carefull asmuch as may be, that they do not expose themselves to the biting reproofs of those ca[illegible: 1 letter] ping Neighbours who are not of their Father's Family, Cant. 4.7. Mat. 5.48. Eph. 1.4. Iude, v. 24.

But shew by their lying in wickedness, 1 Ioh. 5.19. and the uncured spots; yea, even Plague sores upon them who have notoriously corrupted themselves; that they are a perverse, crooked, untoward, and adulterous generation, Deut. 32.5. Psal. 125.5. Mat. 12.39. Act. 2.4. & 13.8, 10.

In conversing with such a sort of Men, ye either do, or ought unanimously to shew your selves to be light in the Lord, Mat. 5.14, 16. Eph. 5.8, 15. Enlightned by the Sun of righteousness, Mal. 4.2. to give a more clear light, that however the uncivil wicked would bespatter you, and cast reproach upon you in the necessary exercises of Religion: yet you not suffering as Murtherers, Thieves, Busibodies, or, &c. 1 Pet. 4.4, 16. you will then, especially if Christ's faithfull Embassadours, shew your selves to be not such Lantern, or Torch-bearers as accompanied treacherous Iudas, Ioh. 18.3. (however the ill Men you live among, may reckon you no better) but such light-bearers under Christ (the Seventy use the word for Stars, Gen. 1.14. Dan. 12.3. Rev. 1.16, 20. as irradiate the World, not an House, as a Candle doth, but the World, as Stars do, Rev. 12.1.

Marginal references: Or, sincere; Or, shine ye

16 Holding forth the word of life ; that I may rejoyce in the day of Christ , that I have not run in vain, neither laboured in vain .

Carefully bearing before you, and stedfastly shewing not onely by your profession, but conversation, the Lord Jesus Christ, 1 Ioh. 1.1. whose Gospel is the Word of Life, in that it is the Power of God to Salvation, Act. 13.26. Rom. 1.16. He doth not say, holding forth carnal institutions, nor humane traditions; but that word, wherein is to be had Eternal Life, Ioh. 5.39. & 6.68.

Quickning them from the consideration of the glorious joy he should have in their Salvation, at the day of Christ, see ch. 1.6. when he and they should of God's free Grace, receive an abundant reward, viz. of his Ministry and Exhortation, and of their embracing it, and working out their Salvation by God's special assistance.

For it would be evident to his, aswell as their everlasting comfort, when he should see them, that his laborious Ministry amongst them had not been frustrate, or fruitless in the Lord, Mat. 25.21. 1 Cor. 3.8, 9. & 15.58. Then in a more glorious way, they would be his Joy and Crown, than they were at present, ch. 4.1.

Marginal references: 2 Cor. 1.14.; Gal. 2.2.

17 Yea and if I be offered upon the sacrifice and service of your faith, I joy and rejoyce with you all .

That he might further confirm and encourage them in their Duty, he doth not here conclude the certainty of his death, at his first imprisonment, having expressed before some confidence of his surviving it, ch. 1.19, 25. but in imitation of Christ, the good Shepherd, Ioh. 10.11. to demonstrate his constant affection to them (as he doth to others, 2 Cor. 12.15. 1 Thess. 2.8.) he argues upon supposition of his own death, which might afterwards happen, 2 Tim. 4.6.

Using an elegant Alegory, borrowed from legal Offerings, Lev. 2.6. Numb. 15.5, 7. & 23.7. Iudg. 9.13. to shew that he could cheerfully lay down his life for their Salvation, not for reconciling them to God, for that was done before by Christ's own offering up himself, Heb. 7.27. a Sacrifice of a sweet smell unto God, Eph. 5.2. but whereby they might be confirmed in the Faith sealed with his Bloud, for bearing Witness to Christ, pretious to God, Psal. 116.15. The Greek word he hath here, is borrowed from the usage in Sacrificing, of pouring Wine, or Oil upon the victim, Exod. 30.9. 2 King. 16.13. Ier. 19.13. when that which was poured forth was called the Drink-offering, to the confirming of Covenants.

By Sacrifice, he means either specially their Alms, prepared by them, and presented by Epaphroditus, for supporting him in his sufferings, and in the Person of the Apostle offered up unto God, ch. 4.18. 2 Cor. 9.12. or more generally, the Philippians Conversion, because sanctified by a principle of Faith, and so made a Sacrifice. For he doth more than once write of Believers being offered, and resigned to God, under the notion of a Sacrifice, Rom. 12.1. & 15.16. and so doth another, 1 Pet. 2.5.

To bring them unto which by his Ministration, was a very pleasing service to him, who by pouring our of his Bloud in this Martyrdom, would confirm the Doctrine of the Gospel, or New Covenant, and fix it more strongly in the hearts of them and others of God's chosen people.

Whereupon he expresseth his joy and delight in that, which upon this supposition would in the issue be so much to their honour and advantage, when it should seem good to the Lord. They would reckon it no small honour, to have him the Apostle that planted the Gospel amongst them satisfied in their vouching of the Truth, which therefore could not but be profitable to the establishing of them in it, who had cordially embraced it. Whereupon,

He doth heartily congratulate with each of them, the meanest aswell as the greatest of them, who would be so privileged.

Marginal references: Gr. powred forth or a drink offering.; 2 Cor. 7.4.

18 For the same cause also do ye joy , and rejoyce with me .

Expecting the like affection and sympathy in every one of them, that upon the account of his sufferings, they would the more readily, cheerfully, and couragiously believe in, and suffer for Christ. Considering the difference 'twixt death threatned by Man, for our sticking close to God, Mat. 10.28. and denounced for slipping aside from God, in whole, or in part, 2 Thess. 1.5.

And that would be a congratulation of him who should account their being established in the Faith with mutual love and unity, a fulfilling of his Faith as before, v. 2.

19 But I trust in the Lord Jesus , to send Timotheus shortly unto you , that I also may be of good comfort , when I know your state .

Diverting from his former exhortation, the more to comfort them, he expresseth his good hope (which in respect of the object we translate trust) in the Lord Jesus, exalted above every name, that he would be pleased some way or other, to afford him such liberty, notwithstanding his restraint.

That he should within a little while after the arrival of Epaphroditus, now upon his return, dispatch Timothy to them.

Not for their further benevolence, but for the composing of their Spirits, and setling of their affairs, which to him, solicitous of their Souls welfare, (as a like case for others, 1 Thess. 2.19. with 3.5.) would be great satisfaction.

When he should be certainly acquainted how things went with them; who might justly expect his sympathy, Rom. 12.15. 1 Cor. 12.26. 2 Cor. 11.28, 29.

Marginal references: Or, moreover; Rom. 16.21.

20 For I have no man like-minded , who will naturally care for your state .

For which purpose I have designed Timothy who joins with me in this Epistle, and is most of the same mind with my self, endued with the same Spirit, Faith, and Love: finding none of like Soul to him with my self, in desiring your prosperity, and so have pitched upon him.

Who being cordial to me and you, will without regard to lucre, ingeniously, and sincerely, above all the rest I have here, propagate the Kingdom of Christ amongst you, and promote your Salvation in watching for your Souls, as one that must give an account, that he may do it with joy, Heb. 13.17.

Marginal references: Or, so dear unto me.

21 For all h seek their own h, not the things which are Jesus Christ's .

So that they did postpone the glory of Christ, the safety and edification of the Church there, to their own things. Wherefore he doth not mean it absolutely, that they did not seek the things of Christ, or that they did deny Christ, for 'tis apparent, even when he penn'd this Epistle, ch. 1.13, 14. with Act. 28.14, 15. & Rom. 1.8. There were many that did seriously seek Christ; but comparatively, and in a sort, they did not seek the things of Christ so intensly as they should, 1 Cor. 10.24, 33. but failed as others did in other cases, Mat. 26.58. 2 Tim. 4.16. (not as if all minding of their own things were denied to Christ's Ministers, 1 Tim. 3.4, 5. & 5.8. but) they did slip their necks from under the yoke, and did not mind the Glory of Christ in the Church of Philippi, as he did.

He doth here further commend Timothy, compared with the generality of those, who with him did attend the Ministry of the Gospel at Rome, where it seems (whatever the Papists pretend) Peter did not then preside as Metropolitan. When he saith all, he doth not necessarily imply every individual besides Timothy, (though as before, he knew not one like-minded as he was) but almost all, (as the universal sign is elsewhere Synecdochically taken, Ier. 6.3. Mat. 10.22. Mark, 1.5.) or the most part of those then employed in the Ministry, who were then at liberty, and whose inclinations (probably) he had enquired into.

Did though not simply and absolutely, yet after a sort, seek their own profit, ease, safety, pleasure and satisfaction, (called their own, in regard of their civil right, and the world's opinion, but yet at God's disposal, Hag. 2.8.) These they did (as Iohn, and Mark in another case) prefer to a long and tedious Journey for the service of Christ, unto Philippi.

22 But ye know the proof of him , that as a son with the father , he hath served with me in the gospel .

However others were found in some respects defective to the service of Christ, yet he appeals to their experience of the integrity and fidelity of Timothy in conjunction with himself, when he Preached the Gospel amongst them, and afterwards, Act. 16.1, 15. & 18.5. & 19.22. & 20.4, 6.

Which he amplifies and illustrates by a Simile, when he saith, as a Son with the Father, q. d. just as a genuine and obedient Son is wont to retain the Spirit of his Father that begat him, (and Paul doth Metaphorically call Timothy his own Son, begotten by the Gospel, Gal. 4.19. 1 Tim. 1.1.) his dearly beloved Son, 2 Tim. 1.2. and faithfull in the Lord, 1 Cor. 4.17. like-minded with himself, v. 20.

With whom he had not onely Preached, but served in the Gospel, ch. 1.1. given himself wholly to the thing. He doth not say, served me, or under me, but with me in the Gospel, i. e. to advance the Glory of Christ in promoting the Gospel, by helping with Paul, and labouring, working the work of the Lord, as Paul also did, and being sometime a sufferer under restraint for that service, as Paul himself, Heb. 13.23. for the Gospel, which is not a Domination, but Ministration, wherein this great Apostle owns Timothy as his Fellow Minister.

23 Him therefore I hope to send presently , so soon as I shall see how it will go with me .

Seeing the matter was thus, he thought not of any other to employ in the service of their Faith, but hoped, i. e. in the Lord Jesus, as v. 19. in a short time after his present Writing, to send this excellent, humble, and approved young Man, who would naturally care for their concerns, v. 20.

Even without any delay (though as yet to accompany Epaphroditus, he could not spare him who was so usefull to him in his bonds, to take care for things necessary to the propagation of the Gospel, in the ample City of Rome) from the hour he should come to a certainty, what would be the issue of his present imprisonment, which if it should end in his being offered up, he had satisfied them before, as it would be for his own advantage, ch. 1.21. so by the Providence of God, no disservice to their Faith, v. 17, 18. from which with ready submission to God's will, whatever occurred, it seems he had a greater inclination to conceive a good hope of freedom

24 But I trust in the Lord , that I also my self shall come shortly .

So he expresseth his strong perswasion as the word translate trust (being seldom used, but when the thing trusted imports the object) in the Lord, i. e. Jesus, whom he doth absolutely and eminently call Lord, being so highly exalted above all others, v. 9. not onely here, but elsewhere, v. 29. ch. 3.1. & 4.1, 4, 10. on whom he doth wholly depend, and to whom he doth submit for the issue.

Before he had suggested his perswasion of abiding with them, ch. 1.25. and here that he might satisfie them he had not chang'd his mind, he adds for their comfort, that they might not be discouraged in their sufferings, what apprehensions he had after a while, of being set at liberty, (if God pleas'd) and if so, he would have them conceive, soon after he had done what was necessary at Rome, (for him who had care of all the Churches) he designed to follow Timothy to them.

Marginal references: Philem. 22.

25 Yet I supposed it necessary to send to you Epaphroditus , my brother and companion in labor , and fellow-souldier , but your messenger , and he that ministred to my wants .

In the mean time he gives them an account why he esteemed it needfull to send back Epaphroditus (whom some but without sufficient warrant would have to be the same with Epaphras, Col. 1.7. & 4.12. Philem. v. 23.) unto them, not as if he had failed in doing what he was entrusted with, but for other weighty reasons.

He would have them to know he had nothing to blame him for, but all in his commendation, whom in the common Faith he owned to be his Christian Brother, and Fellow-helper, or Fellow-worker in the business of the Gospel, as he calls others in the like circumstances, Rom. 16.3, 21. 2 Cor. 8.23. Col. 4.11. 1 Thess. 3.2. Philem. 24.

And a faithfull and a constant Associate with him in the Christian warfare, 2 Cor. 10.4. 1 Tim. 1.18. Philem. 2. under Christ their Captain, against all the assaults of the Devil, and the carnal World, which are continually warring to destroy real Christianity.

But your Apostle, which must be understood largely, as it is sometimes put for any Evangelist, Deacon, or Minister of the Gospel, Rom. 16.7, 9. well rendred by us in this place, messenger compared with ch. 4.18. 2 Cor. 8.22, 23. not being a special Apostle of Christ, Mat. 10.2. but an Officer of the Church at Philippi, delegated by them to carry relief to Paul.

Unto whom it seems he did not onely deliver the present for his support according to his trust and commission, wherein he faithfully served the Church, but also as their publick Minister, greatly help Paul the Prisoner in what he stood most in need of, which Paul could not but value, being the Romans were so mild as to permit him a Captive so good attendance, and assistance; yet to declare his affections to the Church at Philippi, he chose rather to deny himself his necessaries, than not to comfort them in remitting their faithfull Messenger so greatly desiring their welfare, with this Letter to them.

Marginal references: Chap. 4.18.

26 For he longed after you all , and was full of heaviness because that ye had heard that he had been sick .

He gives them the first reason of his present sending, not that Epaphroditus was unwilling to stay longer with him, but because he was greatly concerned for all of them of the Church at Philippi, who had his heart as they had Paul's, ch. 1.8. & 4.1, Rom. 1.11. Solicitous to be with them to doe their Souls good.

Especially considering their great affection to him, whom they had entrusted in this service, he was in such distress for them, that his Spirits were even ready to fail him, (as Mat. 26.37.) from Sympathy 2 Cor. 11.29.

Knowing how much the certain report of his dangerous sickness in those circumstances, when they could understand nothing of his recovery, would affect them.

27 For indeed he was sick nigh unto death , but God had mercy on him : and not on him onely, but on me also c, lest I should have sorrow upon sorrow .

By reason he was really taken with such a Disease, as in its own nature was mortal, and in its tendency brought him even to Death's door, as Isa. 38.1.

But God who is the great Physician, and unto whom it belongs to shew mercy unto those who address to him (without whom bodily Physicians can do nothing) by compassionating of him in his misery, was pleased to restore him to health, as 2 King. 20.5, 6. But if any say, Would it not have been great mercy to have taken him from the miseries of this life, which are here prolonged? consider ch. 1.21. It may be answered. 1. Death it self, as it is a privation of life, and opposite to nature, was not desirable by Paul any more than by our Saviour, but might be looked upon as a kind of misery, not to be preferred to life looked upon in it self, but with respect to another, viz. as it is a passage to eternal life, so it is desirable, for that life into which it leads the Godly, and so is to be preferred to the miserable condition of this life: Paul speaks here of mercy, respecting the former, considering that this life it self is a favour of God, for the service of him, and our Neighbour. Further, 2. God's mercy here respects not onely the grievous sickness of Epaphroditus, but the [illegible: 1 letter]oint affliction, that the loss of him would be both to the Philippians, and to Paul in this juncture, as we may see from what follows; what Power Paul had for working of Miracles, [illegible: 1 letter]as chiefly to convince Infidels, and he could onely exert it when God saw good for his own Glory. Therefore he magnifies God's mercy here in a more ordinary way, as a return to Prayer, when he was so afflicted for his Collegues ilness, being upon an Office of kindness and compassion, his loss would be in its tendency a ground of so much sorrow to the Church, aswell as to himself.

Whose Christianity had not extinguished his natural affections, but if the Church had then been bereft of Epaphroditus would have added the affliction for his loss, to his affliction by his suffering for Christ, it would have doubled his affliction, (yet somewhat in a different sense from that, ch. 1.16.) it being an ill temper not to be grieved for the affliction of the Church, Amos, 6.6. yet all our affections are to be moderated according to the will of God.

28 I sent him therefore the more carefully , that when ye see him again ye may rejoice , and that I may be the less sorrowfull .

After his recovery, without delay, denying my self the comfort of his Society, I have dispatched him away to you.

To the end that he whom you look'd upon as dead.

Might seasonably appear among you in Person, and cheer you up in your troubles for him and me.

And that I, who by reason of your kindness to me, have occasioned his absence from you, might upon his safe return to you have somewhat to alleviate my grief, 2 Cor. 6.10.

29 Receive him therefore in the Lord with all gladness , and hold such in reputation .

Hereupon having given his due character, he chargeth them all, Officers, and People, to entertain him as a Servant of the Lord, (as Christ would have them receive his Servants, Mat. 10.40, 41. even with all spiritual joy) as sometimes the Galatians had received him, Gal. 4.14▪

Yea, as it becometh Saints, Rom. 16.2. to have such in esteem very highly for their works sake, 1 Thess. 5.13.

Marginal references: Or, [illegible: 1 letter]onour [illegible: 1 word]. 1 Cor. 16.1[illegible: 1 letter]. 1 Thes. 5.12. 1 Tim. 5.17.

30 Because for the work of Christ he was nigh unto death , not regarding his life , to supply your lack of service toward me .

By reason he was so zealous about the work of the Ministry in the general, or in special to carry on that service, as the Churches Messenger, he was entrusted with, ch. 4.18. not onely in conveying their benevolence on so long and hazardous a journey, for the relief of the Lord's Prisoner, which Christ would own and reward as his work, Mat. 25.39, 40. but in attending him (whom he was sent to visite) in his confinement both within doors and abroad as occasion required, Act. 28.30. (for it seems the Romans were so generous as to give free egress and regress to his Visitants) whereby he contracted that forementioned disease that hazarded his life.

The [illegible: 1 word] of which with respect to the work he was about, [illegible: 1 word] not consult (Ioh. 12.25.26.) but made little account of it, (as Hest. 4.16.) yea, did even despise it in the service of Christ, as the original word doth import, being borrowed from those whose lives are hazarded in being cast to be devoured by Beasts in the Theatre (which he himself by sad experience sometime knew the meaning of, 1 Cor. 15.32.)

So faithfull was he to his trust for the honour of his Lord, that to the very utmost of his strength, yea and beyond it, that which he reckoned those who sent would have done themselves had they been present, (considering what the Gospel requires▪ Gal. 6.2. Heb. 13.3.) that he Onisephorus-like, 2 Tim. 1.16. according to his measure made supply of in their absence.

Marginal references: 1 Cor. 16.[illegible: 2 letters].

Brotherly Love Recommended; Glory and Condescension of Christ. (a. d. 62.)

