Philippians 4 commentary

The believing hope and prospect of eternal life, should make us steady and constant in our Christian course. There is difference of gifts and graces, yet, being renewed by the same Spirit, we are brethren. To stand fast in the Lord, is to stand fast in his strength, and by his grace.

Let believers be of one mind, and ready to help each other. As the apostle had found the benefit of their assistance, he knew how comfortable it would be to his fellow-labourers to have the help of others. Let us seek to give assurance that our names are written in the book of life. Joy in God is of great consequence in the Christian life; and Christians need to be again and again called to it. It more than outweighs all causes for sorrow. Let their enemies perceive how moderate they were as to outward things, and how composedly they suffered loss and hardships. The day of judgment will soon arrive, with full redemption to believers, and destruction to ungodly men. There is a care of diligence which is our duty, and agrees with a wise forecast and due concern; but there is a care of fear and distrust, which is sin and folly, and only perplexes and distracts the mind. As a remedy against perplexing care, constant prayer is recommended. Not only stated times for prayer, but in every thing by prayer. We must join thanksgivings with prayers and supplications; not only seek supplies of good, but own the mercies we have received. God needs not to be told our wants or desires; he knows them better than we do; but he will have us show that we value the mercy, and feel our dependence on him. The peace of God, the comfortable sense of being reconciled to God, and having a part in his favour, and the hope of the heavenly blessedness, are a greater good than can be fully expressed. This peace will keep our hearts and minds through Christ Jesus; it will keep us from sinning under troubles, and from sinking under them; keep us calm and with inward satisfaction. Believers are to get and to keep a good name; a name for good things with God and good men. We should walk in all the ways of virtue, and abide therein; then, whether our praise is of men or not, it will be of God. The apostle is for an example. His doctrine and life agreed together. The way to have the God of peace with us, is to keep close to our duty. All our privileges and salvation arise in the free mercy of God; yet the enjoyment of them depends on our sincere and holy conduct. These are works of God, pertaining to God, and to him only are they to be ascribed, and to no other, neither men, words, nor deeds.

It is a good work to succour and help a good minister in trouble. The nature of true Christian sympathy, is not only to feel concern for our friends in their troubles, but to do what we can to help them. The apostle was often in bonds, imprisonments, and necessities; but in all, he learned to be content, to bring his mind to his condition, and make the best of it. Pride, unbelief, vain hankering after something we have not got, and fickle disrelish of present things, make men discontented even under favourable circumstances. Let us pray for patient submission and hope when we are abased; for humility and a heavenly mind when exalted. It is a special grace to have an equal temper of mind always. And in a low state not to lose our comfort in God, nor distrust his providence, nor take any wrong course for our own supply. In a prosperous condition not to be proud, or secure, or worldly. This is a harder lesson than the other; for the temptations of fulness and prosperity are more than those of affliction and want. The apostle had no design to urge them to give more, but to encourage such kindness as will meet a glorious reward hereafter. Through Christ we have grace to do what is good, and through him we must expect the reward; and as we have all things by him, let us do all things for him, and to his glory.

The apostle ends with praises to God. We should look upon God, under all our weakness and fears, not as an enemy, but as a Father, disposed to pity us and help us. We must give glory to God as a Father. God's grace and favour, which reconciled souls enjoy, with the whole of the graces in us, which flow from it, are all purchased for us by Christ's merit, and applied by his pleading for us; and therefore are justly called the grace of our Lord Jesus Christ.

1. Therefore, my brethren He concludes his doctrine, as he is wont, with most urgent exhortations, that he may fix it the more firmly in the minds of men. He also insinuates himself into their affections by endearing appellations “Et les appelant par noms amiables et gracieux, il tasche de gaigner leurs coeurs;” — “And calling them by lovely and kind names, he endeavors to gain their hearts.” , which at the same time are not dictated by flattery, but by sincere affection. He calls them his joy and crown; because, delighted to see those who had been gained over through his instrumentality persevering in the faith “Estant ioyeux de les veoir perseuerer en la foy, a laquelle ils auoyent este amenez par son moyen;” — “Being delighted to see them persevere in the faith, to which they had been brought through his instrumentality.” , he hoped to attain that triumph, of which we have spoken Calvin seems to refer here to what he had said when commenting on Philippians 2:16. See p. 72.—Ed. , when the Lord will reward with a crown those things which have been accomplished under his guidance.

When he bids them so stand fast in the Lord, he means that their condition is approved of by him. At the same time, the particle so might be taken as referring to the doctrine going before; but the former view is more suitable, so that, by praising their present condition, he exhorts them to perseverance. They had already, it is true, given some evidence of their constancy. Paul, however, well knowing human weakness, reckons that they have need of confirmation for the future.