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, 2 Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind. 3 Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. 4 Look not every man on his own things, but every man also on the things of others. 5 Let this mind be in you, which was also in Christ Jesus: 6 Who, being in the form of God, thought it not robbery to be equal with God: 7 But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: 8 And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. 9 Wherefore God also hath highly exalted him, and given him a name which is above every name: 10 That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; 11 And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

The apostle proceeds in this chapter where he left off in the last, with further exhortations to Christian duties. He presses them largely to like-mindedness and lowly-mindedness, in conformity to the example of the Lord Jesus, the great pattern of humility and love. Here we may observe,

I. The great gospel precept passed upon us; that is, to love one another. This is the law of Christ's kingdom, the lesson of his school, the livery of his family. This he represents (v. 2) by being like-minded, having the same love, being of one accord, of one mind. We are of a like mind when we have the same love. Christians should be one in affection, whether they can be one in apprehension or no. This is always in their power, and always their duty, and is the likeliest way to bring them nearer in judgment. Having the same love. Observe, The same love that we are required to express to others, others are bound to express to us. Christian love ought to be mutual love. Love, and you shall be loved. Being of one accord, and of one mind; not crossing and thwarting, or driving on separate interests, but unanimously agreeing in the great things of God and keeping the unity of the Spirit in other differences. Here observe,

1. The pathetic pressing of the duty. He is very importunate with them, knowing what an evidence it is of our sincerity, and what a means of the preservation and edification of the body of Christ. The inducements to brotherly love are these:— (1.) "If there is any consolation in Christ. Have you experienced consolation in Christ? Evidence that experience by loving one another." The sweetness we have found in the doctrine of Christ should sweeten our spirits. Do we expect consolation in Christ? If we would not be disappointed, we must love one another. If we have not consolation in Christ, where else can we expect it? Those who have an interest in Christ have consolation in him, strong and everlasting consolation (Heb. vi. 18; 2 Thess. ii. 16), and therefore ought to love one another. (2.) "Comfort of love. If there is any comfort in Christian love, in God's love to you, in your love to God, or in your brethren's love to us, in consideration of all this, be you like-minded. If you have ever found that comfort, if you would find it, if you indeed believe that the grace of love is a comfortable grace, abound in it." (3.) "Fellowship of the Spirit. If there is such a thing as communion with God and Christ by the Spirit, such a thing as the communion of saints, by virtue of their being animated and actuated by one and the same Spirit, be you like-minded; for Christian love and like-mindedness will preserve to us our communion with God and with one another." (4.) "Any bowels and mercies, in God and Christ, towards you. If you expect the benefit of God's compassions to yourselves, be you compassionate one to another. If there is such a thing as mercy to be found among the followers of Christ, if all who are sanctified have a disposition to holy pity, make it appear this way." How cogent are these arguments! One would think them enough to tame the most fierce, and mollify the hardest, heart. (5.) Another argument he insinuates is the comfort it would be to him: Fulfil you my joy. It is the joy of ministers to see people like-minded and living in love. He had been instrumental in bringing them to the grace of Christ and the love of God. "Now," says he, "if you have found any benefit by your participation of the gospel of Christ, if you have any comfort in it, or advantage by it, fulfil the joy of your poor minister, who preached the gospel to you."

2. He proposes some means to promote it. (1.) Do nothing through strife and vain glory, v. 3. There is no greater enemy to Christian love than pride and passion. If we do things in contradiction to our brethren, this is doing them through strife; if we do them through ostentation of ourselves, this is doing them through vain-glory: both are destructive of Christian love and kindle unchristian heats. Christ came to slay all enmities; therefore let there not be among Christians a spirit of opposition. Christ came to humble us, and therefore let there not be among us a spirit of pride. (2.) We must esteem others in lowliness of mind better than ourselves, be severe upon our own faults and charitable in our judgments of others, be quick in observing our own defects and infirmities, but ready to overlook and make favourable allowances for the defects of others. We must esteem the good which is in others above that which is in ourselves; for we best know our own unworthiness and imperfections. (3.) We must interest ourselves in the concerns of others, not in a way of curiosity and censoriousness, or as busy-bodies in other men's matters, but in Christian love and sympathy: Look not every man on his own things, but every man also on the things of others, v. 4. A selfish spirit is destructive of Christian love. We must be concerned not only for our own credit, and ease, and safety, but for those of others also; and rejoice in the prosperity of others as truly as in our own. We must love our neighbour as ourselves, and make his case our own.

II. Here is a gospel pattern proposed to our imitation, and that is the example of our Lord Jesus Christ: Let this mind be in you which was also in Christ Jesus, v. 5. Observe, Christians must be of Christ's mind. We must bear a resemblance to his life, if we would have the benefit of his death. If we have not the Spirit of Christ, we are none of his, Rom. viii. 9. Now what was the mind of Christ? He was eminently humble, and this is what we are peculiarly to learn of him. Learn of me, for I am meek and lowly in heart, Matt. xi. 29. If we were lowly-minded, we should be like-minded; and, if we were like Christ, we should be lowly-minded. We must walk in the same spirit and in the same steps with the Lord Jesus, who humbled himself to sufferings and death for us; not only to satisfy God's justice, and pay the price of our redemption, but to set us an example, and that we might follow his steps. Now here we have the two natures and the two states of our Lord Jesus. It is observable that the apostle, having occasion to mention the Lord Jesus, and the mind which was in him, takes the hint to enlarge upon his person, and to give a particular description of him. It is a pleasing subject, and a gospel minister needs not think himself out of the way when he is upon it; any fit occasion should be readily taken.

1. Here are the two natures of Christ: his divine nature and his human nature. (1.) Here is his divine nature: Who being in the form of God (v. 6), partaking of the divine nature, as the eternal and only begotten Son of God. This agrees with John i. 1, In the beginning was the Word, and the Word was with God: it is of the same import with being the image of the invisible God (Col. i. 15), and the brightness of his glory, and express image of his person, Heb. i. 3. He thought it no robbery to be equal with God; did not think himself guilty of any invasion of what did not belong to him, or assuming another's right. He said, I and my Father are one, John x. 30. It is the highest degree of robbery for any mere man or mere creature to pretend to be equal with God, or profess himself one with the Father. This is for a man to rob God, not in tithes and offerings, but of the rights of his Godhead, Mal. iii. 8. Some understand being in the form of God—en morphe Theou hyparchon, of his appearance in a divine majestic glory to the patriarchs, and the Jews, under the Old Testament, which was often called the glory, and the Shechinah. The word is used in such a sense by the LXX. and in the New Testament. He appeared to the two disciples, en hetera morphe—In another form, Mark xvi. 12. Metemorphothe—he was transfigured before them, Matt. xvii. 2. And he thought it no robbery to be equal with God; he did not greedily catch at, nor covet and affect to appear in that glory; he laid aside the majesty of his former appearance while he was here on earth, which is supposed to be the sense of the peculiar expression, ouk harpagmon hegesato. Vid. Bishop Bull's Def. cap. 2 sect. 4 et alibi, and Whitby in loc. (2.) His human nature: He was made in the likeness of men, and found in fashion as a man. He was really and truly man, took part of our flesh and blood, appeared in the nature and habit of man. And he voluntarily assumed human nature; it was his own act, and by his own consent. We cannot say that our participation of the human nature is so. Herein he emptied himself, divested himself of the honours and glories of the upper world, and of his former appearance, to clothe himself with the rags of human nature. He was in all things like to us, Heb. ii. 17.

2. Here are his two estates, of humiliation and exaltation. (1.) His estate of humiliation. He not only took upon him the likeness and fashion of a man, but the form of a servant, that is, a man of mean estate. He was not only God's servant whom he had chosen, but he came to minister to men, and was among them as one who serveth in a mean and servile state. One would think that the Lord Jesus, if he would be a man, should have been a prince, and appeared in splendour. But quite the contrary: He took upon him the form of a servant. He was brought up meanly, probably working with his supposed father at his trade. His whole life was a life of humiliation, meanness, poverty, and disgrace; he had nowhere to lay his head, lived upon alms, was a man of sorrows and acquainted with grief, did not appear with external pomp, or any marks of distinction from other men. This was the humiliation of his life. But the lowest step of his humiliation was his dying the death of the cross. He became obedient to death, even the death of the cross. He not only suffered, but was actually and voluntarily obedient; he obeyed the law which he brought himself under as Mediator, and by which he was obliged to die. I have power to lay down my life, and I have power to take it again: this commandment have I received of my Father, John x. 18. And he was made under the law, Gal. iv. 4. There is an emphasis laid upon the manner of his dying, which had in it all the circumstances possible which are humbling: Even the death of the cross, a cursed, painful, and shameful death,—a death accursed by the law (Cursed is he that hangeth on a tree)—full of pain, the body nailed through the nervous parts (the hands and feet) and hanging with all its weight upon the cross,—and the death of a malefactor and a slave, not of a free-man,—exposed as a public spectacle. Such was the condescension of the blessed Jesus. (2.) His exaltation: Wherefore God also hath highly exalted him. His exaltation was the reward of his humiliation. Because he humbled himself, God exalted him; and he highly exalted him, hyperypsose, raised him to an exceeding height. He exalted his whole person, the human nature as well as the divine; for he is spoken of as being in the form of God as well as in the fashion of man. As it respects the divine nature, it could only be the recognizing of his rights, or the display and appearance of the glory he had with the Father before the world was (John xvii. 5), not any new acquisition of glory; and so the Father himself is said to be exalted. But the proper exaltation was of his human nature, which alone seems to be capable of it, though in conjunction with the divine. His exaltation here is made to consist in honour and power. In honour; so he had a name above every name, a title of dignity above all the creatures, men and angels. And in power: Every knee must bow to him. The whole creation must be in subjection to him: things in heaven, and things in earth, and things under the earth, the inhabitants of heaven and earth, the living and the dead. At the name of Jesus; not at the sound of the word, but the authority of Jesus; all should pay a solemn homage. And that every tongue should confess that Jesus Christ is Lord—every nation and language should publicly own the universal empire of the exalted Redeemer, and that all power in heaven and earth is given to him, Matt. xxviii. 18. Observe the vast extent of the kingdom of Christ; it reaches to heaven and earth, and to all the creatures in each, to angels as well as men, and to the dead as well as the living.—To the glory of God the Father. Observe, It is to the glory of God the Father to confess that Jesus Christ is Lord; for it is his will that all men should honour the Son as they honour the Father, John v. 23. Whatever respect is paid to Christ redounds to the honour of the Father. He who receiveth me receiveth him who sent me, Matt. x. 40.

Practical Religion. (a. d. 62.)

12 Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. 13 For it is God which worketh in you both to will and to do of his good pleasure.

I. He exhorts them to diligence and seriousness in the Christian course: Work out your own salvation. It is the salvation of our souls (1 Pet. i. 9), and our eternal salvation (Heb. v. 9), and contains deliverance from all the evils sin had brought upon us and exposed us to, and the possession of all good and whatsoever is necessary to our complete and final happiness. Observe, It concerns us above all things to secure the welfare of our souls: whatever becomes of other things, let us take care of our best interests. It is our own salvation, the salvation of our own souls. It is not for us to judge other people; we have enough to do to look to ourselves; and, though we must promote the common salvation ( Jude 3) as much as we can, yet we must upon no account neglect our own. We are required to work out our salvation, katergazesthe. The word signifies working thoroughly at a thing, and taking true pains. Observe, We must be diligent in the use of all the means which conduce to our salvation. We must not only work at our salvation, by doing something now and then about it; but we must work out our salvation, by doing all that is to be done, and persevering therein to the end. Salvation is the great thing we should mind, and set our hearts upon; and we cannot attain salvation without the utmost care and diligence. He adds, With fear and trembling, that is, with great care and circumspection: "Trembling for fear lest you miscarry and come short. Be careful to do every thing in religion in the best manner, and fear lest under all your advantages you should so much as seem to come short," Heb. iv. 1. Fear is a great guard and preservative from evil.

II. He urges this from the consideration of their readiness always to obey the gospel: "As you have always obeyed, not as in my presence only, but now much more in my absence, v. 12. You have been always willing to comply with every discovery of the will of God; and that in my absence as well as presence. You make it to appear that regard to Christ, and care of your souls, sway more with you than any mode of showing respect whatsoever." They were not merely awed by the apostle's presence, but did it even much more in his absence. "And because it is God who worketh in you, do you work out your salvation. Work, for he worketh." It should encourage us to do our utmost, because our labour shall not be in vain. God is ready to concur with his grace, and assist our faithful endeavours. Observe, Though we must use our utmost endeavours in working out our salvation, yet still we must go forth, and go on, in a dependence upon the grace of God. His grace works in us in a way suitable to our natures, and in concurrence with our endeavours; and the operations of God's grace in us are so far from excusing, that they are intended to quicken and engage our endeavours. "And work out our salvation with fear and trembling, for he worketh in you." All our working depends upon his working in us. "Do not trifle with God by neglects and delays, lest you provoke him to withdraw his help, and all your endeavours prove in vain. Work with fear, for he works of his good pleasure."—To will and to do: he gives the whole ability. It is the grace of God which inclines the will to that which is good: and then enables us to perform it, and to act according to our principles. Thou hast wrought all our works in us, Isa. xxvi. 12. Of his good pleasure. As there is no strength in us, so there is no merit in us. As we cannot act without God's grace, so we cannot claim it, nor pretend to deserve it. God's good will to us is the cause of his good work in us; and he is under no engagements to his creatures, but those of his gracious promise.

Practical Religion. (a. d. 62.)

14 Do all things without murmurings and disputings: 15 That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world; 16 Holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain. 17 Yea, and if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all. 18 For the same cause also do ye joy, and rejoice with me.

The apostle exhorts them in these verses to adorn their Christian profession by a suitable temper and behaviour, in several instances. 1. By a cheerful obedience to the commands of God (v. 14): "Do all things, do your duty in every branch of it, without murmurings. Do it, and do not find fault with it. Mind your work, and do not quarrel with it." God's commands were given to be obeyed, not to be disputed. This greatly adorns our profession, and shows we serve a good Master, whose service is freedom and whose work is its own reward. 2. By peaceableness and love one to another. "Do all things without disputing, wrangling, and debating one another; because the light of truth and the life of religion are often lost in the heats and mists of disputation." 3. By a blameless conversation towards all men (v. 15): "That you may be blameless and harmless, the sons of God, without rebuke; that you be not injurious to any in word or deed, and give no just occasion of offence." We should endeavour not only to be harmless, but to be blameless; not only not to do hurt, but not to come under the just suspicion of it. Blameless and sincere; so some read it. Blameless before men, sincere towards God. The sons of God. It becomes those to be blameless and harmless who stand in such a relation, and are favoured with such a privilege. The children of God should differ from the sons of men. Without rebuke—amometa. Momus was a carping deity among the Greeks, mentioned by Hesiod and Lucian, who did nothing himself, and found fault with every body and every thing. From him all carpers at other men, and rigid censurers of their works, were called Momi. The sense of the expression is, "Walk so circumspectly that Momus himself may have no occasion to cavil at you, that the severest censurer may find no fault with you." We should aim and endeavour, not only to get to heaven, but to get thither without a blot; and, like Demetrius, to have a good report of all men, and of the truth, 3 John 12. In the midst of a crooked and perverse generation; that is, among the heathens, and those who are without. Observe, Where there is no true religion, little is to be expected but crookedness and perverseness; and the more crooked and perverse others are among whom we live, and the more apt to cavil, the more careful we should be to keep ourselves blameless and harmless. Abraham and Lot must not strive, because the Canaanite and Perizzite dwelt in the land, Gen. xiii. 7. Among whom you shine as lights in the world. Christ is the light of the world, and good Christians are lights in the world. When God raises up a good man in any place, he sets up a light in that place. Or it may be read imperatively: Among whom shine you as lights: compare Matt. v. 16, Let your light so shine before men. Christians should endeavour not only to approve themselves to God, but to recommend themselves to others, that they may also glorify God. They must shine as well as be sincere.—Holding forth the word of life, v. 16. The gospel is called the word of life because it reveals and proposes to us eternal life through Jesus Christ. Life and immortality are brought to light by the gospel, 2 Tim. i. 10. It is our duty not only to hold fast, but to hold forth the word of life; not only to hold it fast for our own benefit, but to hold it forth for the benefit of others, to hold it forth as the candlestick holds forth the candle, which makes it appear to advantage all around, or as the luminaries of the heavens, which shed their influence far and wide. This Paul tells them would be his joy: "That I may rejoice in the day of Christ; not only rejoice in your stedfastness, but in your usefulness." He would have them think his pains well bestowed, and that he had not run in vain, nor laboured in vain. Observe, (1.) The work of the ministry requires the putting forth of the whole man: all that is within us is little enough to be employed in it; as in running and labouring. Running denotes vehemence and vigour, and continual pressing forward; labour denotes constancy and close application. (2.) It is a great joy to ministers when they perceive that they have not run in vain, nor laboured in vain; and it will be their rejoicing in the day of Christ, when their converts will be their crown. What is our hope, or joy, or crown of rejoicing? Are not even you in the presence of our Lord Jesus Christ at his coming? For you are our glory and joy, 1 Thess. ii. 19, 20. The apostle not only ran and laboured for them with satisfaction, but shows that he was ready to suffer for their good (v. 17): Yea, and if I be offered upon the sacrifice and service of your faith, I joy and rejoice with you all. He could reckon himself happy if he could promote the honour of Christ, the edification of the church, and the welfare of the souls of men; though it were not only by hazarding, but by laying down, his life: he could willingly be a sacrifice at their altars, to serve the faith of God's elect. Could Paul think it worth while to shed his blood for the service of the church, and shall we think it much to take a little pains? Is not that worth our labour which he thought worth his life? If I be offered, or poured out as the wine of the drink-offerings, spendomai. 2 Tim. iv. 6, I am now ready to be offered. He could rejoice to seal his doctrine with his blood (v. 18): For the same cause also do you joy and rejoice with me. It is the will of God that good Christians should be much in rejoicing; and those who are happy in good ministers have a great deal of reason to joy and rejoice with them. If the minister loves the people, and is willing to spend and be spent for their welfare, the people have reason to love the minister and to joy and rejoice with him.

Praise of Timothy and Epaphroditus. (a. d. 62.)

19 But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state. 20 For I have no man likeminded, who will naturally care for your state. 21 For all seek their own, not the things which are Jesus Christ's. 22 But ye know the proof of him, that, as a son with the father, he hath served with me in the gospel. 23 Him therefore I hope to send presently, so soon as I shall see how it will go with me. 24 But I trust in the Lord that I also myself shall come shortly. 25 Yet I supposed it necessary to send to you Epaphroditus, my brother, and companion in labour, and fellowsoldier, but your messenger, and he that ministered to my wants. 26 For he longed after you all, and was full of heaviness, because that ye had heard that he had been sick. 27 For indeed he was sick nigh unto death: but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow. 28 I sent him therefore the more carefully, that, when ye see him again, ye may rejoice, and that I may be the less sorrowful. 29 Receive him therefore in the Lord with all gladness; and hold such in reputation: 30 Because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me.

Paul takes particular notice of two good ministers; for though he was himself a great apostle, and laboured more abundantly than they all, yet he took all occasions to speak with respect of those who were far his inferiors.

I. He speaks of Timothy, whom he intended to send to the Philippians, that he might have an account of their state. See Paul's care of the churches, and the comfort he had in their well-doing. He was in pain when he had not heard of them for a good while, and therefore would send Timothy to enquire, and bring him an account: For I have no man like-minded, who will naturally care for your state. Timothy was a non-such. There were, no doubt, many good ministers, who were in care for the souls of those for whom they preached; but none comparable to Timothy, a man of an excellent spirit and tender heart. Who will naturally care for your state. Observe, It is best with us when our duty becomes in a manner natural to us. Timothy was a genuine son of blessed Paul, and walked in the same spirit and the same steps. Naturally, that is, sincerely, and not in pretence only: with a willing heart and upright view, so agreeably to the make of his mind. Note, 1. It is the duty of ministers to care for the state of their people and be concerned for their welfare: I seek not yours, but you, 2 Cor. xii. 14. 2. It is a rare thing to find one who does it naturally: such a one is remarkable and distinguished among his brethren. All seek their own, not the things which are Jesus Christ's, v. 21. Did Paul say this in haste, as David said, All men are liars? Ps. cxvi. 11. Was there so general a corruption among ministers so early that there was not one among them who cared for the state of their people? We must not understand it so: he means the generality; all, that is, either the most, or all in comparison of Timothy. Note, Seeking our own interest to the neglect of Jesus Christ is a very great sin, and very common among Christians and ministers. Many prefer their own credit, ease, and safety, before truth, holiness, and duty, the things of their own pleasure and reputation before the things of Christ's kingdom and his honour and interest in the world: but Timothy was none of these.—You know the proof of him, v. 22. Timothy was a man who had been tried, and had made full proof of his ministry (2 Tim. iv. 5), and was faithful in all that befel him. All the churches with whom he had acquaintance knew the proof of him. He was a man as good as he seemed to be; and served Christ so as to be acceptable to God, and approved of men, Rom. xiv. 18. "You not only know the name of him, and the face of him, but the proof of him, and have experienced his affection and fidelity in your service," that, as a son with a father, he hath served with me in the gospel. He was Paul's assistant in many places where he preached, and served with him in the gospel with all the dutiful respect which a child pays to a father, and with all the love and cheerfulness with which a child is serviceable to his father. Their ministrations together were with great respect on the one side and great tenderness and kindness on the other—an admirable example to elder and younger ministers united in the same service. Paul designed to send him shortly: Him therefore I hope to send presently, as soon as I shall see how it will go with me, v. 23. He was now a prisoner, and did not know what would be the issue; but, according as it turned, he would dispose of Timothy. Nay, he hoped to come himself (v. 24): But I trust in the Lord that I also myself shall come shortly. He hoped he should soon be set at liberty, and be able to pay them a visit. Paul desired his liberty, not that he might take his pleasure, but that he might do good.—I trust in the Lord. He expresses his hope and confidence of seeing them, with a humble dependence and submission to the divine will. See Acts xviii. 21; 1 Cor. iv. 19; James iv. 15; and Heb. vi. 3.