2. I exhort Euodias and Syntyche It is an almost universally received opinion that Paul was desirous to settle a quarrel, I know not of what sort, between those two women. While I am not inclined to contend as to this, the words of Paul do not afford ground enough for such a conjecture to satisfy us that it really was so. It appears, from the testimony which he gives in their favor, that they were very excellent women; for he assigns to them so much honor as to call them fellow-soldiers in the gospel “1l les appelle ses compagnes de guerre, d’autant qu’elles ont batail1e auec luy en l’euangile;” — “He calls them his companions in war, inasmuch as they had struggled hard with him in the gospel.” . Hence, as their agreement was a matter of great moment “C’estoit une chose grandement requise et necessaire qu’elles fussent d’un consentement;” — “It was a thing greatly requisite and necessary that they should be in a state of agreement.” , and, on the other hand, there would be great danger attendant on their disagreement, he stirs them up particularly to concord.

We must take notice, however, that, whenever he speaks of agreement, he adds also the bond of it—in the Lord. For every combination will inevitably be accursed, if apart from the Lord, and, on the other hand, nothing is so disjoined, but that it ought to be reunited in Christ.

3 I entreat thee, also, true yokefellow I am not inclined to dispute as to the gender of the noun, and shall, accordingly, leave it undetermined “Je le laisse a disputer aux autres;” —”I leave it to others to dispute as to this.” , whether he addresses here a man or a woman. At the same time there is excessive weakness in the argument of Erasmus, who infers that it is a woman from the circumstance, that mention is made here of other women — as though he did not immediately subjoin the name of Clement in the same connection. I refrain, however, from that dispute: only I maintain that it is not Paul’s wife that is designated by this appellation. Those who maintain this, quote Clement and Ignatius as their authorities. If they quoted correctly, I would not certainly despise men of such eminence. But as writings are brought forward from Eusebius “Comme ainsi soit qu’on metre en auant ie ne scay quels faux escrits sous le nom d’Eusebe;” — “As they set forth I know not what spurious writings under the name of Eusebius.” which are spurious, and were contrived by ignorant monks “Et adioustez a son histoire;” — “And added to his history.” , they are not deserving of much credit among readers of sound judgment “Ils ne meritent point enuers les lecteurs de bon iugement, qu’on y adiouste grande foy;” — “They do not deserve, as to readers of good judgment, that much credit should be attached to them.”

Let us, therefore, inquire as to the thing itself, without taking any false impression from the opinions of men. When Paul wrote the First Epistle to the Corinthians, he was, as he mentions, at that time unmarried.

“To the unmarried,” says he, “and widows, I say it is good that they should continue even as I am” (1 Corinthians 7:8.)

He wrote that Epistle at Ephesus See Calvin on the Corinthians, vol. 2, pp. 70, 72, 78. when he was prepared to leave it. Not long after, he proceeded to Jerusalem, where he was put in prison, and sent to Rome. Every one must perceive how unsuitable a period of time it would have been for marrying a wife, spent by him partly in journeying, and partly in prison. In addition to this, he was even at that time prepared to endure imprisonment and persecutions, as he himself testifies, according to Luke. (Acts 21:13.) I am, at the same time, well aware what objection is usually brought forward in opposition to this — that Paul, though married, refrained from conjugal intercourse. The words, however, convey another meaning, for he is desirous that unmarried persons may have it in their power to remain in the same condition with himself. Now, what is that condition but celibacy? As to their bringing forward that passage —

Is it not lawful for me to lead about a wife (I Corinthians 9:5,)

for the purpose of proving he had a wife, it is too silly to require any refutation See Calvin on the Corinthians, vol. 1, p. 234, 235, 292. . But granting that Paul was married, how came his wife to be at Philippi — a city which we do not read of his entering on more than two occasions, and in which it is probable he never remained so much as two whole months? In fine, nothing is more unlikely than that he speaks here of his wife; and to me it does not seem probable that he speaks of any female. I leave it, however, to the judgment of my readers. The word which Paul makes use of here (συλλάμβανεσθαι) means, to take hold of a thing and embrace it along with another person, with the view of giving help It is defined by Wahl, in his Clavis N. T. Philologica, as follows. Una manaum admoveo, i.e. opitulor,opem fero, iuvo; (I lend a helping hand; that is, I assist, I bring assistance, I aid.) — Ed.

Whose names are in the book of life The book of life is the roll of the righteous, who are predestinated to life, as in the writings of Moses. (Exodus 32:32.) God has this roll beside himself in safekeeping. Hence the book is nothing else than His eternal counsel, fixed in His own breast. In place of this term, Ezekiel employs this expression — the writing of the house of Israel. With the same view it is said in

Let them be blotted out of the book of the living, and let them not be written among the righteous; (Psalm 69:28)

that is, let them not be numbered among the elect of God, whom he receives within the limits of his Church and kingdom See Calvin on the Psalms, vol. 3, pp. 73, 74. .

Should any one allege, that Paul therefore acts rashly in usurping to himself the right of pronouncing as to the secrets of God, I answer, that we may in some measure form a judgment from the token by which God manifests his election, but only in so far as our capacity admits. In all those, therefore, in whom we see the marks of adoption shine forth, let us in the mean time reckon those to be the sons of God until the books are opened, (Revelation 20:12,) which will thoroughly bring all things to view. It belongs, it is true, to God alone now to know them that are his, (2 Timothy 2:19,) and to separate at least the lambs from the kids; “Les agneux des boucs;” — “The lambs from the goats.” but it is our part to reckon in charity all to be lambs who, in a spirit of obedience, submit themselves to Christ as their Shepherd “Christ vray Pastuer;” — “Christ the true Shepherd.” , who betake themselves to his fold, and remain there constantly. It is our part to set so high a value upon the gifts of the Holy Spirit, which he confers peculiarly on his elect, that they shall be to us the seals, as it were, of an election which is hid from us.

Philippians 4:4-9

4. Rejoice in the Lord alway: and again I say, Rejoice.

4. Gaudete in Domino semper, iterum dico, gaudete.

5. Let your moderation be known unto all men. The Lord is at hand.

5. Moderatio vestra nota sit omnibus hominibus. Dominus prope est.

6. Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God.

6. De nulla re sitis solliciti: sed in omnibus, oratione et precatione, cum gratiarum actione, petitiones vestrae innotescant apud Deum.

7. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.

7. Et pax Dei, quae exsuperat omnem intelligentiam, custodiet corda vestra et cogitationes vestras in Christo Iesu.

8. Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things

8. Quod reliquum est, fratres, quaecunque sunt vera, quaecunque gravia, qaecunque iusta, quaecunque pura, quaecunque amabilia, quaecunque honesta: si qua virtus, et qua laus, haec cogitate.

9. Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you.

9. Quae et didicistis, et suscepistis, et audistis, et vidistis in me: haec facite, et Deus pacis erit vobiscum.

4. Rejoice in the Lord It is an exhortation suited to the times; for, as the condition of the pious was exceedingly troublous, and dangers threatened them on every side, it was possible that they might give way, overcome by grief or impatience. “Il se pouuoit faire que les Philippiens, estans vaincus de tristesse ou impatience, venissent a perdre courage;” — “It might be, that the Philippians, being overcome by grief or impatience, might come to lose heart.” Hence he enjoins it upon them, that, amidst circumstances of hostility and disturbance, they should nevertheless rejoice in the Lord, “Non obstant les troubles et les fascheries qu’ils voyoyent deuant leurs yeux;” — “Notwithstanding the troubles and annoyances that they saw before their eyes.” as assuredly these spiritual consolations, by means of which the Lord refreshes and gladdens us, ought then most of all to show their efficacy when the whole world tempts us to despair. Let us, however, in connection with the circumstances of the times, consider what efficacy there must have been in this word uttered by the mouth of Paul, who might have had special occasion of sorrow. “Qui plus que tous les autres pouuoit auoir matiere de se contrister;” — “Who might more than all others have had occasion to indulge sorrow.”“ For if they are appalled by persecutions, or imprisonments, or exile, or death, here is the Apostle setting himself forward, who, amidst imprisonments, in the very heat of persecution, and in fine, amidst apprehensions of death, is not merely himself joyful, but even stirs up others to joy. The sum, then, is this — that come what may, believers, having the Lord standing on their side “Ont le Seigneur pour eux;” — “Have the Lord for them.” , have amply sufficient ground of joy.

The repetition of the exhortation serves to give greater force to it: Let this be your strength and stability, to rejoice in the Lord, and that, too, not for a moment merely, but so that your joy in him may be perpetuated. “Que vostre ioye se continue en iceluy iusques a la fin;” — “That your joy may maintain itself in him until the end.” For unquestionably it differs from the joy of the world in this respect — that we know from experience that the joy of the world is deceptive, frail, and fading, and Christ even pronouces it to be accursed (Luke 6:25). Hence, that only is a settled joy in God which is such as is never taken away from us.

5 Your moderation This may be explained in two ways. We may understand him as bidding them rather give up their right, than that any one should have occasion to complain of their sharpness or severity. “Let all that have to deal with you have experience of your equity and humanity.” In this way to know, will mean to experience. Or we may understand him as exhorting them to endure all things with equanimity. “En douceur et patience;” — “With sweetness and patience.” This latter meaning I rather prefer; for is a term that is made use of by the Greeks themselves to denote moderation of spirit — when we are not easily moved by injuries, when we are not easily annoyed by adversity, but retain equanimity of temper. In accordance with this, Cicero makes use of the following expression, — “My mind is tranquil, which takes everything in good part.” “TranquilIus animus meus, qui aequi boni facit omnia.” Calvin here gives the sense, but not the precise words, of Cicero, which are as follows: “Tranquillissimus autem animus meus, qui totm istuc aequi boni facit;” — “My mind, however, is most tranquil, which takes all that in good part.” See Cic. Art.7,7. — Ed. Such equanimity — which is as it were the mother of patience — he requires here on the part of the Philippians, and, indeed, such as will manifest itself to all, according as occasion will require, by producing its proper effects. The term modesty does not seem appropriate here, because Paul is not in this passage cautioning them against haughty insolence, but directs them to conduct themselves peaceably in everything, and exercise control over themselves, even in the endurance of injuries or inconveniences.