II. Concerning Epaphroditus, whom he calls his brother, and companion in labour, and fellow-soldier, his Christian brother, to whom he bore a tender affection,—his companion in the work and sufferings of the gospel, who submitted to the same labours and hardships with himself,—and their messenger, one who was sent by them to him, probably to consult him about some affairs relating to their church, or to bring a present from them for his relief for he adds, and who ministered to my wants. He seems to be the same who is called Epaphras, Col. iv. 12. He had an earnest desire to come to them, and Paul was willing he should. It seems, 1. Epaphroditus had been sick: They had heard that he had been sick, v. 26. And indeed he was sick, nigh unto death, v. 27. Sickness is a calamity common to men, to good men and ministers. But why did not the apostle heal him, who was endued with a power of curing diseases, as well as raising the dead? Acts xx. 10. Probably because that was intended as a sign to others, and to confirm the truth of the gospel, and therefore needed not be exercised one towards another. These signs shall follow those who believe, they shall lay hands on the sick, and they shall recover, Mark xvi. 17, 18. And perhaps they had not that power at all times, and at their own discretion, but only when some great end was to be served by it, and when God saw fit. It was proper to Christ, who had the Spirit above measure. 2. The Philippians were exceedingly sorry to hear of his sickness. They were full of heaviness, as well as he, upon the tidings of it: for he was one, it seems, for whom they had a particular respect and affection, and thought fit to choose out to send to the apostle. 3. It pleased God to recover and spare him: But God had mercy on him, v. 27. The apostle owns it is a great mercy to himself, as well as to Epaphroditus and others. Though the church was blessed at that time with extraordinary gifts, they could even then ill spare a good minister. He was sensibly touched with the thoughts of so great a loss: Lest I should have sorrow upon sorrow; that is, "Lest, besides the sorrow of my own imprisonment, I should have the sorrow of his death." Or perhaps some other good ministers had died lately, which had been a great affliction to him: and, if this had died now, it would have been a fresh grief to him, and sorrow added to sorrow. 4. Epaphroditus was willing to pay a visit to the Philippians, that he might be comforted with those who had sorrowed for him when he was sick: "That when you see him again you may rejoice (v. 28), that you may yourselves see how well he has recovered, and what reason you have for the thankfulness and joy upon his account." He gave himself the pleasure of comforting them by the sight of so dear a friend. 5. Paul recommends him to their esteem and affection: "Receive him therefore in the Lord with all gladness, and hold such in reputation: account such men valuable, who are zealous and faithful, and let them be highly loved and regarded. Show your joy and respect by all the expressions of hearty affection and good opinion." It seems he had caught his illness in the work of God: It was for the work of Christ that he was nigh to death, and to supply their lack of service to him. The apostle does not blame him for his indiscretion in hazarding his life, but reckons they ought to love him the more upon that account. Observe, (1.) Those who truly love Christ, and are hearty in the interests of his kingdom, will think it very well worth their while to hazard their health and life to do him service, and promote the edification of his church. (2.) They were to receive him with joy, as newly recovered from sickness. It is an endearing consideration to have our mercies restored to us after danger of removal, and should make them the more valued and improved. What is given us in answer to prayer should be received with great thankfulness and joy.

CHAP. II. Verſe 1. If there be therefore]

A Moſt paſſionate obteſtation, importing his moſt vehement deſire of their good agreement: whereunto he conjures them, as it were, by all the bonds of love betwixt him and them. Matters of importance muſt be preſſed with utmoſt vehemence, Coloſ. 3.14. Love is charged upon us above all thoſe excellent things there reckoned up.

If any comfort of love] As there is very much; making the Saints to enjoy one anothers ſociety with ſpirituall delight, Pſal. 16.3. and to communicate with gladneſſe and ſingleneſſe of heart, Act. 2 46 The Lord doth uſually and graciouſly water the holy fellowſhip of his people with the dews of many ſweet and glorious refreſhings: ſo that they have a very heaven upon earth, for kinde, the ſame with that above, and differing onely in degrees.

Verſe 2. Being of one accord of one minde] Hereunto thoſe many ones ſhould move us mentioned by our Apoſtle, Epheſ. 4.4, 5. See the Notes there.

Verſe 3. Let nothing be done through ſtrife.] Theſe are thoſe hell-hags that ſet the Church on fire [non-Latin text not transcribed] and [non-Latin text not transcribed] If theſe could be caſt out of mens hearts,Iſid. Peluſl 4. [illegible: 1 word] 55. great hopes there were, [non-Latin text not transcribed] as Iſidore hath it, that all men would ſoon conſent in one and the ſame truth, and be at peace among themſelves.

Verſe 4. Look not every man. &c.] Self is a great ſtickler, but muſt be excluded where love ſhall be maintained. He that is wholly ſhut up within himſelf is an odious perſon: and the place he lives in, longs for a vomit to ſpue him out.

Verſe 5. Let this minde be in you] We ſhould ſtrive to expreſſe Chriſt to the world, not as a picture doth a man in outward lineaments only, but as a childe doth his father in affections and actions. Our lives ſhould be as ſo many Sermons upon Chriſts li[illegible: 1 letter]s, 1 Pet. 2.9.

Verſe 6. To be equall with God] Gr. Equals, that is every way [illegible: 1 letter]quall, not a ſecondary inferiour God, as the Arrians would have him. See the Notes, on Job. 1.1, 2, 3, 4.

Verſe 7. But made himſelf, &c.] Gr. Emptied himſelf, ſuſpended and laid aſide his glory and majeſty, [non-Latin text not transcribed] and became a ſinner both by imputation (for God made the iniquity of us all to meet upon him, Iſa. 53.6.) and by reputation, for he was reckoned not only among men, but among malefactours, verſe 9. hence he is ſaid to be ſent in the likeneſſe of ſinnefull fleſh, Rom. 8 3.

Verſe 8. He humbled himſelf] This Sun of righteouſneſſe went ten degrees back in the diall of his Father, that he might come to us with health in his wings, that is, in his beams.

Became obedient unto death] That is, to his dying day, ſaith Beza. He went thorow many a little death all his life long, and at length underwent that curſed and painfull death of the Croſſe, his ſoul alſo being heavy to the death, Mat. 26.

Verſe 9. Wherefore God alſo, &c.] Wherefore denoteth not the cauſe, but the order of Chriſts exaltation, as a conſequent of his ſufferings, as ſome conceive.

Verſe 10. That at the name] Gr. In the name. The Papiſts ſtifly defend the ceremony of bowing at the name of Jeſus,Sir Edwin Sands in Spec. Eur[illegible: 1 letter]p. to countenance the adoration of their deified Images, altars and their hoſt: teaching in their Pulpits, That Chriſt himſelf on the Croſſe, bowed his head on the right ſide, to reverence his own name, which was written over it.

Verſe 11. And that every tongue] The heathens were wont to ſay, Mutus ſit oportet qui non laudarit Herculem. Let that tongue be tied up for ever, that cries not out with David, Vivat Dominus, and with Luther, Vivat & regnet Christus, Amen.

Verſe 12. Work out your ſalvation] [non-Latin text not transcribed] The reaſon that men ſtill tremble, and are ſtill troubled with this doubt, and that fear is, becauſe their ſalvation is not wrought out. Something is left undone and their conſcience tels them ſo.

With fear and trembling] Oppoſed to carnall ſecurity. Thoſe venturous bold ſpirits that dare live in any evil, ſo it [illegible: 1 letter]are not in their faces, and have not a heart fearfull of the leaſt evil, aſpire not to immortality.

Verſe 13. For it is God which worketh] Therefore work out, &c. As actiagentes, moti moventes, as the inferiour orbs move, as acted by the ſuperiour. When God hath tuned, and doth touch us, we muſt move: and whileſt the ſpirit imbreaths us, we muſt turn about like the mill.

To will and to doe] Sub laudibus naturae latent inimici gratiae, faith Auguſtine; who ſtood ſo much for grace, that the Schoolmen ſay he yeelded too little to free-will. That we live is the gift of the gods (ſaith Seneca) that we live well, is of our ſelves.De nat. deor. A baſe ſpeech! So Cicero, Judicium hoc omnium mortalium eſt, fortunam à Deo petendam, à ſeipſo ſumendam ſapientiam. For which impious ſentence Auguſtine faith of him, Eumut faceret homines liberos, feciſſe ſacrilegos. De eiv D[illegible: 1 letter]i l 5

Verſe 14. Without murmurings] Gr. Wrath and rancour, or diſcontent, [non-Latin text not transcribed] which makes mens lips like ruſty hinges ſeldome to move without murmuring and complaining.

And disputings] Or wranglings about trifles, nicities or novelties, things whereof we can have neither proof nor profit.

Verſe 15. Blameleſſe and harmleſſe] Gr. Hornleſſe, or ſincere without mixture of deceit or guile, [non-Latin text not transcribed] Iſraelites indeed.

The ſons of God] Dignity enforceth duty. Remember that thou art a Kings ſon, ſaid he to Antigonus, and thou canſt not do amiſſe.

Without rebuke] [non-Latin text not transcribed] Such as envy it ſelf cannot juſtly tax, or faſten her fangs on. Si Luthero faverem us viro bone, quod fatentur & hoſtes, &c.Tom. 8. Epiſt. ſaith Eraſm[illegible: 2 letters], who yet loved him not. Luther is a good man, as his very enemies cannot but acknowledge. So B[illegible: 1 letter]cer, Bradford, Melancthon, &c. Chriſtians ſhould excell others, ſtanding as ſtandard-bearers, higher then others, as Saul was by the head and ſhoulders, being without blemiſh from head to foot, [illegible: 1 letter]en. 3.6. as Abſolom, fair to the eye, and good to the taſte, as the tree of knowledge.

In the midſt of a crooked] As Noah was righteous in his generation: as Joſhuah would ſerve Jehovah, [non-Latin text not transcribed] though alone [illegible: 2 letters] as David therefore loved Gods teſtimonies, becauſe other man kept not his law; as Eliah amidſt the Ba[illegible: 1 letter]lites, cries, Zelando, zelavi; the worſe they were, the better was he. Baruc kindled himſelf from other mens coldneſſe,A[illegible: 2 letters]endit ſeip [illegible: 1 letter]un. Trem. and quickned himſelf from other mens dulnes, Neh, 3 [illegible: 1 letter]0.

As lights in the world] Luminaries, great lights, [non-Latin text not transcribed] ſuch as are the Sun and Moon, that give light to others. Some wicked have greater common gifts then the godly; as many mettals are brighter and more orient then the heavens: yet as thoſe mettals are not fit to convey the light of the Sun, nay indeed they would ſtop it; ſo neither are the wicked fit to ſhine the true light into us;Mat. 5. but Chriſt and Chriſtians, thoſe lights of the world.

Verſe 16. Holding forth the word] As an enſign, [non-Latin text not transcribed] or rather as the hand doth the torch, or the watch-tow[illegible: 2 letters] the light, and ſo the haven, to weather-beaten Mariners.

Verſe 17. Yea and if I be offered] Or, Be poured out as a drink-offering upon the S[illegible: 1 letter]crifice, &c. to ſeal up my Doctrine, whereby I have brought you to the obedience of faith. Biſhop Ridley in a letter to Biſhop Brooks of Glo[illegible: 1 letter]eſter, writeth thus: As for the doctrine which I have taught, my conſcience aſſureth me that it was ſound and according to Gods Word, to his glory be it ſpoken: the which doctrine the Lord being my help, I will maintain, ſo long as my tongue ſhall wag, and breath is within my body, and in confirmation there of ſeal the ſame with my bloud. Act. and Mon. fol. 1604.

Verſe 18. For the ſame cauſe alſo, &c.] The hearers affections and endeavours ſhould exactly anſwer to the affections and endeavours of the preacher, as the Elders of Epheſus did, Act 20.31, 37. And as thoſe religious Romans did, Chap. 6, 17. and theſe Philippians, 2 Cor. 8 5.

Verſe 19. That I alſo may be of good comfort] [non-Latin text not transcribed] That I may be inſpirited. For when Silas and Timotheus were come from theſe Macedonians, Paul was preſſed in ſpirit, Act. 18.9. and ſet vigorouſly upon the Lords work.

Verſe 20. Like-minded] An alter ego to me. True friendſhip transformeth us into the condition of thoſe we love, [non-Latin text not transcribed] as Euſebius into his friend Pamphilus the Martyr, Whence he was called Euſebius Pamphili.Hieronym. Amicitia ſit tantum inter bin[illegible: 1 letter]s qui ſunt veri, & bonos qui ſunt pauci.

Verſe 21. For all ſeek their own] If it were ſo then, what wonder if now, as was ſo long ſince foretold, 2 Tim. 3.2. Self muſt be ſhouldred out, and Chriſts ſhare ſtudied more then out own: all private intereſts let fall, and all ſelf-reſpects drown[illegible: 2 letters] in the glory of God, and the publike good, or elſe we want that pious ingenuity that becometh Saints. It is ſaid of Cato, that he did.—toti genitum ſe credere mundo, Eucan. That the care of the community lay upon him. Timothy was of a choice and excellent ſpirit that naturally cared for the Churches welfare: Few ſuch now a-daies.

Verſe 22. As the ſonne with the Father] Happy ſon in ſuch a Father, 1 Tim. 1.2. If Jaſon the Theſſalian held himſelf to happy in his Tutour Chiron, Alexander in his Aristotle, Paul in his Gamaliel, [illegible: 1 letter]inda[illegible: 1 letter]. lib. 4. [illegible: 1 word]. how much more was Timothy in Paul the aged, Philem. ver. 9. whoſe not only doctrine but manner of life he knew fully and followed faithfully, 2 Tim. 3.10. as a diligent Diſciple?

Verſe 23. So ſoon as I ſhall ſee] For his life was now in ſuſpenſe by reaſon of that roaring lion Nero, whom Tertullian wittily calleth, Dedicatorem damnation[illegible: 1 letter]s Christianorum, q[illegible: 1 letter]ippe qui oriontem fidemprimus Romae cruen[illegible: 2 letters] v[illegible: 2 letters].

Verſe 24. Shall come ſhortly] Whether ever he did come or no, we know not. Fallitur augurio ſpes bona ſaepe ſuo. Good hopes are often fruſtrated.

Verſe 25. Neceſſary to ſend to you] It is not meet that a Paſtour be long abſent from his people. Moſes was a way but fourty daies, and before he came again, Iſrael had made them a golden Calf. A godly Miniſter when he is abroad, is like a fiſh in the air; whereinto if it leap for recreation or neceſſity, yet it ſoon returns to his own element.

Verſe 26. [non-Latin text not transcribed] For he longed after you] The word ſignifieth ſuch a vehement deſire, as is impatient of delaies. His heart was where his calling was.

And was full of heavineſſe] [non-Latin text not transcribed] Gr. He was out of the world, as it were, and could not take comfort in any company.

Verſe 27. For indeed he was ſick] Which ſhould not have been, if S. Paul could have cured him, as he did others. This ſhews that the Apoſtles cured the ſick, and did miracles not by their own power, or at their own pleaſure, &c.

But God had mercy on him] A great mercy it is to recover health, and highly to be prized. After ſickneſſe, offer to God the ranſome of thy life, as they did, Exod. 31. Bleſſe Jehovah thy Phyſitian, ſo he is called, Exod. 15.26. Thus did David, Pſal. 103.3. Thus Hezekiah, Iſa. 36.9. Thus the very Heathens, whoſe cuſtome was, after a fit of ſickneſſe, to conſecrate ſomething to their gods.

But on m[illegible: 1 letter] alſo] For it is a very ſore affliction to looſe a dear friend, which is as a mans own ſoul, Deut. 13 6. and is there ſet after brother, ſon, daughter, wife of a mans boſome, as dearer then all of them.

Lest I ſhould have ſorrow] Gods care is that we ſuffer in meaſure, Iſa. 27.8. And according as we can, 1 Cor. 10.13. See the Note there.

Verſe 28. That when ye ſee him] And receive him as riſen from the dead. God knows how to commend his mercies to us, by threatning us with the loſſe of them: for Bona à tergo for moſiſſima. We know beſt the worth of mercies by the want of them.

Verſe 29. Hold ſuch in reputation] Or ſet a juſt price, a due eſtimate upon them. Horrible is the contempt that is now call upon the Miniſtery by our Novellers, as if they had learned of Campian to ſay, Miniſtr[illegible: 2 letters] eorum n[illegible: 1 letter]hil vilius.

Verſe 30. Not regarding his life] Gr. Ill providing for his life, [non-Latin text not transcribed] caſting away all inordinate care of it, as if he had put on that Rom[illegible: 1 letter]n reſolution, Neceſſe eſt ut eam, non vt vivam. Nee[illegible: 1 letter]ſly I muſt go, not needſly live.

If there be therefore any consolation in Christ. This, with what is said in the remainder of the verse, is designed as a motive for what he exhorts them to in Php 2:2--that they would be of the same mind, and would thus fulfil his joy. To urge them to this, he appeals to the tender considerations which religion furnished-- and begins by a reference to the consolation which there was in Christ. The meaning here may be this: "I am now persecuted and afflicted. In my trials it will give me the highest joy to learn that you act as become Christians. You also are persecuted and afflicted, Php 1:28-30; and, in these circumstances, I entreat that the highest consolation may be sought; and by all that is tender and sacred in the Christian religion, I conjure you so to live as not to dishonour the gospel. So live as to bring down the highest consolation which can be obtained--the consolation which Christ alone can impart." We are not to suppose that Paul doubted whether there was any consolation in Christ, but the form of expression here is one that is designed to urge upon them the duty of seeking the highest possible. The consolation in Christ is that which Christ furnishes or imparts. Paul regarded him as the source of all comfort, and earnestly prays that they might so live that he and they might avail themselves in the fullest sense of that unspeakable enjoyment. The idea is, that Christians ought at all times, and especially in affliction, so to act as to secure the highest possible happiness which their Saviour can impart to them. Such an object is worth their highest effort; and if God sees it needful, in order to that, that they should endure much affliction, still it is gain. Religious consolation is always worth all which it costs to secure it.

If any comfort of love. If there be any comfort in the exercise of tender affection. That there is, no one can doubt. Our happiness is almost all centred in love. It is when we love a parent, a wife, a child, a sister, a neighbour, that we have the highest earthly enjoyment. It is in the love of God, of Christ, of Christians, of the souls of men, that the redeemed find their highest happiness. Hatred is a passion full of misery; love an emotion full of joy. By this consideration, Paul appeals to them, and the motive here is drawn from all the joy which mutual love and sympathy are fitted to produce in the soul. Paul would have that love exercised in the highest degree, and would have them enjoy all the happiness which its mutual exercise could furnish.

If any fellowship of the Spirit. The word "fellowship" κοινωνια--means that which is common to two or more; that of which they partake together. Eph 3:9; Php 1:5. The idea here is, that among Christians there was a participation in the influences of the Holy Ghost; that they shared, in some degree, the feelings, views, and joys of the sacred Spirit himself; and that this was a privilege of the highest order. By this fact, Paul now exhorts them to unity, love, and zeal--so to live that they might partake, in the highest degree, of the consolations of the Spirit.