The Lord is at hand Here we have an anticipation, by which he obviates an objection that might be brought forward. For carnal sense rises in opposition to the foregoing statement. For as the rage of the wicked is the more inflamed in proportion to our mildness, “D’autant plus que nous-nous monstrons gracieux et debonnaires;” — “The more that we show ourselves agreeable and gentle.” and the more they see us prepared for enduring, are the more emboldened to inflict injuries, we are with difficulty induced to possess our souls in patience. (Luke 21:19.) Hence those proverbs, — “We must howl when among wolves.” “Those who act like sheep will quickly be devoured by wolves.” Hence we conclude, that the ferocity of the wicked must be repressed by corresponding violence, that they may not insult us with impunity. “Afin qu’ils ne s’esleuent point a l’encontre de nous a leur plaisir et sans resistance;” — “That they may not rise up against us at their pleasure, and without resistance.” To such considerations Paul here opposes confidence in Divine providence. He replies, I say, that the Lord is at hand, whose power can overcome their audacity, and whose goodness can conquer their malice. He promises that he will aid us, provided we obey his commandment. Now, who would not rather be protected by the hand of God alone, than have all the resources of the world at his command?

Here we have a most beautiful sentiment, from which we learn, in the first place, that ignorance of the providence of God is the cause of all impatience, and that this is the reason why we are so quickly, and on trivial accounts, thrown into confusion, “Que nous sommes tout incontinent et pour vn rien troublez et esmeus;” — “That we are all at once and for nothing troubled and moved.” and often, too, become disheartened because we do not recognize the fact that the Lord cares for us. On the other hand, we learn that this is the only remedy for tranquillizing our minds — when we repose unreservedly in his providential care, as knowing that we are not exposed either to the rashness of fortune, or to the caprice of the wicked, “Ni au plaisir desborde des meschans;” — “Nor to the unbridled inclination of the wicked.” but are under the regulation of God’s fatherly care. In fine, the man that is in possession of this truth, that God is present with him, has what he may rest upon with security.

There are, however, two ways in which the Lord is said to be at hand — either because his judgment is at hand, or because he is prepared to give help to his own people, in which sense it is made use of here; and also in Psalm 145:18, The Lord is near to all that call upon him. The meaning therefore is, — “Miserable were the condition of the pious, if the Lord were at a distance from them.” But as he has received them under his protection and guardianship, and defends them by his hand, which is everywhere present, let them rest upon this consideration, that they may not be intimidated by the rage of the wicked. It is well known, and matter of common occurrence, that the term solicitudo (carefulness) is employed to denote that anxiety which proceeds from distrust of Divine power or help.

6 But in all things It is the singular number that is made use of by Paul, but is the neuter gender; the expression, therefore, is equivalent to omni negotio, (in every matter,) for (prayer) and (supplication) are feminine nouns. In these words he exhorts the Philippians, as David does all the pious in Psalm 55:22, and Peter also in 1 Peter 5:7, to cast all their care upon the Lord. For we are not made of iron, “Car nous ne sommes de fer ni d’acier (comme on dit) ne si insensibles;” — “For we are not of iron nor steel, as they say, nor so insensible.” so as not to be shaken by temptations. But this is our consolation, this is our solace — to deposit, or (to speak with greater propriety) to disburden in the bosom of God everything that harasses us. Confidence, it is true, brings tranquillity to our minds, but it is only in the event of our exercising ourselves in prayers. Whenever, therefore, we are assailed by any temptation, let us betake ourselves forthwith to prayer, as to a sacred asylum. “Comme a vne franchise;” — “As to a privilege.”

The term requests he employs here to denote desires or wishes. He would have us make these known to God by prayer and supplication, as though believers poured forth their hearts before God, when they commit themselves, and all that they have, to Him. Those, indeed, who look hither and thither to the vain comforts of the world, may appear to be in some degree relieved; but there is one sure refuge — leaning upon the Lord.

With thanksgiving As many often pray to God amiss, “Autrement qu’ils ne doyuent;” — “Otherwise than they ought.” full of complaints or of murmurings, as though they had just ground for accusing him, while others cannot brook delay, if he does not immediately gratify their desires, Paul on this account conjoins thanksgiving with prayers. It is as though he had said, that those things which are necessary for us ought to be desired by us from the Lord in such a way, that we, nevertheless, subject our affections to his good pleasure, and give thanks while presenting petitions. And, unquestionably, gratitude “La recognoissance des benefices de Dieu;” — “Gratitude for God’s benefits.” will have this effect upon us — that the will of God will be the grand sum of our desires.

7. And the peace of God Some, by turning the future tense into the optative mood, convert this statement into a prayer, but it is without proper foundation. For it is a promise in which he points out the advantage of a firm confidence in God, and invocation of him. “If you do that,” says he, “the peace of God will keep your minds and hearts.” Scripture is accustomed to divide the soul of man, as to its frailties, into two parts — the mind and the heart. The mind means the understanding, while the heart denotes all the disposition or inclinations. These two terms, therefore, include the entire soul, in this sense, — “The peace of God will guard you, so as to prevent you from turning back from God in wicked thoughts or desires.”

It is on good ground that he calls it the peace of God, inasmuch as it does not depend on the present aspect of things, “De ces chc.ses basses;” — “Of these low things.” and does not bend itself to the various shiftings of the world, “N’est point en branle pour chanceler selon les changemens diuers du monde;” — “Is not in suspense so as to turn about according to the various shiftings of the world.” but is founded on the firm and immutable word of God. It is on good grounds, also, that he speaks of it as surpassing all understanding or perception, for nothing is more foreign to the human mind, than in the depth of despair to exercise, nevertheless, a feeling of hope, in the depth of poverty to see opulence, and in the depth of weakness to keep from giving way, and, in fine, to promise ourselves that nothing will be wanting to us when we are left destitute of all things; and all this in the grace of God alone, which is not itself known otherwise than through the word, and the inward earnest of the Spirit.

8. Finally What follows consists of general exhortations which relate to the whole of life. In the first place, he commends truth, which is nothing else than the integrity of a good conscience, with the fruits of it: secondly, gravity, or sanctity, for τὸ σεμνόν The word σεμνὸν means that which has dignity connected with it. Hence σεμνὸς and μεγαλοπρεπη; are joined together by Aristotle, as quoted by Wetstein, and in 2 Macc. 8:15.” — Storr. See Biblical Cabinet, vol. 40, p. 178, note; — Ed. denotes both — an excellence which consists in this, that we walk in a manner worthy of our vocation, (Ephesians 4:1,) keeping at a distance from all profane filthiness: thirdly, justice, which has to do with the mutual intercourse of mankind — that we do not injure any one, that we do not defraud any one; and, fourthly, purity, which denotes chastity in every department of life. Paul, however, does not reckon all these things to be sufficient, if we do not at the same time endeavor to make ourselves agreeable to all, in so far as we may lawfully do so in the Lord, and have regard also to our good name. For it is in this way that I understand the words —

If any praise, “The Clermont copy reads here, εἴ τις ἔπαινος, If there be any praise of knowledge. Instead of ἐπιστήμης, the Valesian readings have παιδείες, with which the Vulg. Latin, agrees, reading, If there be any praise of discipline, (disciplinae,) as does also the Ethiopic, and two ancient Commentators mentioned by Dr. Mills.” — Pierce. — Ed. that is, anything praiseworthy, for amidst such a corruption of manners there is so great a perversity in men’s judgments that praise is often bestowed “Bien souuent on loue;” — “Very frequently they praise.” upon what is blameworthy, and it is not allowable for Christians to be desirous even of true praise among men, inasmuch as they are elsewhere forbidden to glory, except in God alone. (1 Corinthians 1:31.) Paul, therefore, does not bid them try to gain applause or commendation by virtuous actions, nor even to regulate their life according to the judgments of the people, but simply means, that they should devote themselves to the performance of good works, which merit commendation, that the wicked, and those who are enemies of the gospel, while they deride Christians and cast reproach upon them, may, nevertheless, be constrained to commend their deportment.

The word, προσφιλὢ καὶ εὔφημα however, among the Greeks, is employed, like cogitare among the Latins, to mean, meditate. Like the Latin terms cogitare, meditari, the Greek μελετᾷν signifies to contemplate a thing, with the view of, finding means for effecting it. ... According to this view, ταῦτα λογίζεσθε, in the passage before us, will be equivalent to ταῦτα ποιεῖν λογίζεσθε, ‘think to do these things,’ — ‘give diligence to do them.’” — Storr. See Biblical Cabinet, vol. 40, p. 180 Note. — Ed. Now meditation comes first, afterwards follows action.

9. What things ye have learned, and received, and heard By this accumulation of terms he intimates, that he was assiduous in inculcating these things. “This was my doctrine — my instruction — my discourse among you.” Hypocrites, on the other hand, insisted upon nothing but ceremonies. Now, it was a dishonorable thing to abandon the holy instruction, “C’eust este vne chose dishonneste aux Philippiens de delaisser la sainte doctrine et instruction;” — “It would have been a dishonorable thing for the Philipplans to abandon the holy doctrine and instruction.” which they had wholly imbibed, and with which they had been thorouglly imbued.

You have seen in me Now, the main thing in a public speaker “En vn prescheur;” — “In a preacher.” should be, that he may speak, not with his mouth merely, but by his life, and procure authority for his doctrine by rectitude of life. Paul, accordingly, procures authority for his exhortation on this ground, that he had, by his life no less than by his mouth, been a leader and master of virtues.

And the God of peace He had spoken of the peace of God; he now more particularly confirms what he had said, by promising that God himself, the Author of peace, will be with them. For the presence of God brings us every kind of blessing: as though he had said, that they would feel that God was present with them to make all things turn out well and prosperously, provided they apply themselves to pious and holy actions.