If any bowels and mercies. If there is any affectionate bond by which you are united to me, and any regard for my sorrows, and any desire to fill up my joys, so live as to impart to me, your spiritual father and friend, the consolation which I seek.

(a) "any bowels" Col 3:12 (*) "bowels" "tender regards"

Fulfil ye my joy. Fill up my joy so that nothing shall be wanting to complete it. This, he says, would be done by their union, zeal, and humility. Comp. Jn 3:29.

That ye be likeminded. Gr., That ye think the same thing. 2Cor 13:11. Perfect unity of sentiment, opinion, and plan would be desirable, if it could be attained. It may be, so far as to prevent discord, schism, contention, and strife in the church, and so that Christians may be harmonious in promoting the same great work--the salvation of souls.

Having the same love. Love to the same objects, and the same love one for another. Though their opinions might differ on some points, yet they might be united in love. 1Cor 1:10.

Being of one accord, συμψυχοι-- of one soul; having your souls joined together. The word used here does not occur elsewhere in the New Testament. It means a union of soul; or an acting together as if but one soul actuated them.

Of one mind. Gr., Thinking the same thing. The apostle here uses a great variety of expressions to denote the same thing. The object which he aimed at was union of heart, of feeling, of plan, of purpose. He wished them to avoid all divisions and strifes; and to show the power of religion by being united in the common cause. Probably there is no single thing so much insisted on in the New Testament as the importance of harmony among Christians. Now, there is almost nothing so little known; but if it prevailed, the world would soon be converted to God. Jn 17:21 or Jn 17:21.

(+) "fulfil" "Fill up" (b) "ye my joy" Jn 3:29 (c) "be like minded" 2Cor 13:11, 1Pet 3:8

Let nothing be done through strife. With a spirit of contention. This command forbids us to do anything, or attempt anything, as the mere result of strife. This is not the principle from which we are to act, or by which we are to be governed. We are to form no plan, and aim at no object, which is to be secured in this way. The command prohibits all attempts to secure anything over others by mere physical strength, or by superiority of intellect or numbers, or as the result of dark schemes and plans formed by rivalry, or by the indulgence of angry passions, or with the spirit of ambition. We are not to attempt to do anything merely by outstripping others, or by showing that we have more talent, courage, or zeal. What we do is to be by principle, and with a desire to maintain the truth, and to glorify God. And yet how often is this rule violated! How often do Christian denominations attempt to outstrip each other, and to see which shall be the greatest! How often do ministers preach with no better aim! How often do we attempt to outdo others in dress, and in the splendour of furniture and equipage! How often, even in plans of benevolence, and in the cause of virtue and religion, is the secret aim to outdo others. This is all wrong. There is no holiness in such efforts. Never once did the Redeemer act from such a motive, and never once should this motive be allowed to influence us. The conduct of others may be allowed to show us what we can do, and ought to do; but it should not be our sole aim to outstrip them. Comp. 2Cor 9:2-4.

Or vainglory. The word here used --κενοδοζια kenodoxia, occurs nowhere else in the New Testament, though the adjective--κενοδοξος kenedoxos, occurs once in Gall 5:26. Gall 5:26. It means, properly, empty pride, or glory, and is descriptive of vain and hollow parade and show. Suidas renders it, "any vain opinion about one's self"--ματαιατιςπερι εαυτουοιησις. The idea seems to be that of mere self-esteem; a mere desire to honour ourselves, to attract attention, to win praise, to make ourselves uppermost, or foremost, or the main object. The command here solemnly forbids our doing anything with such an aim--no matter whether it be in intellectual attainments, in physical strength, in skill in music, in eloquence or song, in dress, furniture, or religion. Self is not to be foremost; selfishness is not to be the motive. Probably there is no command of the Bible which would have a wider sweep than this, or would touch on more points of human conduct, if fairly applied. Who is there who passes a single day without, in some respect, desiring to display himself? What minister of the gospel preaches, who never has any wish to exhibit his talents, eloquence, or learning? How few make a gesture, but with some wish to display the grace or power witch which it is done! Who, in conversation, is always free from a desire to show his wit, or his power in argumentation, or his skill in repartee? Who plays at the piano without the desire of commendation? Who thunders in the senate, or goes to the field of battle; who builds a house, or purchases an article of apparel; who writes a book, or performs a deed of benevolence, altogether uninfluenced by this desire? If all could be taken out of human conduct which is performed merely from "strife," or from "vain-glory," how small a portion would be left!

But in lowliness of mind. Modesty, or humility. The word here used is the same which is rendered humility in Acts 20:19, Col 2:18,23; 1Pet 5:5; humbleness in Col 3:12; and lowliness in Eph 4:2; Php 2:3. It does not elsewhere occur in the New Testament. It here means humility, and it stands opposed to that pride or self-valuation which would lead us to strive for the ascendancy, or which acts from a wish for flattery or praise. The best and the only true correction of these faults is humility. This virtue consists in estimating ourselves according to truth. It is a willingness to take the place which we ought to take in the sight of God and man; and, having the low estimate of our own importance and character which the truth about our insignificance as creatures and vileness as sinners would produce, it will lead us to a willingness to perform lowly and humble offices that we may benefit others.

Let each esteem other better than themselves. Comp. 1Pet 5:5. This is one of the effects produced by true humility, and it naturally exists in every truly modest mind. The reasons are these:

(1.) We are sensible of our own defects, but we have not the same clear view of the defects of others. We see our own hearts; we are conscious of the great corruption there; we have painful evidence of the impurity of the motives which often actuate us-- the evil thoughts and corrupt desires in our own souls; but we have not the same view of the errors, defects, and follies of others. We can see only their outward conduct; but, in our own case, we can look within. It is natural for those who have any just sense of the depravity of their own souls, charitably to hope that it is not so with others, and to believe that they have purer hearts. This will lead us to feel that they are worthy of more respect than we are. Hence this is always the characteristic of modesty and humility--graces which the gospel is fitted eminently to produce. A truly pious man will be always, therefore, an humble man, and will wish that others should be preferred in office and honour to himself. Of course, this will not make him blind to the defects of others when they are manifested; but he will be himself retiring, modest, unambitious, unobtrusive. This rule of Christianity would strike a blow at all the ambition of the world. It would rebuke the love of office, and would produce universal contentment in any low condition of life where the providence of God may have cast our lot. 1Cor 7:21.

(d) "nothing be done" Gall 5:26, Jas 3:14 (a) "each esteem" 1Pet 5:5

Look not every man on his own things. That is, be not selfish. Do not let your care and attention be wholly absorbed by your own concerns, or by the concerns of your own family. Evince a tender interest for the happiness of the whole, and let the welfare of others lie near your hearts. This, of course, does not mean that there is to be any improper interference in the business of others, or that we are to have the character of "busy-bodies in other men's matters," 2Thes 3:11; 1Timm 5:13; 1Pet 4:15; but that we are to regard, with appropriate solicitude, the welfare of others, and to strive to do them good.

But every man also on the things of others. It is the duty of every man to do this. No one is at liberty to live for himself, or to disregard the wants of others. The object of this rule is to break up the narrow spirit of selfishness, and to produce a benevolent regard for the happiness of others. In respect to the rule we may observe: (1.) We are not to be "busy-bodies" in the concerns of others. See the references above. We are not to attempt to pry into their secret purposes. Every man has his own plans, and thoughts, and intentions, which no other one has a right to look into. Nothing is more odious than an intermeddler in the concerns of others.

(2.) We are not to obtrude our advice where it is not sought, or at unseasonable times and places, even if the advice is in itself good. No man likes to be interrupted to hear advice; and I have no right to require that he should suspend his business in order that I may give him counsel.

(3.) We are not to find fault with what pertains exclusively to him. We are to remember that there are some things which are his business, not ours; and we are to learn to "possess our souls in patience," if he does not give just as much as we think he ought to benevolent objects, or if he dresses in a manner not to please our taste, or if he indulges in things which do not accord exactly with our views. He may see reasons for his conduct which we do not; and it is possible that he may be right, and that, if we understood the whole case, we should think and act as he does. We often complain of a man because he does not give as much as we think he ought to objects of charity; and it is possible that he may be miserably niggardly and narrow. But it is also possible that he may be more embarrassed than we know of; or that he may just then have demands against him of which we are ignorant; or that he may have numerous poor relatives dependant on him; or that he gives much with "the left hand" which is not known by "the right hand." At any rate, it is his business, not ours; and we are not qualified to judge until we understand the whole case.

(4.) We are not to be gossips about the concerns of others. We are not to hunt up small stories and petty scandals respecting their families; we are not to pry into domestic affairs, and divulge them abroad, and find pleasure in circulating such things from house to house. There are domestic secrets which are not to be betrayed; and there is scarcely an offence of a meaner or more injurious character than to divulge to the public what we have seen in a family whose hospitality we have enjoyed.

(5.) Where Christian duty and kindness require us to look into the concerns of others, there should be the utmost delicacy. Even children have their own secrets, and their own plans and amusements, on a small scale, quite as important to them as the greater games which we are playing in life; and they will feel the meddlesomeness of a busy-body to be as odious to them as we should in our plans. A delicate parent, therefore, who has undoubtedly a right to know all about his children, will not rudely intrude into their privacies, or meddle with their concerns. So, when we visit the sick, while we show a tender sympathy for them, we should not be too particular in inquiring into their maladies or their feelings. So, when those with whom we sympathize have brought their calamities on themselves by their own fault, we should not ask too many questions about it. We should not too closely examine one who is made poor by intemperance, or who is in prison for crime. And so, when we go to sympathize with those who have been, by a reverse of circumstances, reduced from affluence to penury, we should not ask too many questions. We should let them tell their own story. If they voluntarily make us their confidants, and tell us all about their circumstances, it is well; but let us not drag out the circumstances, or wound their feelings by our impertinent inquiries, or our indiscreet sympathy in their affairs. There are always secrets which the sons and daughters of misfortune would wish to keep to themselves. But, while these things are true, it is also true that the rule before us positively requires us to show an interest in the concerns of others; and it may be regarded as implying the following things:

(1.) We are to feel that the spiritual interests of every one in the church is, in a certain sense, our own interest. The church is one. It is confederated together for a common object. Each one is intrusted with a portion of the honour of the whole, and the conduct of one member affects the character of all. We are therefore to promote, in every way possible, the welfare of every other member of the church. If they go astray, we are to admonish and entreat them; if they are in error, we are to instruct them; if they are in trouble, we are to aid them. Every member of the church has a claim on the sympathy of his brethren, and should be certain of always finding it when his circumstances are such as to demand it.

(2.) There are circumstances where it is proper to look with special interest on the temporal concerns of others. It is when the poor, the fatherless, and the afflicted must be sought out in order to be aided and relieved. They are too retiring and modest to press their situation on the attention of others, and they need that others should manifest a generous care in their welfare in order to relieve them. This is not improper interference in their concerns, nor will it be so regarded.

(3.) For a similar reason, we should seek the welfare of all others in a spiritual sense. We should seek to arouse the sinner, and lead him to the Saviour. He is blind, and will not come himself; unconcerned, and will not seek salvation; filled with the love of this world, and will not seek a better; devoted to pursuits that will lead him to ruin, and he ought to be apprized of it. It is no more an improper interference in his concerns to apprize him of his condition, and to attempt to lead him to the Saviour, than it is to warn a man in a dark night, who walks on the verge of a precipice, of his peril; or to arouse one from sleep whose house is in flames. In like manner, it is no more intermeddling with the concerns of another to tell him that there is a glorious heaven which may be his, than it is to apprize a man that there is a mine of golden ore on his farm. It is for the man's own interest, and it is the office of a friend to remind him of these things. Hie does a man a favour who tells him that he has a Redeemer, and that there is a heaven to which he may rise; he does his neighbour the greatest possible kindness who apprizes him that there is a world of infinite woe, and tells him of an easy way by which he may escape it. The world around is dependant on the church of Christ to be apprized of these truths. The gay will not warn the gay of their danger; the crowd that presses to the theatre or the ball-room will not apprize those who are there that they are in the broad way to hell; and every one who loves his neighbour should feel sufficient interest in him to tell him that he may be eternally happy in heaven.

(b) "his own things" 1Cor 13:5

Let this mind be in you, which was also in Christ Jesus. The object of this reference to the example of the Saviour is particularly to enforce the duty of humility. This was the highest example which could be furnished, and it would illustrate and confirm all the apostle had said of this virtue. The principle in the case is that we are to make the Lord Jesus our model, and are in all respects to frame our lives, as far as possible, in accordance with this great example. The point here is, that he left a state of inexpressible glory, and took upon him the most humble form of humanity, and performed the most lowly offices, that he might benefit us.

(a) "mind" Jn 13:14, 1Pet 2:21

Who being in the form of God. There is scarcely any passage in the New Testament which has given rise to more discussion than this. The importance of the passage on the question of the Divinity of the Saviour will be perceived at once; and no small part of the point of the appeal by the apostle depends, as will be seen, in the fact that Paul regarded the Redeemer as equal with God. If he was truly Divine, then his consenting to become a man was the most remarkable of all possible acts of humiliation. The word rendered form μορφη morphe, occurs only in three places in the New Testament, and in each place is rendered form, Mk 16:12, Php 2:6,7. In Mark it is applied to the form which Jesus assumed after his resurrection, and in which he appeared to two of his disciples on his way to Emmaus. "After that he appeared in another form unto two of them." This "form" was so unlike his usual appearance, that they did not know him. The word properly means, form, shape, bodily shape, especially a beautiful form, beautiful bodily appearance. Passow. In Php 2:7, it is applied to the appearance of a servant-- "and took upon him the form of a servant;" that is, he was in the condition of a servant-- or of the lowest condition. The word form is often applied to the gods by the classic writers, denoting their aspect or appearance when they became visible to men. See Cic. de Nat. Deor. ii. 2; Ovid, Meta. i. 73; Silius xiii. 643; Xeno. Memora. ix; 2Eniad, iv. 556, and other places cited by Wetstein, in loc. Hesychius explains it by ιδεαειδος. The word occurs often in the Septuagint,

(1.) as the translation of the word Ziv splendour, Dan 4:33, 5:6,9,10, 7:28;

(2.) as the translation of the word . Tabnith--structure, model, pattern--as in building, Isa 44:13;

(3.) as the translation of temuna--appearance, form, shape, image, likeness, Job 4:16. See also the Book of Wisdom xviii. 1. The word can have here only one of two meanings, either

(1.) splendour, majesty, glory--referring to the honour which the Redeemer had, his power to work miracles, etc.; or

(2.) nature, or essence--meaning the same as φυσις, nature, or ουσια, being. The first is the opinion adopted by Crellus, Grotius, and others, and substantially by Calvin. Calvin says, "The form of God here denotes majesty. For as a man is known from the appearance of his form, so the majesty which shines in God is his figure. Or, to use a more appropriate similitude, the form of a king consists of the external marks which indicate a king --as his sceptre, diadem, coat of mail, attendants, throne, and other insignia of royalty; the form of a consul is the toga, ivory chair, attending lictors, etc. Therefore Christ, before the foundation of the world, was in the form of God, because he had glory with the Father before the world was, Jn 17:5. For in the wisdom of God, before he put on our nature, there was nothing humble or abject, but there was magnificence worthy of God." --Comm. in loc. The second opinion is, that the word is equivalent to nature, or being; that is, that he was in the nature of God, or his mode of existence was that of God, or was Divine. This is the opinion adopted by Schleusner (Lex.;) Prof. Stuart (Letters to Dr. Channing, p. 40;) Doddridge, and by orthodox expositors in general, and seems to me to be the correct interpretation. In support of this interpretation, and in opposition to that which refers it to his power of working miracles, or his divine appearance when on earth, we may adduce the following considerations.

(1.) The "form" here referred to must have been something before he became a man, or before he took upon him the form of a servant. It was something from which he humble& himself by making "himself of no reputation;" by taking upon himself" the form of a servant;" and by being made "in the likeness of men." Of course, it must have been something which existed when he had not the likeness of men; that is, before he became incarnate, he must therefore have had an existence before he appeared on earth as a man, and in that previous state of existence there must have been something which rendered it proper to say that he was "in the form of God."

(2.) That it does not refer to any moral qualities, or to his power of working miracles on earth, is apparent from the fact that these were not laid aside. When did he divest himself of these in order that he might humble himself ? There was something which he possessed which made it proper to say of him that he was "in the form of God," which he laid aside when he appeared in the form of a servant, and in the likeness of men. But assuredly that could not have been his moral qualities, nor is there any conceivable sense in which it can be said that he divested himself of the power of working miracles in order that he might take upon himself the "form of a servant." All the miracles which he ever wrought were performed when he sustained the form of a servant, in his lowly and humble condition. These considerations make it certain that the apostle refers to a period before the incarnation. It may be added,

(3.) that the phrase "form of God" is one that naturally conveys the idea that he was God. When it is said that he was "in the form of a servant," the idea is, that he was actually in a humble and depressed condition, and not merely that he appeared to be. Still it may be asked, what was the "form" which he had before his incarnation? What is meant by his having been then "in the form of God?" To these questions perhaps no satisfactory answer can be given. He himself speaks (Jn 17:5) of "the glory which he had with the Father before the world was;" and the language naturally conveys the idea that there was then a manifestation of the Divine nature through him, which in some measure ceased when he became incarnate; that there was some visible splendour and majesty which was then laid aside. What manifestation of his glory God may make in the heavenly world of course we cannot now understand. Nothing forbids us, however, to suppose that there is some such visible manifestation; some splendour and magnificence of God in the view of the angelic beings such as becomes the Great Sovereign of the universe--for he "dwells in light which no man can approach unto," 1Timm 6:16. That glory, visible manifestation, or splendour, indicating the nature of God, it is here said that the Lord Jesus possessed before his incarnation.

Thought it not robbery to be equal with God. This passage, also, has given occasion to much discussion. Prof. Stuart renders it, "did not regard his equality with God as an object of solicitous desire;" that is, that though he was of a Divine nature or condition, he did not eagerly seek to retain his equality with God, but took on him a humble condition --even that of a servant. Letters to Channing, pp. 88--92. That this is the correct rendering of the passage is apparent from the following considerations :--

(1.) It accords with the scope and design of the apostle's reasoning. His object is not to show, as our common translation would seem to imply, that he aspired to be equal with God, or that he did not regard it as an improper invasion of the prerogatives of God to be equal with him, but that he did not regard it, in the circumstances of the case, as an object to be greatly desired, or eagerly sought to retain his equality with God. Instead of retaining this by an earnest effort, or by a grasp which he was unwilling to relinquish, he chose to forego the dignity, and to assume the humble condition of a man.

(2.) It accords better with the Greek than the common version. The word rendered robbery αρπαγμος-- is found nowhere else in the New Testament, though the verb from which it is derived frequently occurs, Mt 11:12, 13:19, Jn 6:15, 10:12,28,29, Acts 8:39, 23:10, 2Cor 12:2,4; 1Thes 4:17, Jude 1:23, Rev 12:5. The notion of violence, or seizing, or carrying away, enters into the meaning of the word in all these places. The word here used does not properly mean an act of robbery, but the thing robbed--the plunder-- das Rauben, (Passow,) and hence something to be eagerly seized and appropriated. Schleusner. Comp. Storr, Opuscul. Acade. i. 322, 323. According to this, the meaning of the word here is, something to be seized and eagerly sought; and the sense is, that his being equal with God was not a thing to be anxiously retained. The phrase "thought it not," means "did not consider;" it was not judged to be a matter of such importance that it could not be dispensed with. The sense is, "he did not eagerly seize and tenaciously hold," as one does who seizes prey or spoil. So Rosenmuller, Schleusner, Bloomfield, Stuart, and others understand it.

To be equal with God. τοειναιισαθεω. That is, the being equal with God he did not consider a thing to be tenaciously retained. The plural neuter form of the word equal in Greek ισα used in accordance with a known rule of the language, thus stated by Buttman. "When an adjective as predicate is separated from its substantive, it often stands in the neuter where the substantive is a masculine or feminine, and in the singular where the substantive is in the plural. That which the predicate expresses is, in this case, considered in general as a thing." Gr. Gram.,  129, 6. The phrase "equal with God," or "equal with the gods," is of frequent occurrence in the Greek classics. See Wetstein, in loc. The very phrase here used occurs in the Odyssey, O.--- τοννυνισαθεωιθακησιοιεισοροωσι.

Comp. Jn 5:18. "Made himself equal with God." The phrase means one who sustains the same rank, dignity, nature. Now it could not be said of an angel that he was in any sense equal with God; much less could this be said of a mere man. The natural and obvious meaning of the language is, that there was an equality of nature and of rank with God, from which he humbled himself where he became a man. The meaning of the whole verse according to the interpretation suggested above, is, that Christ, before he became a man, was invested with honour, majesty, and glory, such as was appropriate to God himself; that there was some manifestation, or splendour in his existence and mode of being then, which showed that he was equal with God; that he did not consider that that honour, indicating equality with God, was to be retained at all events, and so as to do violence, as it were, to other interests, and to rob the universe of the glory of redemption; and that he was willing, therefore, to forget that, or lay it by for a time, in order that he might redeem the world. There were a glory and majesty which were appropriate to God, and which indicated equality with God--such as none but God could assume. For how could an angel have such glory, or such external splendour in heaven, as to make it proper to say that he was "equal with God?" With what glory could he be invested which would be such as became God only? The fair interpretation of this passage therefore is, that Christ, before his incarnation, was equal with God.

(b) "in the form of God" Jn 1:1,2, Col 1:15 (c) "equal with God" Jn 5:18

But made himself of no reputation. This translation by no means conveys the sense of the original. According to this it would seem that he consented to be without distinction or honour among men; or that he was willing to be despised or disregarded. The Greek is, εαυτονεκενωσε. The word κενοω means, literally, to empty, to make empty, to make vain or void. It is rendered made void in Rom 4:14; made of none effect, 1Cor 1:17; make void, 1Cor 9:15; should be vain, 2Cor 9:3. The word does not occur elsewhere in the New Testament, except in the passage before us. The essential idea is that of bringing to emptiness, vanity, or nothingness; and hence it is applied to a case where one lays aside his rank and dignity, and becomes, in respect to that, as nothing; that is, he assumes a more humble rank and station. In regard to its meaning here we may remark,

(1.) that it cannot mean that he literally divested himself of his Divine nature and perfections, for that was impossible. He could not cease to be omnipotent, and omnipresent, and most holy, and true, and good.

(2.) It is conceivable that he might have laid aside, for a time, the symbols or the manifestation of his glory, or that the outward expressions of his majesty in heaven might have been withdrawn. It is conceivable for a Divine Being to intermit the exercise of his almighty power, since it cannot be supposed that God is always exerting his power to the utmost. And, in like manner, there might be for a time a laying aside or intermitting of these manifestions or symbols, which were expressive of the Divine glory and perfections. Yet

(3.) this supposes no change in the Divine nature, or in the essential nature of the Divine perfections. When the sun is obscured by a cloud, or in an eclipse, there is no real change of its glory, nor are his beams extinguished, nor is the sun himself in any measure changed. His lustre is only for a time obscured. So it might have been in regard to the manifestation of the glory of the Son of God. Of course, there is much in regard to this which is obscure; but the language of the apostle undoubtedly implies more than that he took an humble place, or that he demeaned himself in an humble manner. In regard to the actual change respecting his manifestations in heaven, or the withdrawing of the symbols of his glory there, the Scriptures are nearly silent, and conjecture is useless--perhaps improper. The language before us fairly implies that he laid aside that which was expressive of his being Divine--that glory which is involved in the phrase "being in the form of God"--and took upon himself another form and manifestation in the condition of a servant.

And took upon him the form of a servant. The phrase "form of a servant," should be allowed to explain the phrase "form of God" in Php 2:6. The form of a servant is that which indicates the condition of a servant, in contradistinction from one of higher rank. It means, to appear as a servant, to perform the offices of a servant, and to be regarded as such. He was made like a servant in the lowly condition which he assumed. The whole connexion and force of the argument here demands this interpretation. Storr and Rosenmuller interpret this as meaning that he became the servant or minister of God, and that in doing it, it was necessary that he should become a man. But the objection to this is obvious. It greatly weakens the force of the apostle's argument. His object is to state the depth of humiliation to which he descended; and this was best done by saying that he descended to the lowest condition of humanity, and appeared in the most humble garb. The idea of being a "servant or minister of God" would not express that, for this is a term which might be applied to the highest angel in heaven. Though the Lord Jesus was not literally a servant or slave, yet what is here affirmed was true of him in the following respects:

(1.) he occupied a most lowly condition in life; and

(2.) he condescended to perform such acts as are appropriate only to those who are servants. "I am among you as he that serveth," Lk 22:27. Comp Jn 13:4-15.

And was made in the likeness of men. Marg., habit. The Greek word means likeness, resemblance. The meaning is, he was made like unto men by assuming such a body as theirs. Rom 8:3.

(a) "made himself" Ps 22:6 (*) "reputation" "account" (b) "and was made" Lk 22:27 (+) "made" "Being born" (1) "likeness" "habit"

And being found. That is, being such, or existing as a man, he humbled himself.

In fashion as a man. The word rendered fashion σχημα means figure, mien, deportment. Here it is the same as state, or condition. The sense is, that when he was reduced to this condition he humbled himself, and obeyed even unto death. He took upon himself all the attributes of a mall. He assumed all the innocent infirmities of our nature. He appeared as other men do, was subjected to the necessity of food and raiment, like others, and was made liable to suffering, as other men are. It was still He who had been in the "form of God" who thus appeared; and, though his Divine glory had been for a time laid aside, yet it was not extinguished or lost. It is important to remember, in all our meditations on the Saviour, that it was the same Being who had been invested with so much glory in heaven that appeared on earth in the form of a man.

He humbled himself. Even then, when he appeared as a man. He had not only laid aside the symbols of his glory, Php 2:7, and beck, he a man; but, when he was a man, he humbled himself. Humiliation was a constant characteristic of him as a man. He did not aspire to high honours; he did not affect pomp and parade; he did not demand the service of a train of menials; but he condescended to the lowest conditions of life, Lk 22:27. The words here are very carefully chosen. In the former case, Php 2:7, when he became a man, he "emptied himself," or laid aside the symbols of his glory; now, when a man, he humbled himself. That is, though he was God appearing in the form of man--a Divine Person on earth--yet he did not assume and assert the dignity and prerogatives appropriate to a Divine Being, but put himself in a condition of obedience. For such a Being to obey law implied voluntary humiliation; and the greatness of his humiliation was shown by his becoming entirely obedient, even till he died on the cross.

And became obedient. He subjected himself to the law of God, and wholly obeyed it, Heb 10:7,9. It was a characteristic of the Redeemer that he yielded perfect obedience to the will of God. Should it be said that, if he was God himself, he must have been himself the lawgiver, we may reply, that this rendered his obedience the more wonderful and the more meritorious. If a monarch should, for an important purpose, place himself in a position to obey his own laws, nothing could show in a more striking manner their importance in his view. The highest honour that has been shown to the law of God on earth was, that it was perfectly observed by him who made the law --the great Mediator.

Unto death. He obeyed even when obedience terminated in death. The point of this expression is this:--One may readily and cheerfully obey another where there is no particular peril. But the case is different where obedience is attended with danger. The child shows a spirit of true obedience when he yields to the commands of a father, though it should expose him to hazard; the servant who obeys his master, when obedience is attended with risk of life; the soldier when he is morally certain that to obey will be followed by death. Thus many a company or platoon has been ordered into the "deadly breach," or directed to storm a redoubt, or to scale a wall, or to face a cannon, when it was morally certain that death would be the consequence. No profounder spirit of obedience can be evinced than this. It should be said, however, that the obedience of the soldier is in many cases scarcely voluntary, since, if he did not obey, death would be the penalty. But in the case of the Redeemer it was wholly voluntary, he placed himself in the condition of a servant to do the will of God, and then never shrank from what that condition involved.

Even the death of the cross. It was not such a death as a servant might incur by crossing a stream, or by falling among robbers, or by being worn out by toil; it was not such as the soldier meets when he is suddenly cut down covered with glory as he fails; it was the long, lingering, painful, humiliating death of the cross. Many a one might be willing to obey if the death that was suffered was regarded as glorious; but when it is ignominious, and of the most degrading character, and the most torturing that human ingenuity can invent, then the whole character of the obedience is changed. Yet this was the obedience the Lord Jesus evinced; and it was in this way that his remarkable readiness to suffer was shown.

(++) "as a man" "And being in condition truly man" (c) "obedient" Heb 12:12

Wherefore. As a reward of this humiliation and these sufferings. The idea is, that there was an appropriate reward for it, and that that was bestowed upon him by his exaltation as Mediator to the right hand of God. Heb 2:9.

God also hath highly exalted him. As Mediator. Though he was thus humbled, and appeared in the form of a servant, he is now raised up to the throne of glory, and to universal dominion. This exaltation is spoken of the Redeemer as he was, sustaining a Divine and a human nature. If there was, as has been supposed, some obscuration or withdrawing of the symbols of his glory Php 2:7 when he became a man, then this refers to the restoration of that glory, and would seem to imply, also, that there was additional honour conferred on him. There was all the augmented glory resulting from the work which he had performed in redeeming man.

And given him a name which is above every name. No other name can be compared with his. It stands alone. He only is Redeemer, Saviour. He only is Christ, the Anointed of God. Heb 1:4. He only is the Son of God. His rank, his titles, his dignity, are above all others. See this illustrated Eph 1:20, Eph 1:21.

(a) "God" Heb 2:9, Rev 3:21

That at the name of Jesus every knee should bow. The knee should bow, or bend, in token of honour, or worship; that is, all men should adore him. This cannot mean merely that at the mention of the name of Jesus we should bow; nor is there any evidence that God requires this. Why should we bow at the mention of that name, rather than at any of the other titles of the Redeemer? Is there any special sacredness or honour in it above the other names which he bears? And why should we bow at his name rather than at the name of the Father? Besides, if any special homage is to be paid to the name of the Saviour under the authority of this passage--and this is the only one on which the authority of this custom is based--it should be by bowing the knee, not the "head." But the truth is, this authorizes and requires neither; and the custom of bowing at the name of Jesus, in some churches, has arisen entirely from a misinterpretation of this passage. There is no other place in the Bible to which an appeal is made to authorize the custom. Comp. Neal's History of the Puritans, chap. 5. Ninth. 5. The meaning here is, not that a special act of respect or adoration should be shown wherever the name "Jesus" occurs in reading the Scriptures, or whenever it is mentioned, but that he was so exalted that it would be proper that all in heaven and on earth should worship him, and that the time would come when he would be thus everywhere acknowledged as Lord. The bowing of the knee properly expresses homage, respect, adoration, Rom 11:4; and it cannot be done to the Saviour by those who are in heaven, unless he be Divine.

Of things in heaven. επουρανιων --rather, of beings in heaven, the word "things" being improperly supplied by our translators. The word may be in the neuter plural; but it may be also in the masculine plural, and denote beings rather than things. Things do not bow the knee; and the reference here is undoubtedly to angels, and to the "spirits of the just made perfect" in heaven. If Jesus is worshipped there, he is divine; for there is no idolatry of a creature in heaven. In this whole passage there is probably an allusion to Isa 45:23. See it illustrated Rom 14:11. In the great divisions here specified--of those in heaven, on the earth, and under the earth--the apostle intends, doubtless, to denote the universe. The same mode of designating the universe occurs in Rev 5:13, Ex 20:4, Ps 96:11,12. This mode of expression is equivalent to saying, "all that is above, around, and beneath us," and arises from what appears to us. The division is natural and obvious- that which is above us in the heavens, that which is on the earth where we dwell, and all that is beneath us.

And things in earth. Rather, "beings on earth," to wit, men; for they only are capable of rendering homage.

And things under the earth. Beings under the earth. The whole universe shall confess that he is Lord. This embraces, doubtless, those who have departed from this life, and perhaps includes also fallen angels. The meaning is, that they shall all acknowledge him as universal Lord; all bow to his sovereign will; all be subject to his control; all recognise him as divine. The fallen and the lost will do this; for they will be constrained to yield an unwilling homage to him by submitting to the sentence from his lips that shall consign them to woe; and thus the whole universe shall acknowledge the exalted dignity of the Son of God. But this does not mean that they will all be saved, for the guilty and the lost may be compelled to acknowledge his power, and submit to his decree as the sovereign of the universe. There is the free and cheerful homage of the heart which they who worship him in heaven will render; and there is the constrained homage which they must yield who are compelled to acknowledge his authority.

(*) "at the name" "In"

And that every tongue should confess. Every one should acknowledge him. On the duty and importance of confessing Christ, Rom 10:9, Rom 10:10.

That Jesus Christ is Lord. The word Lord, here, is used in its primitive and proper sense, as denoting owner, ruler, sovereign. Comp. Rom 14:9. The meaning is, that all should acknowledge him as the universal sovereign.

To the glory of God the Father. Such a universal confession would honour God. Jn 5:23, where this sentiment is explained.

(c) "to the glory" Jn 13:13, Rom 14:9

Wherefore, my beloved, as ye have always obeyed. The Philippians had from the beginning manifested a remarkable readiness to show respect to the apostle, and to listen to his teaching. This readiness he more than once refers to and commends. He still appeals to them, and urges them to follow his counsels, that they might secure their salvation.

Now much more in my absence. Though they had been obedient when he was with them, yet circumstances had occurred in his absence which made their obedience more remarkable, and more worthy of special commendation.

Work out your own salvation. This important command was first addressed to Christians, but there is no reason why the same command should not be regarded as addressed to all--for it is equally applicable to all. The duty of doing this is enjoined here; the reason, for making the effort, or the encouragement for the effort, is stated in the next verse. In regard to the command here, it is natural to inquire why it is a duty, and what is necessary to be done in order to comply with it? On the first of these inquiries, it may be observed that it is a duty to make a personal effort to secure salvation, or to work out our salvation:

(1.) Because God commands it. There is no command more frequently repeated in the Scriptures, than the command to make to ourselves a new heart; to strive to enter in at the strait gate; to break off from sin, and to repent.

(2.) It is a duty because it is our own personal interest that is at stake. No other one has, or can have, as much interest in our salvation as we have. It is every man's duty to be as happy as possible here, and to be prepared for eternal happiness in the future world. No man has a right either to throw away his life or his soul. He has no more right to do the one than the other; and if it is a man's duty to endeavour to save his life when in danger of drowning, it is no less his duty to endeavour to save his soul when in danger of hell.

(3.) Our earthly friends cannot save us. No effort of theirs can deliver us from eternal death without our own exertion. Great as may be their solicitude for us, and much as they may do, there is a point where their efforts must stop--and that point is always short of our salvation, unless we are roused to seek salvation. They may pray, and weep, and plead, but they cannot save us. There is a work to be done on our own hearts which they cannot do.

(4.) It is a duty, because the salvation of the soul will not take care of itself without an effort on our part. There is no more reason to suppose this than that health and life will take care of themselves without our own exertion. And yet many live as if they supposed that somehow all would yet be well; that the matter of salvation need not give them any concern, for that things will so arrange themselves that they will be saved. Why should they suppose this any more in regard to religion than in regard to anything else?

(5.) It is a duty, because there is no reason to expect the Divine interposition without our own effort. No such interposition is promised to any man, and why should he expect it? In the case of all who have been saved, they have made an effort--and why should we expect that God will favour us more than he did them? "God helps them who help themselves;" and what reason has any man to suppose that he will interfere in his case and save him, if he will put forth no effort to "work out his own salvation?" In regard to the other inquiry --What does the command imply; or what is necessary to be done in order to comply with it?--we may observe, that it does not mean

(1.) that we are to attempt to deserve salvation on the ground of merit. That is out of the question; for what can man do that shall be an equivalent for eternal happiness in heaven? Nor

(2.) does it mean that we are to endeavour to make atonement for past sins. That would be equally impossible--and it is, besides, unnecessary. That work has been done by the great Redeemer. But it means,

(1.) that we are to make an honest effort to be saved in the way which God has appointed;

(2.) that we are to break off from our sins by true repentance;

(3.) that we are to believe in the Saviour and honestly to put our trust in him;

(4.) that we are to give up all that we have to God;

(5.) that we are to break away from all evil companions and evil plans of life; and

(6.) that we are to resist all the allurements of the world, and all the temptations which may assault us that would lead us back from God, and are to persevere unto the end. The great difficulty in working out salvation is in forming a purpose to begin at once. When that purpose is formed, salvation is easy.

With fear and trembling. That is, with that kind of anxiety which one has who feels that he has an important interest at stake, and that he is in danger of losing it. The reason or the ground for "fear" in this case is in general this: there is danger of losing the soul.

(1.) So many persons make ship wreck of all hope and perish, that there is danger that we may also.

(2.) There are so many temptations and allurements in the world, and so many things that lead us to defer attention to religion, that there is danger that we may be lost.

(3.) There is danger that if the present opportunity passes, another may not occur. Death may soon overtake us. No one has a moment to lose. No one can designate one single moment of his life, and say, "I may safely lose that moment. I may safely spend it in the neglect of my soul."

(4.) It should be done with the most earnest concern, from the immensity of the interest at stake. If the soul is lost, all is lost. And who is there that can estimate the value of that soul which is thus in danger of being lost for ever?

(a) "work out" Prov 10:16, Jn 6:27-29, Heb 4:11, 2Pet 1:5-10

For it is God that worketh in you. This is given as a reason for making an effort to be saved, or for working out our salvation. It is often thought to be the very reverse, and men often feel that if God works "in us to will and to do," there can be no need of our making an effort, and that there would be no use in it. If God does all the work, say they, why should we not patiently sit still, and wait until he puts forth his power, and accomplishes in us what he wills? It is of importance, therefore, to understand what this declaration of the apostle means, in order to see whether this objection is valid, or whether the fact that God "works in us" is to be regarded as a reason why we should make no effort. The word rendered worketh--ενεργων--working--is from a verb meaning to work, to be active, to produce effect--and is that from which we have derived the word energetic. The meaning is, that God produces a certain effect in us; he exerts such an influence over us as to lead to a certain result in our minds--to wit, "to will and to do." Nothing is said of the mode in which this is done, and probably this cannot be understood by us here. Comp. Jn 3:8. In regard to the Divine agency here referred to, however, certain things, though of a negative character, are clear. It is not God who acts for us. He leads us to "will and to do". It is not said that he wills and does for us, and it cannot be. It is man that "wills and does"--though God so influences him that he does it.

(2.) He does not compel or force us against our will. He leads us to "will" as well as to do. The will cannot be forced; and the meaning here must be that God exerts such an influence as to make us willing to obey him. Comp. Ps 110:3.

(3.) It is not a physical force, but it must be a moral influence. A physical power cannot act on the will. You may chain a man, incarcerate him in the deepest dungeon, starve him, scourge him, apply red-hot pincers to his flesh, or place on him the thumb-screw, but the will is still free. You cannot bend that, or control it, or make him believe otherwise than as he chooses to believe. The declaration here, therefore, cannot mean that God compels us, or that we are anything else but free agents still, though he "works in us to will and to do." It must mean merely that he exerts such an influence as to secure this result.

To will and to do of his good pleasure. Not to will and to do everything, but his "good pleasure." The extent of the Divine agency here referred to is limited to that, and no man should adduce this passage to prove that God "works" in him to lead him to commit sin. This passage teaches no such doctrine. It refers here to Christians, and means that he works in their hearts that which is agreeable to him, or leads them to "will and to do" that which is in accordance with his own will. The word rendered "good pleasure"-- ευδοκια-- means delight, good-will, favour; then good pleasure, purpose, will. See Eph 1:5, 2Thes 1:11. Here it means that which would be agreeable to him; and the idea is, that he exerts such an influence as to lead men to will and to do that which is in accordance with his will. Paul regarded this fact as a reason why we should work out our salvation with fear and trembling. It is with that view that he urges it, and not with any idea that it will embarrass our efforts, or be a hinderance to us in seeking salvation. The question then is, how this fact can be a motive to us to make an effort? In regard to this we may observe,

(1.) that the work of our salvation is such that we need help, and such help as God only can impart. We need it to enable us to overcome our sins; to give us such a view of them as to produce true penitence; to break away from our evil companions; to give up our plans of evil, and to resolve to lead different lives. We need help that our minds may be enlightened; that we may be led in the way of truth; that we may be saved from the danger of error, and that we may not be suffered to fall back into the ways of transgression. Such help we should welcome from any quarter; and any assistance furnished on these points will not interfere with our freedom.