Philippians 4:10-14

10. But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity.

10. Gavisu sum autem in domino valde, quod aliquando reviguistis in studio mei, de quo etiam cogitabatis, sed deerat opportunitas.

11. Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content.

11. Non quod secundum penuriam loquar; ego enim didici, in quibus sum, iis contentus esse.

12. I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and be hungry, both to abound and to suffer need.

12. Novi et humilis esse, novi et excellere: ubique et in omnibus institutus sum, et saturari, et esurire, et abundare, et penuriam pati.

13. I can do all things through Christ which strengtheneth me.

13. Omnia possum in Christo, qui me corroborat.

14. Notwithstanding ye have well done, that ye did communicate with my affliction.

14. Caeterum benefecistis simul communicando afflictioni meae.

10 But I rejoiced He now declares the gratitude of his mind towards the Philippians, that they may not regret their beneficence, “Afin qu’ils ne se repentent point de luy auoir assiste;” — “That they may not regret their having assisted him.” as is usually the case when we think that our services are despised, or are reckoned of no account. They had sent him by Epaphroditus supplies for the relief of his necessity; he declares that their present had been acceptable to him, and he says, that he rejoiced that they had plucked up new vigor so as to exercise care respecting him. The metaphor is borrowed from trees, the strength of which is drawn inward, and lies concealed during winter, and begins to flourish “A reprendre vigueur et fleurir;” — “To recover strength and flourish.” in spring. But immediately afterwards subjoining a correction, he qualifies what he had said, that he may not seem to reprove their negligence in the past. He says, therefore, that they had formerly, too, been concerned respecting him, but that the circumstances of the times had not admitted of his being sooner relieved by their benignity. Thus he throws the blame upon the want of opportunity. I take the phrase ἐφ᾿ ᾧ᾿ as referring to the person of Paul, and that is its proper signification, as well as more in accordance with the connection of Paul’s words.

11 Not that I speak with respect to want Here we have a second correction, by which he guards against its being suspected that his spirit was pusillanimous and broken down by adversities. For it was of importance that his constancy and moderation should be known by the Philippians, to whom he was a pattern of life. Accordingly he declares, that he had been gratified by their liberality in such a way that he could at the same time endure want with patience. Want refers here to disposition, for that man can never be poor in mind, who is satisfied with the lot which has been assigned to him by God.

In what state I am, says he, that is, “Whatever my condition may be, I am satisfied with it.” Why? because saints know that they thus please God. Hence they do not measure sufficiency by abundance, but by the will of God, which they judge of by what takes place, for they are persuaded that their affairs are regulated by his providence and good pleasure.

12 I know both how to be abased There follows here a distinction, with the view of intimating that he has a mind adapted to bear any kind of condition. “Il fait yci vne diuision, disant qu’il est tellement dispose en son coeur qu’il scait se cornporter et en prosperite et en adversite;” — “He makes a distinction here, saying that he is prepared in his mind in such a manner, that he knows how to conduct himself both in prosperity and in adversity.” Prosperity is wont to puff up the mind beyond measure, and adversity, on the other hand, to depress. From both faults he declares himself to be free. I know, says he, to be abased — that is, to endure abasement with patience. Περισσεύειν is made use of twice, but in the former instance it is employed as meaning, to excel; in the second instance as meaning, to abound, so as to correspond with the things to which they are exposed. If a man knows to make use of present abundance in a sober and temperate manner, with thanksgiving, prepared to part with everything whenever it may be the good pleasure of the Lord, giving also a share to his brother, according to the measure of his ability, and is also not puffed up, that man has learned to excel, and to abound. This is a peculiarly excellent and rare virtue, and much superior to the endurance of poverty. Let all who wish to be Christ’s disciples exercise themselves in acquiring this knowledge which was possessed by Paul, but in the mean time let them accustom themselves to the endurance of poverty in such a manner that it will not be grievous and burdensome to them when they come to be deprived of their riches.

13 I can do all things through Christ As he had boasted of things that were very great, “De choses grandes et excellentes;” — “Of things great and excellent.” in order that this might not be attributed to pride or furnish others with occasion of foolish boasting, he adds, that it is by Christ that he is endowed with this fortitude. “I can do all things,” says he, “but it is in Christ, not by my own power, for it is Christ that supplies me with strength.” Hence we infer, that Christ will not be less strong and invincible in us also, if, conscious of our own weakness, we place reliance upon his power alone. When he says all things, he means merely those things which belong to his calling.

14 Nevertheless ye did well How prudently and cautiously he acts, looking round carefully in both directions, that he may not lean too much to the one side or to the other. By proclaiming in magnificent terms his steadfastness, he meant to provide against the Philippians supposing that he had given way under the pressure of want. “Qu’il fust abbattu, et eust perdu courage estant en indigence;” — “That he had been overcome, and had lost heart, being in poverty.” He now takes care that it may not, from his speaking in high terms, appear as though he despised their kindness — a thing that would not merely shew cruelty and obstinacy, but also haughtiness. He at the same time provides for this, that if any other of the servants of Christ should stand in need of their assistance they may not be slow to give him help.