(2.) The influence which God exerts on the mind is in the way of help or aid. What he does will not embarrass or hinder us. It will prevent no effort which we make to be saved; it will throw no hinderance or obstacle in the way. When we speak of God's working "in us to will and to do," men often seem to suppose that his agency will hinder us, or throw some obstacle in our way, or exert some evil influence on our minds, or make it more difficult for us to work out our salvation than it would be without his agency. But this cannot be. We may be sure that all the influence which God exerts over our minds will be to aid us in the work of salvation, not to embarrass us; will be to enable us to overcome our spiritual enemies and our sins, and not to put additional weapons into their hands, or to confer on them new power. Why should men ever dread the influence of God on their hearts, as if he would hinder their efforts for their own good?

(3.) The fact that God works is an encouragement for us to work. When a man is about to set out a peach or all apple tree, it is an encouragement for him to reflect that the agency of God is around him, and that he can cause the tree to produce blossoms, and leaves, and fruit. When he is about to plough and sow his farm, it is an encouragement, not a hinderance, to reflect that God works, and that he can quicken the grain that is sown, and produce an abundant harvest. What encouragement of a higher order can man ask? And what farmer is afraid of the agency of God in the case, or supposes that the fact that God exerts an agency is a reason why he should not plough and plant his field, or set out his orchard? Poor encouragement would a man have in these things if God did not exert any agency in the world, and could not be expected to make the tree grow, or to cause the grain to spring up; and equally poor would be all the encouragement in religion without his aid.

(c) "God which" Heb 13:21

Do all things without murmurings and disputings. In a quiet, peaceful, inoffensive manner. Let there be no brawls, strifes, or contentions. The object of the apostle here is, probably, to illustrate the sentiment which he had expressed in Php 2:3-5, where he had inculcated the general duties of humbleness of mind, and of esteeming others better than themselves. In order that that spirit might be fully manifested, he now enjoins the duty of doing every thing in a quiet and gentle manner, and of avoiding any species of strife. Eph 4:31, Eph 4:32.

(a) "murmurings" 1Cor 10:10 (b) "disputings" Rom 14:1

That ye may be blameless. That you may give no occasion for others to accuse you of having done wrong.

And harmless. Marg., sincere. The Greek word (ακεραιος) means, properly, that which is unmixed; and then pure, sincere. The idea here is, that they should be artless, simple, without guile. Then they would injure no one. The word occurs only in Mt 10:16; Php 2:15, where it is rendered harmless, and Rom 16:19, where it is rendered simple. Mt 10:16, Rom 16:19.

The sons of God. The children of God--a phrase by which true Christians were denoted. Mt 5:46; Eph 5:1.

Without rebuke. Without blame; without giving occasion for any one to complain of you.

In the midst of a crooked and perverse nation. Among those of perverted sentiments and habits; those who are disposed to complain and find fault; those who will take every occasion to pervert what you do and say, and who seek every opportunity to retard the cause of truth and righteousness. It is not certainly known to whom the apostle refers here, but it seems not improbable that he had particular reference to the Jews who were in Philippi. The language here used was employed by Moses De 32:6 as applicable to the Jewish people, and it is accurately descriptive of the character of the nation in the time of Paul. The Jews were among the most bitter foes of the gospel, and did perhaps more than any other people to embarrass the cause of truth, and prevent the spread of the true religion.

Among whom ye shine. Marg., "Or, shine ye." The Greek will admit of either construction, and expositors have differed as to the correct interpretation. Rosenmuller, Doddridge, and others, regard it as imperative, and as designed to enforce on them the duty of letting their light shine. Erasmus says it is doubtful whether it is to be understood in the indicative or imperative. Grotius, Koppe, Bloomfield, and others, regard it as in the indicative, and as teaching that they did, in fact, shine as lights in the world. The sense can be determined only by the connexion; and, in regard to it, different readers will form different opinions. It seems to me that the connexion seems rather to require the sense of duty or obligation to be understood. The apostle is enforcing on them the duty of being blameless and harmless; of holding forth the word of life; and it is in accordance with his design to remind them that they ought to be lights to those around them.

As lights in the world. The comparison of Christians with light often occurs in the Scriptures. Mt 5:14, Mt 5:16. The image here is not improbably taken from lighthouses on a sea-coast. The image then is, that as those lighthouses are placed on a dangerous coast to apprize vessels of their peril, and to save them from shipwreck, so the light of Christian piety shines on a dark world, and in the dangers of the voyage which we are making. See the Note of Burder, in Rosenmuller, Alt. u. neu. Morgenland, in loc.

(1) "harmless" "sincere" (c) "sons of God" Mt 5:45, Eph 5:1 (*) "rebuke" "reproach" (d) "crooked and perverse" De 32:5 (2) "ye shine" "shine ye" (e) "lights in the world" Mt 5:14,16

Holding forth the word of life. That is, you are under obligation to hold forth the word of life. It is a duty incumbent on you as Christians to do it. The "word of life" means the gospel, called the "word of life" because it is the message that promises life; or perhaps this is a Hebraism, denoting the living, or life giving word. The gospel stands thus in contrast with all human systems of religions for they have no efficacy to save--and to the law which "killeth." Jn 6:63; 2Cor 3:6. The duty here enjoined is that of making the gospel known to others, and of thus keeping up the knowledge of it in the world. This duty rests on Christians, Mt 5:14,16, and they cannot escape from the obligation. They axe bound to do this, not only because God commands it, but

(1.) because they are called into the church that they may be witnesses for God, Isa 43:10.

(2.) Because they are kept on the earth for that purpose. If it were not for some such design, they would be removed to heaven at once on their conversion.

(3.) Because there are no others to do it. The gay will not warn the gay, nor the proud the proud, nor the scoffer the scoffer. The thoughtless and the vain will not go and tell others that there is a God and a Saviour; nor will the wicked warn the wicked, and tell them that they are in the way to hell. There are none who will do this but Christians; and, if they neglect it, sinners will go unwarned and unalarmed down to death. This duty rests on every Christian. The exhortation here is not made to the pastor, or to any officer of the church particularly; but to the mass of communicants. They are to shine as lights in the world; they are to hold forth the word of life. There is not one member of a church who is so obscure as to be exempt from the obligation; and there is not one who may not do something in this work. If we are asked how this may be done, we may reply,

(1.) they are to do it by example. Every one is to hold forth the living word in that way.

(2.) By efforts to send the gospel to those who have it not. There is almost no one who cannot contribute something, though it may be but two mites, to accomplish this.

(3.) By conversation. There is no Christian who has not some influence over the minds and hearts of others; and he is bound to use that influence in holding forth the word of life.

(4.) By defending the Divine origin of religion when attacked.

(5.) By rebuking sin, and thus testifying to the value of holiness. The defence of the truth, under God, and the diffusion of a knowledge of the way of salvation, rests on those who are Christians. Paganism never originates a system which it would not be an advantage to the world to have destroyed as soon as it is conceived. Philosophy has never yet told of a way by which a sinner may be saved. The world at large devises no plan for the salvation of the soul. The most crude, ill-digested, and perverse systems of belief conceivable, prevail in the community called "the world." Every form of opinion has an advocate there; every monstrous vagary that the human mind ever conceived finds friends and defenders there. The human mind has of itself no elastic energy to bring it from the ways of sin; it has no recuperative power to lead it back to God. The world at large is dependant on the church for any just views of God, and of the way of salvation; and every Christian is to do his part in making that salvation known.

That I may rejoice. This was one reason which the apostle urged, and which it was proper to urge, why they should let their light shine. He had been the instrument of their conversion, he had founded their church, he was their spiritual father, and had shown the deepest interest in their welfare; and he now entreats them, as a means of promoting his highest joy, to be faithful and holy. The exemplary piety and holy lives of the members of a church will be one of the sources of highest joy to a pastor in the day of judgment. Comp. 3Jn 1:4.

In the day of Christ. The day when Christ shall appear--the day of judgment. It is called the day of Christ because he will be the glorious object which will be prominent on that day; it will be the day in which he will be honoured as the Judge of all the world.

That I have not run in vain. That is, that I have not lived in vain--life being compared with a race. 1Cor 9:26.

Neither laboured in vain. In preaching the gospel. Their holy lives would be the fullest proof that he was a faithful preacher.

(f) "neither laboured" 1Cor 9:26

Yea, and if I be offered. Marg., poured forth. The mention of his labours in their behalf, in the previous verse, seems to have suggested to him the sufferings which he was likely yet to endure on their account. He had laboured for their salvation. He had exposed himself to peril that they and others might have the gospel. On their account he had suffered much; he had been made a prisoner at Rome; and there was a possibility, if not a probability, that his life might be a forfeit for his labours in their behalf. Yet he says that, even ff this should happen, he would not regret it, but it would be a source of joy. The word which is here used-- σπενδομαι properly means, to pour out, to make a libation; and is commonly used, in the classic writers, in connexion with sacrifices. It refers to a drink-offering, where one who was about to offer a sacrifice, or to present a drink-offering to the gods, before he tasted of it himself, poured out a part of it on the altar. Passow. It is used also to denote the fact, that, when an animal was about to be slain in sacrifice, wine was poured on it as a solemn act of devoting it to God. Comp. Nu 15:6, 28:7,14. In like manner, Paul may have regarded himself as a victim prepared for the sacrifice. In the New Testament it is found only in this place, and in 2Ti 4:6, where it is rendered, "I am ready to be offered." 2Ti 4:6. It does not here mean that Paul really expected to be a sacrifice, or to make an expiation for sin by his death; but that he might be called to pour out his blood, or to offer up his life as if he were a sacrifice, or an offering to God. We have a similar use of language, when we say that a man sacrifices himself for his friends or his country.

Upon the sacrifice. επιτηθυσια. The word here rendered sacrifice means,

(1.) the act of sacrificing;

(2.) the victim that is offered; and

(3.) any oblation or offering. Robinson, Lex. Here it must be used in the latter sense, and is connected with "faith"--" the sacrifice of your faith." The reference is probably to the faith, that is, the religion of the Philippians, regarded as a sacrifice or an offering to God; the worship which they rendered to him. The idea of Paul is, that if, in order to render that offering what it should hereto make it as complete and acceptable to God as possible--it were necessary for him to die, pouring out his blood, and strength, and life, as wine was poured out to prepare a sacrifice for the altar and make it complete, he would not refuse to do it, but would rejoice in the opportunity. He seems to have regarded them as engaged in making an offering of faith, and as endeavouring to make the offering complete and acceptable; and says that if his death were necessary to make their piety of the highest and most acceptable kind, he was ready to die.

And service, λειτουργια --a word taken from an act of worship, or public service, and especially the ministry of those engaged in offering sacrifices, Lk 1:23, Heb 7:6. Here it means, the ministering or service which the Philippians rendered to God; the worship which they offered, the essential element of which was faith. Paul was willing to endure anything, even to suffer death in their cause, if it would tend to make their "service" more pure, spiritual, and acceptable to God. The meaning of the whole is,

(1.) that the sufferings and dangers which he now experienced were in their cause, and on their behalf; and

(2.) that he was willing to lay down his life, if their piety would be promoted, and their worship be rendered more pure and acceptable to God.

I joy. That is, I am not afraid of death; and if my dying can be the means of promoting your piety, it will be a source of rejoicing. Comp. Php 1:23.

And rejoice with you all. My joy will be increased in anything that promotes yours. The fruits of my death will reach and benefit you, and it will be a source of mutual congratulation.

(3) "offered" "poured forth" (g) "upon the sacrifice" 1Cor 9:26

For the same came. Because we are united, and what affects one of us should affect both.

Do ye joy and rejoice with me. That is, "Do not grieve at my death. Be not overwhelmed with sorrow, but let your hearts be filled with congratulation. It will be a privilege and a pleasure thus to die." This is a noble sentiment, and one that could have been uttered only by a heroic and generous mind--by a man who did not dread death, and who felt that it was honourable thus to die. Doddridge has illustrated the sentiment by an appropriate reference to a fact stated by Plutarch. A brave Athenian returned from the battle of Marathon, bleeding with wounds and exhausted, and rushed into the presence of the magistrates, and uttered only these two words, χαιρετεχαιρομεν --"rejoice, we rejoice"--and immediately expired. So Paul felt that there was occasion for him, and for all whom he loved, to rejoice, if he was permitted to die in the cause of others, and in such a manner that his death would benefit the world.

But I trust in the Lord Jesus. His hope was that the Lord Jesus would so order affairs as to permit this--an expression that no man could use who did not regard the Lord Jesus as on the throne, and as more than human.

To send Timotheus shortly unto you. There was a special reason why Paul desired to send Timothy to them rather than another person, which he himself states, Php 2:22, "Ye know the proof of him, that as a son with the father, he hath served with me in the gospel." From this passage, as well as from Php 1:1, where Timothy is joined with Paul in the salutation, it is evident that he had been with the apostle at Philippi. But this fact is nowhere mentioned in the sixteenth chapter of the Acts of the Apostles,which contains an account of the visit of Paul to that place. The narrative in the Acts, however, as Dr. Paley has re- marked, Horae Paulinae, in loc., is such as to render this altogether probable; and the manner in which the fact is adverted to here is such as would have occurred to no one forging an epistle like this, and shows that the Acts of the Apostles and the epistle are independent books, and are not the work of imposture. In the Acts of the Apostles it is said that when Paul came to Derbe and Lystra he found a certain disciple named Timothy, whom he would have go forth with him, Acts 16:1-3. The narrative then proceeds with an account of the progress of Paul through various provinces of Asia Minor, till it brings him to Troas. There he was warned in a vision to go over into Macedonia. In pursuance of this call, he passed over the AEgean Sea, came to Samothracia, and thence to Neapolis, and thence to Philippi. No mention is made, indeed, of Timothy as being with Paul at Philippi; but after he had left that city, and had gone to Berea, where the "brethren sent away Paul," it is added, "but Silas and Timotheus abode there still." From this it is evident that he had accompanied them in their journey, and had no doubt been with them at Philippi. For the argument which Dr. Paley has derived from the manner in which this subject is mentioned in the Acts, and in this epistle, in favour of the genuineness of the Scripture account, see Horae Paul on the epistle to the Philippians, No. iv.

When I know your state. It was a considerable time since Epaphroditus had left the Philippians, and since, therefore, Paul had been informed of their condition.

(1) "But I trust" "Moreover" (a) "Timotheus" 1Thes 3:2 (*) "state" "affairs"

For I have no man like-minded, Marg., so dear unto me. The Greek is, ισοψυχον similar in mind, or like-minded. The meaning is, that there was no one with him who would feel so deep an interest in their welfare.

Who will naturally care. The word rendered naturally γνησιως --means sincerely; and the idea is, that he would regard their interests with a sincere tenderness and concern. He might be depended on to enter heartily into their concerns. This arose, doubtless, from the fact that he had been with them when the church was founded there, and that he felt a deeper interest in what related to the apostle Paul than any other man. Paul regarded Timothy as a son, and his sending him on such an occasion would evince the feelings of a father who should send a beloved son on an important message.

(2) "like minded" "so dear unto me" (*) "state" "affairs"

For all seek their own. That is, all who are with me. Who Paul had with him at this time is not fully known, but he doubtless means that this remark should apply to the mass of Christians and Christian ministers then in Rome. Perhaps he had proposed to some of them to go and visit the church at Philippi, and they had declined it because of the distance and the dangers of the way. When the trial of Paul came on before the emperor, all who were with him in Rome fled from him, 2Ti 4:16; and it is possible that the same disregard of his wishes and his welfare had already begun to manifest itself among the Christians who were at Rome, so that he was constrained to say that, as a general thing, they sought their own ease and comfort, and were unwilling to deny themselves in order to promote the happiness of those who lived in the remote parts of the world. Let us not be harsh in judging them. How many professing Christians in our cities and towns are there now who would be willing to leave their business and their comfortable homes, and go on an embassy like this to Philippi? How many are there who would not seek some excuse, and show that it was a characteristic that they "sought their own" rather than the things which pertained to the kingdom of Jesus Christ?

Not the things which are Jesus Christ's. Which pertain to his cause and kingdom. They are not willing to practise self-denial in order to promote that cause. It is implied here,

(1.) that it is the duty of those who profess religion to seek the things which pertain to the kingdom of the Redeemer, or to make that the great and leading object of their lives. They are bound to be willing to sacrifice "their own" things--to deny themselves of ease, and to be always ready to expose themselves to peril and want if they may be the means of advancing his cause.

(2.) That frequently this is not done by those who profess religion. It was the case with the professed Christians at Rome, and it is often the case in the churches now. There are few Christians who deny themselves much to promote the kingdom of the Redeemer; few who are willing to lay aside what they regard as "their own" in order to advance his cause. Men live for their own ease; for their families; for the prosecution of their own business--as if a Christian could have anything which he has a right to pursue independently of the kingdom of the Redeemer, and without regard to his will and glory.

(b) "not the things" 2Ti 3:2

But ye know the proof of him. You have had evidence among yourselves how faithfully Timothy devoted himself to the promotion of the gospel, and how constantly he served with me. This proves that Timothy was with Paul when he was at Philippi.

As a son with the father. Manifesting the same spirit towards me which a son does towards a father, and evincing the same interest in my work. He did all he could do to aid me, and lighten my labours and sufferings.

So soon as I shall see how it will go with me. Paul was a prisoner at Rome, and there was not a little uncertainty whether he would be condemned or acquitted. He was, it is commonly supposed, in fact released on the first trial, 2Ti 4:16. He now felt that he would soon be able to send Timothy to them at any rate. If he was condemned and put to death, he would, of course, have no further occasion for his services; and if he were released from his present troubles and dangers, he could spare him for a season to go and visit the churches.

(*) "with me" "See through my own affairs"

But I trust in the Lord, etc. Php 1:25.

Yet I supposed it necessary to send to you Epaphroditus. Epaphroditus is nowhere else mentioned but in this epistle. See Php 4:18. All that is known of him, therefore, is what is mentioned here. He was from Philippi, and was a member of the church there. He had been employed by the Philippians to carry relief to Paul when he was in Rome, Php 4:18, and while in Rome he was taken dangerously sick. News of this had been conveyed to Philippi, and again intelligence had been brought to him that they had heard of his sickness, and that they were much affected by it. On his recovery, Paul thought it best that he should return at once to Philippi, and doubtless sent this epistle by him. He is much commended by Paul for his faithfulness and zeal.

My brother. In the gospel; or brother Christian. These expressions of affectionate regard must have been highly gratifying to the Philippians.

And companion in labour. It is not impossible that he may have laboured with Paul in the gospel at Philippi; but more probably the sense is, that he regarded him as engaged in the same great work that he was. It is not probable that he assisted Paul much in Rome, as he appears to have been sick during a considerable part of the time he was there.

And fellow-soldier. Christians and Christian ministers are compared with soldiers, Phm 1:2, 2Ti 2:3,4, because of the nature of the service in which they are engaged. The Christian life is a warfare; there are many foes to be overcome; the period which they are to serve is fixed by the Great Captain of salvation, and they will soon be permitted to enjoy the triumphs of victory. Paul regarded himself as enlisted to make war on all the spiritual enemies of the Redeemer, and he esteemed Epaphroditus as one who had shown that he was worthy to be engaged in so good a cause.

But your messenger. Sent to convey supplies to Paul, Php 4:18. The original is, "your apostle"--υμωνδεαποστολον--and some have proposed to take this literally, meaning that he was the apostle of the church at Philippi, or that he was their bishop. The advocates for Episcopacy have been the rather inclined to this, because in Php 1:1, there are but two orders of ministers mentioned-- "bishops and deacons"--from which they have supposed that "the bishop" might have been absent, and that "the bishop" was probably this Epaphroditus. But against this supposition the objections are obvious.

(1.) The word αποστολον means, properly, one sent forth, a messenger, and it is uniformly used in this sense unless there is something in the connexion to limit it to an apostle, technically so called.

(2.) The supposition that it here means a messenger meets all the circumstances of the case, and describes exactly what Epaphroditus did. He was, in fact, sent as a messenger to Paul, Php 4:18.

(3.) He was not an apostle, in the proper sense of the term --the apostles having been chosen to be witnesses of the life, the teachings, the death, and the resurrection of the Saviour. See Acts 1:22. 1Cor 9:1.

(4.) If he had been an apostle, it is altogether improbable that he would have been sent on an errand comparatively so humble as that of carrying supplies to Paul. Was there no one else who could do this, without sending their bishop? Would a diocese be likely to employ a "bishop" for such a purpose now?

And he that ministered to my wants. Php 4:18.

(b) "my brother" Php 4:18 (c) "your messenger" Phm 1:2

For he longed after you all. He was desirous to see you all, and to relieve your anxiety in regard to his safety.

(+) "heaviness" "was uneasy"

For indeed he was sick nigh unto death. Dr. Paley has remarked (Hor. Paul. on Phil. No. ii.) that the account of the sickness and recovery of Epaphroditus is such as to lead us to suppose that he was not restored by miracle; and he infers that the power of healing the sick was conferred on the apostles only occasionally, and did not depend at all on their will, since, if it had, there is every reason to suppose that Paul would at once have restored him to health. This account, he adds, shows also that this epistle is not the work of an impostor. Had it been, a miracle would not have been spared. Paul would not have been introduced as showing such anxiety about a friend lying at the point of death, and as being unable to restore him. It would have been said that he interposed at once, and raised him up to health.

But God had mercy on him. By restoring him to health, evidently not by miracle, but by the use of ordinary means.

On me also, lest I should have sorrow upon sorrow. In addition to all the sorrows of imprisonment, and the prospect of a trial, and the want of friends. The sources of his sorrow, had Epaphroditus died, would have been such as these:

(1.) He would have lost a valued friend, and one whom he esteemed as a brother and worthy fellow-labourer.

(2.) He would have felt that the church at Philippi had lost a valuable member.

(3.) His grief might have been aggravated from the consideration that his life had been lost in endeavouring to do him good. He would have felt that he was the occasion, though innocent, of his exposure to danger.

I sent him therefore the more carefully. With more diligence, or speed; I was the more ready to send him.

That I may be the less sorrowful. That is, on account of my solicitude for you; that I may know that your minds are at ease, and that you rejoice in his being among you.

(++) "carefully" "speedily"

Receive him therefore in the Lord. As the servant of the Lord, or as now restored to you by the Lord, and therefore to be regarded as a fresh gift from God. Our friends, restored to us after a long absence, we should receive as the gift of God, and as a proof of his mercy.

And hold such in reputation. Marg., honour such. This is a high commendation of Epaphroditus, and, at the same time, it enjoins an important duty in regard to the proper treatment of those who sustain such a character. It is a Christian duty to honour those who ought to be honoured, to respect the virtuous and the pious, and especially to honour those who evince fidelity in the work of the Lord.

(1) "hold such" "honour such"

Because for the work of Christ. That is, either by exposing himself in his journey to see the apostle in Rome, or by his labours there.

Not regarding his life. There is a difference in the Mss. here, so great that it is impossible now to determine which is the true reading, though the sense is not materially affected. The common reading of the Greek text is, παραβουλευσαμενος; literally, misconsulting, not consulting carefully, not taking pains. The other reading is, παραβολευσαμενος; exposing one's self to danger, regardless of life. See the authorities for this reading in Wetstein. Comp. Bloomfield, in loc. This reading suits the connexion, and is generally regarded as the correct one.

To supply your lack of service toward me. Not that they had been indifferent to him, or inattentive to his wants, for he does not mean to blame them; but they had not had an opportunity to send to his relief, Php 4:10, and Epaphroditus therefore made a special journey to Rome on his account. He came and rendered to him the service which they could not do in person; and what the church would have done, if Paul had been among them, he performed in their name and on their behalf.

(d) "to supply" 1Cor 16:17 (&) "lack" "deficiency"

REMARKS.

1. Let us learn to esteem others as they ought to be, Php 2:3. Every person who is virtuous and pious has some claim to esteem He has a reputation which is valuable to him and to the church, and we should not withhold respect from him. It is one evidence, also, of true humility and of right feeling, when we esteem them as better than ourselves, and when we are willing to see them honoured, and are willing to sacrifice our own ease to promote their welfare. It is one of the instinctive promptings of true humility to feel that other persons are better than we are.

2. We should not be disappointed or mortified if others think little of us--if we are not brought into prominent notice among men, Php 2:3. We profess to have a low opinion of ourselves, if we are Christians, and we ought to have; and why should we be chagrined and mortified if others have the same opinion of us? Why should we not be willing that they should accord in judgment with us in regard to ourselves?

3. We should be willing to occupy our appropriate place in the church, Php 2:3. That is true humility; and why should any one be unwilling to be esteemed just as he ought to be? Pride makes us miserable, and is the grand thing that stands in the way of the influence of the gospel on our hearts. No one can become a Christian who is not willing to occupy just the place which he ought to occupy; to take the lowly position as a penitent which he ought to take; and to have God regard and treat him just as he ought to be treated. The first, second, and third thing in religion is humility; and no one ever becomes a Christian who is not willing to take the lowly condition of a child.

4. We should feel a deep interest in the welfare of others, Php 2:4. Men are by nature selfish, and it is the design of religion to make them benevolent. They seek their own interests by nature, and the gospel would teach them to regard the welfare of others. If we are truly under the influence of religion, there is not a member of the church in whom we should not feel an interest, and whose welfare we should not strive to promote, as far as we have opportunity. And we may have opportunity every day. It is an easy matter to do good to others. A kind word, or even a kind look, does good; and who is so poor that he cannot render this? Every day that we live, we come in contact with some who may be benefited by our example, our advice, or our alms; and every day, therefore, may be closed with the feeling that we have not lived in vain.

5. Let us in all things look to the example of Christ, Php 2:5. He came that he might be an example; and he was exactly such an example as we need. We may be always sure that we are right when we follow his example, and possess his spirit. We cannot be so sure that we are right in any other way. He came to be our model in all things, and in all the relations of life.

(1.) He showed us what the law of God requires of us.

(2.) He showed us what we should aim to be, and what human nature would be if it were wholly under the influence of religion.

(3.) He showed us what true religion is, for it is just such as was seen in his life.

(4.) He showed us how to act in our treatment of mankind.

(5.) He showed us how to bear the ills of poverty, and want, and pain, and temptation, and reproach from the world. We should learn to manifest the same spirit in suffering which he did, for then we are sure we are right.

(6.) And he has showed us how to die. He has exhibited in death just the spirit which we should when we die; for it is not less desirable to die well than to live well.

6. It is right and proper to worship Christ, Php 2:6. He was in the form of God, and equal with God; and, being such, we should adore him. No one need be afraid to render too high honour to the Saviour; and all piety may be measured by the respect which is shown to him. Religion advances in the world just in proportion as men are disposed to render honour to the Redeemer; it becomes dim, and dies away, just in proportion as that honour is withheld.

7. Like the Redeemer, we should be willing to deny ourselves in order that we may promote the welfare of others, Php 2:6-8. We can never, indeed, equal his condescension. We can never stoop from such a state of dignity and honour as he did; but, in our measure, we should aim to imitate him. If we have comforts, we should be willing to deny ourselves of them to promote the happiness of others. If we occupy an elevated rank in life, we should be willing to stoop to one more humble. If we live in a palace, we should be willing to enter the most lowly cottage, if we can render its inmates happy.

8. Christ was obedient unto death, Php 2:8. Let us be obedient also, doing the will of God in all things. If in his service we are called to pass through trials, even those which will terminate in death, let us obey. He has a right to command us, and we have the example of the Saviour to sustain us. If he requires us, by his providence, and by the leadings of his Spirit, to forsake our country and home, to visit climes of pestilential air, or to traverse wastes of burning sand, to make his name known; if he demands that, in that service, we shall die far away from kindred and home, and that our bones shall be laid on the banks of the Senegal or the Ganges--still, let us remember that these sufferings are not equal to those of the Master. He was an exile from heaven, in a world of suffering. Our exile from our own land is not like that from heaven; nor will our sufferings, though in regions of pestilence and death, be like his sufferings in the garden and on the Cross.

9. Let us rejoice that we have a Saviour who has ascended to heaven, and who is to be for ever honoured there, Php 2:9-11. He is to suffer no more. He has endured the last pang; has passed through a state of humiliation and woe which he will never repeat; and has submitted to insults and mockeries to which it will not be necessary for him to submit again. When we now think of the Redeemer, we can think of him as always happy and honoured. There is no moment by day or by night in which he is not the object of adoration, love, and praise--nor will there ever be such a moment to all eternity. Our best friend is thus to be eternally reverenced, and in heaven he will receive a full reward for all his unparalleled woes.

10. Let us diligently endeavour to work out our salvation, Php 2:12,13. Nothing else so much demands our unceasing solicitude as this, and in nothing else have we so much encouragement. We are assured that God aids us in this work. He throws no obstructions in our path, but all that God does in the matter of salvation is in the way of help. He does not work in us evil passions, or impure desires, or unbelief; his agency is to enable us to perform "his good pleasure," or that which will please him--that is, that which is holy. The farmer is encouraged to plough and plant his fields when God works around him by sending the warm breezes of the spring, and by refreshing the earth with gentle dews and rains. And so we may be encouraged to seek our salvation when God works in our hearts, producing serious thoughts, and a feeling that we need the blessings of salvation.

11. Christians should let their light shine, Php 2:14-16. God has called them into his kingdom that they may show what is the nature and power of true religion. They are to illustrate in their lives the nature of that gospel which he has revealed, and to show its value in purifying the soul and in sustaining it in the time of trial. The world is dependent on Christians for just views of religion, and every day that a Christian lives he is doing something to honour or dishonour the gospel. Every word that he speaks, every expression of the eye, every cloud or beam of sunshine on his brow, will have some effect in doing this. He cannot live without making some impression upon the world around him, either favourable or unfavourable to the cause of his Redeemer.

12. We should be ready to die, if called to such a sacrifice, in behalf of the church of Christ, Php 2:17. We should rejoice in being permitted to suffer, that we may promote the welfare of others, and be the means of saving those for whom Christ died. It has been an honour to be a martyr in the cause of religion, and so it ever will be when God calls to such a sacrifice of life. If he calls us to it, therefore, we should not shrink from it, nor should we shrink from any sufferings by which we may honour the Saviour, and rescue souls from death.

13. Let us learn, from the interesting narrative respecting Epaphroditus at the close of this chapter, to live and act as becomes Christians in every situation in life, Php 2:25-30. It was much to have the praise of an apostle, and to be commended for his Christian conduct, as this stranger in Rome was. He went there, not to view the wonders of the imperial city, and not to run the rounds of giddy pleasure there, but to perform an important duty of religion. While there he became sick--not by indulgence in pleasures; not as the result of feasting and revelry, but in the work of Christ. In a strange city, far from home, amidst the rich, the great, the gay; in a place where theatres opened their doors, and where places of amusement abounded, he led a life which an apostle could commend as pure. There is nothing more difficult for a Christian than to maintain an irreproachable walk when away from the usual restraints and influences that serve to keep him in the paths of piety, and when surrounded with the fascinations and allurements of a great and wicked city. There strangers, extending the rites of hospitality, often invite the guest to places of amusement which the Christian would not visit were he at home. There the desire to see all that is to be seen, and to hear all that is to be heard, attracts him to the theatre, the opera, and the gallery of obscene and licentious statuary and painting. There the plea readily presents itself that an opportunity of witnessing these things may never occur again; that he is unknown, and that his example, therefore, can do no harm; that it is desirable, from personal observation, to know what is the condition of the world; or that perhaps his former views in these matters may have been precise and puritanical. To such considerations he yields; but yields only to regret it in future life. Rarely is such a thing done without its being in some way soon known; and rarely, very rarely, does a Christian minister or other member of the church travel much without injury to his piety, and to the cause of religion. A Christian man who is under a necessity of visiting Europe from this country, should feel that he has special need of the prayers of his friends, that he may not dishonour his religion abroad; he who is permitted to remain at home, and to cultivate the graces of piety in his own family, and in the quiet scenes where he has been accustomed to move, should regard it as a cause of special thankfulness to God.

Here we have observable, 1. The important duty which the apostle exhorts the Philippians to; and that is, love and unity, unity in judgment and opinion, unity in heart and affection, unity in design and endeavours; so necessary and advantageous is the duty of unity and concord among all the professors of Christianity, that all the cautions and warnings, all the advice and counsel, all the melting entreaties and passionate importunities of the ministers of Christ, are little enough to excite persons to it, and direct them in the practice of it.

Observe, 2. What an heap of arguments the apostle makes use of to excite and quicken the Philippians to the love and practice of this duty: If there be any consolation in Christ, any comfort of love, any fellowship of the Spirit, any bowels and mercies.

As if he had said, If ever you have tasted, by means of my ministry, any sweetness and consolation in Christ and his holy religion, if ever you have found any comfort in his love, if ever you have enjoyed any communion with his Spirit, if ye be men, and have any bowels of mercy for yourselves, if ye be Christians, and have any pity for me in my bonds, fulfill ye my joy in this, that ye be like-minded, having the same love, being of one accord, and of one mind.

O! the tenderness, the gentleness, and meekness of soul which was in St. Paul, and ought to be in every spiritual pastor towards his people, to win them, and prevail upon them to love the truth and peace.

Fulfil ye my joy, says the apostle; as if he had said, Sufferings I have enough already; O! do not you, by your divisions and dissensions, add more: I am already a prisoner, expecting the sentence of death, preparing for the sword of persecution, but none of these things move me; I can rejoice in a dungeon, sing in the stocks, triumph in death, if I can but hear you stand fast in one spirit, striving together for the faith of the gospel. But, if I hear that you are broken by divisions, my heart is broke; the news of differences and dissensions among you will be heavier to me than my chain, darker than my dungeon, sharper than Nero's sword. Do not thus add to my sorrow and sufferings; but as you have begun and occasioned joy in me, I beseech you fulfil and complete my joy, by your being of one heart, of one mind, entirely one.

Here our apostle dissuadeth the Philippians from a double vice, destructive to unity, namely, contention and vain-glory, which are the very bane of unity and unanimity: let nothing be done amongst you through emulation and envy, through contention and vain-glory. Pride and ambition are usually attended with strife and contention: a vain-glorious person overrates himself, undervalues others, and breaks the peace with all.

Here our apostle directs to humilty, in order to peace and unity; which humility he styles lowliness of mind, a grace whereby a man thinks meanly of himself, and highly of others, having a better opinion of others' wisdom and piety than his own; now this a man may do, and not sin, though he be mistaken; the publican judged the Pharisee better than himself; and though it was not so, God did not disapprove him for it, but he went away justified. It is no crime to judge another better than ourselves, though he be not so; but it is pride to judge another worse than ourselves, though he really be so.

Learn hence, That true humility doth not consist in lowliness of expression, but in lowliness of mind and opinion: not the man that speaks meanly of himself, but he that thinks so, is the humble man.

Learn, 2. That the humble and lowly-minded man is so conscious to himself of his own infirmities, so modest in the estimating of his graces and virtues, and so forward to hope and believe the best of others, that not only in outward expression, but in real estimation, doth he give others a preference before himself: In lowliness of mind, let each man esteem others better than themselves.

The apostle here, dissuadeth from another sin, which is very destructive of unity and peace, of concord and love; and that is, the sin of inordinate self-love, whereby we regard only our own honour and profit, wholly neglecting the concerns of others. Look not every man on his own things; that is, his own provate advantage only or chiefly, but take care of the things which tend to the advantage of others.

Not but that a Christian may and ought to look at his own things, but not wholly: our regard must extend further than ourselves, and our own things; we must look on the things of others also; we must be as just and true to another's reputation as to our own, and regard both the honour and profit of our neighbour as well as our own: and where Christians are of this public spirit and temper, it contributes much, very much, towards the preserving and maintaining of unity and peace among them.

That is, this humble mind. Here the apostle presses the duty of humility, from Christ's example; he was a perfect pattern of humility when here on earth: example therefore should recommend this grace and virtue to us, which was so orient in the life of Christ, whose humility was as conspicuous as his innocency; and accordingly the apostle descends in the next verse to give particular instances of the humility and humiliation of the Son of God.

Behold here the greatest example of humility, of lowliness and abasement, that ever the world was acquainted with: the mighty God became less than man!

To make a due estimate hereof we must first observe, What Christ was before his incarnation and humiliation, namely, the great and mighty God: for, says the apostle, he was in the form of God, and equal with God; that is, being the substantial form, and essential image of the Father, enjoying the divine nature, with all its glory, and all the ensigns of majesty which God himself had eternally and invariably. As to be in the form of a servant, signifies that he was a servant; so to be in the form of God, signifies that he was God.

And observe, 2. He was in the form of God, before he was in the form of a servant: And, being in the form of God, he thought it no robbery to be equal with God. Now if he thought it no robbery, it could be no robbery; and if no robbery, he must be equal; and if equal, he must be God by nature, as the Father is.

Learn hence, That our Saviour possessed that glory which is truly divine, before he assumed our nature as man: he had a peerage or equality with his Father in glory; the angels adored him im heaven before his incarnation on earth, Isa 6:1,2.

Observe, 3. What mighty abasement the holy Jesus, God blessed for evermore, underwent, when he humbled himself: He was found in fashion as a man; he took upon him the form of a servant, and became obedient to death, even the death of the cross.

Behold here the Son of righteousness under an (almost total) eclipse; he that was eternally beautiful and glorious, being the brightness of his Father's glory, was so veiled, clouded, and debased, in the day of his humiliation, that he appears not like a God, scarce like a man.

Note, 1. He took upon him the form of a servant: now this was a lower degree of condescension than the assuming the naked human nature; for a servant is not simply a man, but a mean man, a man in a low estate.

Lord! what abasement was here, that Christ, who was in the form of God, should degrade himself into the form of a servant, and take the human nature without honour, after it had lost its primitive innocency, after sin had blotted the original glory of it, and withered the beauty and excellency thereof! O inconceivable condescension!

Note, 2. He emptied himself, or made himself of no reputation, that is, in the day of his incarnaton he laid aside the robes of his glory, he emptied himself of that divine splendour and majesty which before he had; not by ceasing to be what he was, but by assuming something to himself which before he was not: the Son of God descended from his throne, and put on our vile mortality; he parted with his glory, that he might part with his life for our salvation.

Note, 3. He was made in the likeness of man, and found in fashion as a man; that is, he was truly and really man, made in the likeness of other men, without any visible outward difference: He was in all things like unto us, sin only excepted, Rom 8:3. He is said to appear in the likeness of sinful flesh, that is, in flesh that had the marks and miserable effects of sin upon it: not that Christ assumed sinful flesh, or flesh really defiled, by sin, but he assumed the human nature, attended with a whole troop of human imfirmities, which sin first let into that nature, as hunger and thirst, weariness and pain, mortality and death. By reason of which, though he was not a sinner, yet he looked like one, and they that conversed with him took him for one, seeing all these effects of sin upon him.

Lord, what a stoop was this! To be made in the likeness of innocent flesh had been much; but to be made in the likeness of sinful flesh, rebellious flesh, flesh, though not defiled, yet miseraably defaced by sin! O, what is this! and who can declare his humiliation!

Note, 4. The nature of this humiliation: he humbled himself; the word imports both a real and a voluntary abasement. Real: Christ did not personsate an humble man, nor act the part of one in a debased state, but was really and in very deed humbled, both in the sight of God and man: and, as it was real, so also was his humiliation voluntary. It is not said he was humbled, but that he humbled himself; he was willing to stoop to this low and abject state for us; and it was the voluntariness of his humiliation that made it so acceptable to God, and so beneficial and servicable unto us.