Philippians 4:15-23

15. Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only.

15. Nostis autem et vos Philippenses, quod initio Evangelii, qunado exivi ex Macedonia, nulla mecum Ecclesia in ratione dati et accepti, nisi vos soli.

16. For even in Thessalonica ye sent once and again unto my necessity.

16. Nam et Tessalonicam semel atque iterum mihi, quod opus erat, misistis:

17. Not because I desire a gift: but I desire fruit that may abound to your account.

17. Non quia requiram donum, sed requiro fructum, qui exsuperet in rationem vestram.

18. But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God.

18. Accepi autem omnia et abundo, impletus sum, postquam ab Epaphrodito accepi, quai missa sunt a vobis in odorem bonae fragrantiae, sacrificium acceptum gractum Deo.

19. But my God shall supply all your need according to his riches in glory by Christ Jesus.

19. Deus autem meus implebit, quicquid vobis opus est, secundum divitias suas in gloria per Christum Iesum.

20. Now unto God and our Father be glory for ever and ever. Amen.

20. Porro Deo et Patri nostro gloria in secula seculorum. Amen.

21. Salute every saint in Christ Jesus. The brethren which are with me greet you.

21. Salutate omnes sanctos in Christo Iesu. Salutant vos qui mecum sunt fratres.

22. All the saints salute you, chiefly they that are of Cesar’s household.

22. Salutant vos omnes sancti: maxime qui sunt ex domo Caesaris.

23. The grace of our Lord Jesus Christ be with you all. Amen.

23. Gratia domini nostri Iesu Christi cum omnibus vobis. Amen.

It was written to the Philippians from Rome by Epaphroditus.

Scripta est a roma per Epaphroditum.

15 And ye know I understand this to have been added by way of excuse, inasmuch as he often received something from them, for if the other Churches had discharged their duty, it might have seemed as though he were too eager to receive. Hence in clearing himself he praises them, and in praising them he modestly excuses others. We must also, after Paul’s example, take heed lest the pious, on seeing us too much inclined to receive from others, should on good grounds reckon us to be insatiable. You also know, says he. “I do not require to call in other witnesses, for ye yourselves also know.” For it frequently happens, that when one thinks that others are deficient in duty, he is the more liberal in giving assistance. Thus the liberality of some escapes the notice of others.

In the matter of giving and receiving He alludes to pecuniary matters, in which there are two parts, the one receiving, the other expending. It is necessary that these should be brought to an equality by mutual compensation. There was an account of this nature carried on between Paul and the Churches. “Il y auoit quelque telle condition et conuenance entre Sainct Paul et les Eglises;” — “There was some such condition and correspondence between St. Paul and the Churches.” While Paul administered the gospel to them, there was an obligation devolving upon them in return for supplying what was necessary for the support of his life, as he says elsewhere,

If we dispense to you spiritual thinqs, is it a great matter if you give in return carnal things? (1 Corinthians 9:11.)

Hence, if the other churches had relieved Paul’s necessities, they would have been giving nothing gratuitously, but would have been simply paying their debt, for they ought to have acknowledged themselves indebted to him for the gospel. This, however, he acknowledges, had not been the case, inasmuch as they had not laid out anything on his account. What base ingratitude, and how very unseemly, to treat such an Apostle with neglect, to whom they knew themselves to be under obligation beyond their power to discharge! On the other hand, how great the forbearance of this holy man, to bear with their inhumanity with so much gentleness and indulgence, as not to make use of one sharp word by way of accusing them!

17. Not that I demand a gift. Again he repels an unfavourable opinion that might be formed of immoderate cupidity, that they might not suppose that it was an indirect hint, “Pour les induire a continuer;” — “To induce them to hold on.” as if they ought singly to stand in the room of all, “Comme si eux deussent tenir la place de tous, et faire pour les autres;” — “As if they ought to hold the place of all, and to act in the room of others.” and as if he abused their kindness. He accordingly declares, that he consulted not so much his own advantage as theirs. “While I receive from you,” says he, “there is proportionably much advantage that redounds to yourselves; for there are just so many articles that you may reckon to have been transferred to the table of accounts.” The meaning of this word Calvin evidently refers to the word λόγον, (account,) which the Apostle had made use of in the fifteenth verse, in the phrase εἰς λόγον δόσεω; καὶ λήψεω;, (in the matter of giving and receiving.) It is noticed by Beza, that the Rabbins make use of a corresponding phrase אשמו ןחמ (mattan umassa) — giving and taking. — Ed. is connected with the similitude formerly employed of exchange or compensation in pecuniary matters.

18 I have received all things, and abound He declares in more explicit terms, that he has what is sufficient, and honors their liberality with a remarkable testimony, by saying, that he has been filled. It was undoubtedly a moderate sum that they had sent, but he says, that by means of that moderate sum he is filled to satiety. It is, however, a more distinguished commendation that he bestows upon the gift in what follows, when he calls it a sacrifice acceptable, and presented as the odour of a good fragrance For what better thing can be desired than that our acts of kindness should be sacred offerings, which God receives from our hands, and takes pleasure in their sweet odour? For the same reason Christ says, Whatsoever ye shall have done unto one of the least of these, ye have done it unto me.