Note, 5. The degrees of our holy Lord's humiliation: he became obedient unto death, even the death of the cross. Here we have the depth of Christ's humiliation specified; it was unto death, and also aggravated, even unto the death of the cross; he humbled himself, not only to become a mortal man, but a dead corpse; and that too hanging on a tree, dying the death of a malefactor. There was pain, shame, and a curse, in the death of the cross: Christ underwent the pain patiently, the shame meekly, the curse obediently, all of them willingly and cheerfully, that the justice of God might be satisfied, his wrath pacified, his majesty reconciled, death and hell vanquished and destroyed. Behold the trancendency of Christ's love to the children of men! Greater love hath no man than this, that a man lay down his life for his friend; but greater love had the Son of God than this, that he laid down his life for his inveterate enemies: he became obedient unto death, even the death of the cross.

The former verse spake of the depth of Christ's humiliation; these, of the height of his exaltation.

Where observe, 1. The dignity itself conferred by God upon Christ; God exalted him, highly exalted him, exalted him above all exaltation, as the word signifies. Christ in his resurrection was exalted; in his ascension, he was highly exalted; in his sitting at God's right hand, he was very highly exalted above all exaltation.

Observe, 2. How the steps of Christ's exaltation did punctually answer the steps of his humiliation; the first step of his humiliation was his incarnation, by which he was made man, and, as our surety, was made sin.

The first step of his exaltation was his resurrection, by which he was declared to be the Son of God with power; and, as our surety, having paid our debt was released from the prison of the grave.

The second step of his humiliation, was his poor and contemptible life, and his painful, shameful, and accursed death; answerable thereunto is Christ's ascension into heaven, and sitting there at God's right hand, advancing him above all principalities and power, that is, above all the angels, and placing him next himself in dignity and honour.

Observe, 3. The connection between Christ's humiliation and exaltation: he humbled himself, and became obedient to the death; wherefore God hath highly exalted him.

Where note, That some make the humiliation of Christ the meritorious cause of his exaltation; and his exaltation the reward of his humiliation: others make the humiliation of Christ only the antecedent of his exaltation; he humbled himself, and God has exalted him to a dignity above all dignities and pre-eminency whatsoever, making him King and Head of his church, and giving him all power both in heaven and earth, requiring that the divine honour due to God should be given to him also.

Observe, 4. The particulars of our Lord's exaltation declared: and they are three.

1. God hath given him a name above every name; that is, dignity and power, majesty and authority, over all creatures both in heaven and earth.

2. That every knee, of things in heaven, and things in earth, and things under the earth, should bow to the name of Jesus: every knee, that is, every creature in heaven, earth, and hell, shall bow, that is, yield subjection to Christ, some voluntarily, others unwillingly; the good angels and good men paying a cheerful homage, the evil angels and bad men yielding a forced and constrained subjection to him.

3. That every tongue must confess that Jesus Christ is Lord; every tongue, that is, every person, men of all nations and languages, shall confess Christ crucified to be the Lord and Judge of the world, acknowledging his royal sovereignity and dominion.

Observe, 5. The end of Christ's glorious exaltation; it was, to the glory of God the Father: that is, it pleased God the Father, for his own glory, that the Lord Jesus Christ, after he had been deeply humbled, should be highly exalted.

Observe, lastly, the apostle's great design and scope in setting before the Philippians the humiliation and exaltation of Jesus Christ: and that was to excite them to the grace and duty of humility, that the same humble mind should be in them which was also in Christ Jesus. As if he had said our Lord Jesus Christ humbled himself greatly for us, and afterwards was highly exalted by God above us; so in proportion may you expect to be exalted by God, if you humble yourselves, in order to maintain and preserve the church's peace and unity; for before honour is humility.

Observe here, 1. The commendation given by St. Paul of his beloved Philippians, for their cheerful obedience to the precepts of the gospel: they always obeyed, that is, ever since their first conversion to christianity, not only while the apostle was upon the spot with them, but since the providence of God necessitated his absence from them; not in my presence only, but now much more in my absence.

But how came it to pass that their obedience was greater, when they wanted the apostle for their instructor?

Ans. In the absence of one teacher they had another, and him a better that the inspired apostle, even the inspiring Spirit of God, who in the apostle's absence was more immediately present with them by his inward motions, to excite and enable them both to will and to do what is well pleasing to him.

O! how good is God at the supplying the wants, and making up the losses of his people! If persecution drives his church's ministers into dungeons, and they cannot hear a voice behind them, they shall have the presence of his Holy Spirit, and hear a voice within them, saying, This is the way, walk ye in it.

Observe, 2. A special duty which St. Paul exhorts the Philippians to be found in the practice of, namely, to work out their salvation with fear and trembling; implying, that it should be every christian's great work to be daily working out his own salvation, that is, diligently making use of all means and faithfulness, practising all duties in order thereunto.

Note here, 1. The excellency of the object proposed; and that is, salvation: there is salvation held forth and tendered by God to lost sinners, in the gospel.

Note, 2. The difficulty of salvation, supposed and implied in the word work; which signifies an exerting our utmost endeavours, in order to the attaining of it. The work of salvation is no lazy man's business, but a work of labour and difficulty, though the difficulties may be overcome by an industrious diligence.

Note, 3. The necessity of perseverance, in order to our attaining of salvation: Work out your salvation, that is, perfect and consummate the work which you have happily begun.

Note, 4. The manner how we should work out our own salvation: namely, with fear and trembling; intimating, that an holy fear of God, and an humble fear of ourselves, will be of singular use and advantage to us in the working out of our salvation.

Observe, 3. The argument or motive to excite unto this labour and diligence in and about the work of salvation; and this is very encouraging, because God works with us, and in us, ver. 13. For it is God that worketh in you both to will and to do.

That God works with us, is great encouragement to work; but we must remember God works arbitrarily, and not necessarily; he worketh but of his own good pleasure, as a free agent, who can cease when he pleases. Therefore work with fear and trembling.

Learn from the whole, 1. That we can do nothing without God.

2. That he will do nothing without his assistance, he will do nothing without the concurrence of our endeavours: he worketh in us both to will and to do, and we must work with him, in order to the working out of our salvation.

Here our apostle seems to resume the exhortation which he began to press before, namely, to love and concord, to unity and peace, among themselves; he exhorts them, as to do all things without contention, so without murmurings, and hot disputings, in which usually the laws of charity are violated, and the peace of the church, and quietness among christians, interrupted.

And, to provoke them thereunto, he discovers to them the many great and blessed advantages which would redound unto them by their unity and concord.

1. Hereby they should be blameless and harmless, the sons of God, without rebuke, that is, very inoffensive persons, or, as the Greek word renders it, that ye may be the spotless sons of God; not absolutely spotless, pure, and perfect, but without such spots as are inconsistent with your sonship: there is a spot which is, and a spot which is not, the spot of God's children, Deut 32:4. Sins of infirmity are spots found upon the best of his children: sins of presumption, if at any time found upon you, they are not the spots of his children.

2. Hereby they should shine as lights in the world, that is, in the Pagan world, and in the christian church. This imports both the high dignity and special duty of christians, to do as so many suns, to arise and shine like mighty luminaries in the firmament of the world, casting out their rays and beams in a holy and heavenly conversation.

3. Hereby they would hold forth the word of life; not only hold it fast for their own comfort, but hold it forth for others' benefit, that is, in their christian practice and profession; the lives of christians should publish the word of life in practice, as by holding it forth from the pulpit; an holy life is the loudest proclamation, and the best way of holding forth the word of life.

4. Hereby he should have joy and rejoicing, as well as they reap benefit and advantage: That I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain; that is, that I have not preached the gospel unprofitably amongst you.

Here note, That the work of the ministry is a laborious work, a spending work; the apostle here sets it forth by running a race, which is a wasting and strength-consuming exercise; I have run, I have laboured.

Note, 2. That the labour and pains of the most faithful and indefatigable ministers of Christ may be, and too often are, lost upon, and in vain unto, the people that are constantly made partakers of them; they may run in vain, and labour in vain, as to their people, but blessed be God, it shall not be in vain as to themselves, Isa 49:5 Though Israel be not gathered, yet shall they be glorious.

Note, 3. That the glory which shall be upon our people in the day of Judgment, who were converted to God by our ministerial endeavours, will add to our joy as ministers, and be our crown of rejoicing in that day: That I may rejoice in the day of Christ, that I have not run in vain, nor laboured in vain.

Behold here now St. Paul, the undershepherd, imitates Christ, that great and good Shepherd, in his readiness to lay down his life for the sheep; not for their reconciliation, but for their confirmation: If, says he, it shall please God that I be, by martyrdom, offered upon the sacrifice and service of your faith; that is, to establish you in the faith which I have taught you, and to confirm and seal the truth of it with my blood, I will rejoice therein for your sakes; and I desire you to rejoice with me, and to bless God for me in so doing.

Note here, The emphasis and elegancy of the apostle's words, If I be offered up: a manifest allusion to the Jewish sacrifices, in which there was wine poured out as a libation upon the sacrifice, and then offered up to God. Thus, says he, if my blood, like wine, be poured forth, whilst I am employed by the preaching of the gospel to render you Gentiles an acceptable sacrifice, and a sweet-smelling savour unto God, I should rejoice even thus to die in your service, and for the confirmation of your faith.

Hence learn, That life itself is not, and will not be thought too dear, or accounted by the ministers of Christ too much, to lay down in the service of their people's souls, and for the confirmation of their faith: If I be offered upon the sacrifice and service of your faith, I joy and rejoice.

Learn, 2. That the ministers of Christ should not preach any thing to their people, but what they dare seal and confirm the truth of, with their very blood, if God calls them thereunto. St. Paul had before preached the doctrine of the gospel to the Philippians, and now he stood ready to seal it with his blood.

Our apostle, having finished the first part of this chapter, which contained exhortations to duty, comes now to the second part of it, containing arguments of comfort; and here first he comforts the Philippians, by promising to send Timothy unto them shortly.

Observe here, 1. The greatness of St. Paul's soul, widened with desires to advance the kingdom of Jesus Christ: his pious zeal put him upon contriving some way of making a supply of his necessitated absence from the Philippians; what he could not do by himself, he desires and endeavours to do by another, even Timothy; him he promises to send as a living epistle, to instruct and exhort, to quicken and comfort, the church at Philippi, in his constrained absence from her.

"Blessed apostle; so that Christ might be advanced, thou caredst not by whom it were, whether by thyself or by another; thou wert willing to stand in the crowd, and be hidden, so that Christ might stand upon another's shoulders, and be seen!" I trust in the Lord to send Timotheus unto you shortly.

Observe, 2. St. Paul, being about to send Timothy to Philippi, sends first a commendation of him; and that which he particularly commends Timothy for, was, his affectionate love unto the Philippians, and his tender care and concern for them: I have no man like-minded, who will care for your state.

Now this care in Timothy, for and towards the Philippians, is here commended by St. Paul in several observable instances of it.

1. It was a spiritual care chiefly, he careth for your state, that is, for your spiritual state: not that he was without concern for their temporal happiness, but the prosperity of their souls was the prime object of his care.

2. It was a solicitous care; the Greek word signifies an anxious care, a soul-cutting, a soul-rending care; his care was not to cut and wound the souls, to vex and grieve the spirits of his people, but he cuts his own soul with caring for his people.

3. It was a sincere care, a natural, genuine care, he naturally careth for your state; naturally, that is, heartily, sincerely, not artificially, and in appearance only. Some can artificially act the part of a zealot, when their own interest or applause makes it necessary; but Timothy was unskilful in such arts, he did naturally, cheerfully, and constantly, care for their state; there was a reality, yea, a larger quantity of love and natural affection towards the Philippians found with him.

4. St. Paul commends this care in Timothy towards them, for the rarity of it: I find none like-minded, that is, few, very few, like-minded with him, and equal-hearted to him in the cause of Christ. St. Paul had divers ministers now with him, but one Timothy; others sought their own things, but he the things of Jesus Christ: yet I conceive this is not to be understood universally, but synecdochically; not as if all ministers, except Timothy only, sought themselves and regarded their own private interest, but the most and far greatest part did so, refusing to undertake such a tedious journey from Rome to Philippi, as Timothy stood ready to undertake.

Learn hence, That it is a great sin in all, but especially in the ministers of Jesus Christ, to be of a self-seeking spirit.

Observe, 3. He commends this care of Timothy's towards them, by their experimental knowledge of it, and acquaintance with it; for, when old Paul was at Philippi, young Timothy was an assistant to him, as a son to a Father, obeying his counsel, following his directions, imitating his example, in all things tending to the edification of the church.

Now from the whole, this is, from St. Paul's care to send Timothy, thus qualified, to labour in the gospel, at the church at Philippi, we note, That such as have power to send forth ministers to flocks, and pastors to take care of the souls of a people, should send such as are both able and willing to spend and be spent for the good of souls, and, if it may be, such as are well known unto, and approved of by the flock, for their zeal and diligence in the work of Christ.

St. Paul is a pattern here for all patrons, laying before them the qualifications of the persons whom they should recommend to the care of souls, such as, with Timothy, have a compassion for souls, a truly solicitous care and concern for the happiness and welfare of souls, such as the people have had some knowledge of, or at least a liberty to inquire after; the man of good ministerial abilities, not of great Simoniacal gifts: for if patrons, in the execution of that vast trust (but little considered) do seek only their own things, no wonder that their clerks seek not the things of Jesus Christ.

Our apostle having in the foregoing verses declared his resolution to send Timothy to the Philippians as soon as he should see how it would go with himself at Rome, and what would be the issue of his bonds; and having also discovered his own purpose to come himself to them, as soon as the providence of God should set him at liberty; in the mean time, he assures them, he would no longer detain their own special minister Epaphroditus from them, whom they had so kindly sent with a liberal supply unto him, in the prison at Rome: I supposed it necessary to send unto you Epaphroditus, my brother, my companion in labour, my fellow-soldier, your messenger, and he that ministered to my wants.

Here note, 1. How copious St. Paul is in the commendation of Epaphroditus: he calls him his brother, his brother in Christ, his brother in the ministry, his companion in labour, his fellow-labourer in Christ's vineyard, travelling from one part of it to another, to plant and propagate the gospel of Christ; his fellow-soldier also, a faithful and constant associate with him in the Christian warfare: their apostle or messenger, the bishop of Philippi, say the ancient fathers; their messenger to carry the church's alms to St. Paul, say others.

Behold here, in St. Paul's sending away Epaphroditus loaden thus with commendation, the great modesty, sincerity, and humility, of this chief apostle. St. Paul had many prerogatives above Epaphroditus; he was immediately called by Christ extraordinarily fitted and furnished for his calling; he laboured and suffered more abundantly than all the rest; yet he almost equalizes and levels Epaphroditus with himself, calling him brother, fellow-labourer, fellow-soldier, and highly magnifies the gifts and graces of God's Spirit in him, without the least diminution: teaching such as are dignified in the church, and exalted by their merits above others, not to despise the persons, nor to extenuate and lessen the gifts, and graces, and usefulness, of their inferior brethern. Pride in any person is odious, but in a minister it is monstrous; they that have received more than others, ought to be patterns of humility unto others.

Note, 2. The reasons here assigned, why St. Paul judged it necessary to send Epaproditus back to his charge at Philippi.

1. He longed after his flock, ver. 26. He longed after you all, even unto heaviness: we do not read of his longing after his family, or his family, or his friends, or the fleece, but his flock, his church and charge at Philippi; this lay near his heart, this he longed to be with.

2. This longing and heaviness was mutual: the Philippians longed for him, and were full of heaviness because of his sickness.

When the head of a faithful minister of Jesus Christ aches, his people's hearts ache: mutual longings between ministers and people in case of absence, and mutual heaviness and mourning in case of sickness, is a certain argument and evidence of mutual love one towards another.

Note, 3. How our apostle confirms the report of Epaphroditus's sickness, and celebrates the mercy and goodness of God in his unexpected recovery; indeed he was sick nigh unto death, but God had mercy on him, &c.

Here observe, 1. The eminency of the person who was sick: Epaphroditus, a great man, a good man, a man of God, St. Paul's brother, companion, fellow-soldier, falls sick when engaged in Christ and the church's special service: saints, as well as sinners, ministers as well as people, are subject to sickness, diseases, nay, death itself may meet them in the work of Christ.

Observe, 2. As the eminency of the person, so the extremity of the disease; he was nigh unto death.

But why did not St. Paul, who had the gift of healing, help Epaphroditus now sick, as well as raise Eutychus when dead? Acts 20:9.

Ans. The apostles had not the gift of healing to make use of it at their pleasure, but as God was pleased by a special instinct and a strong faith to excite them to it, when it was his pleasure to have them use it: these gifts were given for the sake of unbelievers, to convince them of the truth of christianity, but God did not think fit to have them ordinarily exercised upon believers.

Observe, 3. The recovery of Epaphroditus, and the author of it: God had mercy on him; he who is Lord of life and death, said in mercy to him, "Return and live." When God preserves the lives and restores the health of his faithful ministers, it is an act of no small mercy both to their people and themselves: to their people, as they become the greater instruments of their good; to themselves, as it increases their own reward: the longer a minister lives, the more glory he brings to God; and the more glory he brings to God on earth, the more glory shall he partake of with God in heaven; in short, the longer he lives, the more souls he converts, and every soul is as a new gem added to that crown which shall one day be put upon his head, Dan 12:3 They that turn many to righteousness shall shine as the stars for ever and ever.

Observe lastly, The share which St. Paul had in the mercy of Epaphroditus' recovery: God had mercy, not on him only, but on me also, lest I should have sorrow upon sorrow. Paul had much sorrow, a great load of sorrow upon him at that time; he was now among strangers, yea, among prisoners, in the midst of persecutors, and his mind oppressed with sorrow, partly for the Philippians, partly for Epaphroditus; therefore the Lord, in tender pity to him, did not take away by death his dear and useful companion, lest he should have sorrow upon sorrow, and cause his wounds to bleed afresh.

Learn hence, So compassionate is God towards his dear children, that though he often causes them grief and sorrow, yet he will not overcharge them therewith, nor add affliction to the afflicted, nor suffer them to be exercised and tried above what they are able: God had mercy upon me, lest I should have sorrow upon sorrow.

Here, first, St. Paul assigns the reason why he was so careful to send back Epaphroditus to the Philippians, namely, to assuage his own grief, and to increase their joy, that when ye see him, ye might rejoice, and I be the less sorrowful.

Next, the apostle exhorts them to receive him with all joy and gladness, and to give him, and all such as he was, due honour, and deserved respect; and doubtless, the Philippians received him with inexpressible joy, as the minister of Christ risen from the dead, recovered from the grave; received to life and service, when all hopes of enjoying him were cut off.

O the folly and frailty of human nature! We prize our mercies more by the want, than by the worth of them.

Lastly, he assigns a special reason why he would have them receive him with such demonstrations of joy, namely, because it was in their and his service that he was brought to the very brink of the grave; For the work of Christ, he was nigh unto death: the work here meant is properly his journey to Rome, which was long and tedious; his watchings and pains-taking with and for the apostle there were very spending, he endeavoured to supply the absence and want of the whole church to St. Paul; his zeal for God, and his affection to St. Paul, carried him out beyond himself, beyond his strength, to the apparent prejudice both of his health and life.

Learn hence, 1. That to relieve the members, but especially the Ministers of Christ, in their necessities and wants, is the work of Christ. For the work of Christ he was nigh unto death. Ministers are not only engaged in the work of Christ when they preach, &c. but when they visit their flock, inquire into the wants of the poor, and administer to the necessities of the distressed; this is the work of Christ.

Learn, 2. That sickness may overtake, yea, death itself may meet, the faithful servants and ministers of Christ, when they are engaged in his own work: it was in the work of the Lord that Epaphroditus met with sickness; and had he met with death itself, he had been happy; for, Blessed are they that die in the work of the Lord; they shall rest from their labours, and their works shall follow them.