The similitude of sacrifices, however, adds much emphasis, by which we are taught, that the exercise of love which God enjoins upon us, is not merely a benefit conferred upon man, but is also a spiritual and sacred service which is performed to God, as we read in the Epistle to the Hebrews, that he is well pleased with such sacrifices. (Hebrews 13:16.) Alas for our indolence! “Or maudite soit nostre paresse;” — “But accursed be our indolence.” — which appears in this, that while God invites us with so much kindness to the honor of priesthood, and even puts sacrifices in our hands, we nevertheless do not sacrifice to him, and those things which were set apart for sacred oblations we not only lay out for profane uses, but squander them wickedly upon the most polluted contaminations. “Les consumons prodigalement et meschamment en choses infames et abominables;” — “We lay them out lavishly and wickedly on things infamous and abominable.” For the altars, on which sacrifices from our resources ought to be presented, are the poor, and the servants of Christ. To the neglect of these some squander their resources on every kind of luxury, others upon the palate, others upon immodest attire, others upon magnificent dwellings. “Les vns dependent tout leur bien en toutes de dissolutions, les autres en gouermandise et yurognerie, les autres en brauetes excessiues, les autres a bastir des palais somptueux;” — “Some lay out all their wealth on all kinds of luxuries, others on eating and drinking, others superfluous elegance of dress, others in building sumptuous palaces.”

19 My God will supply Some read impleat — in the optative — May he supply. “Comme si c’estoit vn souhait que sainct Paul feist;” — “As if it were a wish that St. Paul expressed.” While I do not reject this reading, I approve more of the other. He expressly makes mention of God as his, because he owns and acknowledges as done to himself whatever kindness is shewn to his servants. They had therefore been truly sowing in the Lord’s field, from which a sure and abundant harvest might be expected. Nor does he promise them merely a reward in the future life, but even in respect of the necessities of the present life: “Do not think that you have impoverished yourselves; God, whom I serve, will abundantly furnish you with everything necessary for you.” The phrase, in glory, ought to be taken in place of the adverb gloriously, as meaning magnificently, or splendidly. He adds, however, by Christ, in whose name everything that we do is acceptable to God.

20 Now to our God and Father This may be taken as a general thanksgiving, by which he closes the epistle; or it may be viewed as bearing more particularly upon the last clause in reference to the liberality shewn to Paul. “La liberalite de laquelle les Philippiens auoyent vse enuers sainct Paul;” — “The liberality which the Philippians had exercised towards St. Paul.” For in respect of the assistance which the Philippians had afforded him, it became him to reckon himself indebted to them for it in such a manner as to acknowledge, that this aid had been afforded to them by the mercy of God.

22 The brethren that are with me salute you In these salutations he names first of all his intimate associates, “Les compagnons, qui demeuroyent auec luy;” — “His associates who lived with him.” afterwards all the saints in general, that is, the whole Church at Rome, but chiefly those of the household of Nero — a thing well deserving to be noticed; for it is no common evidence of divine mercy, that the gospel had made its way into that sink of all crimes and iniquities. It is also the more to be admired, in proportion as it is a rare thing for holiness to reign in the courts of sovereigns. The conjecture formed by some, that Seneca is here referred to among others, has no appearance of foundation; for he never gave any evidence, even the smallest, of his being a Christian; nor did he belong to the household of Caesar, but was a senator, and had at one time held the office of praetor. “Some imagine,” says Dr. A. Clarke, “that Seneca, the preceptor of Nero, and the poet Lucan, were converted by St. Paul; and there are still extant, and in a MS. now before me, letters which profess to have passed between Paul and Seneca; but they are worthy of neither. They have been printed in some editions of Seneca’s works.” — Ed.

END OF THE COMMENTARY ON THE EPISTLE TO THE PHILIPPIANS.

THE ARGUMENT

ON THE EPISTLE OF PAUL TO THE COLOSSIANS.

There were three neighboring cities in Phrygia, as made mention of by Paul in this Epistle — Laodicea, Hierapolis, and Colosse which, as Orosius Orosius, (Paulus,) a “Spanish presbyter, a native of Tarragona, flourished under Arcadius and Honorius.” — Smith’s Dictionary of Greek Biography and Mythology. — Ed. informs us, were overthrown “Toutes trois furent destructes et renversees;” — “They were, all the three, destroyed and overthrown.” by an earthquake in the times of the emperor Nero. Accordingly, not long after this Epistle was written, three Churches of great renown perished by a mournful as well as horrible occurrence — a bright mirror truly of divine judgment, if we had but eyes to see it. The Colossians had been, not indeed by Paul, but with fidelity and purity by Epaphras and other ministers, instructed in the gospel; but immediately afterwards, Satan had, with his tares, crept in, (Matthew 13:25,) “Satan y estoit entré cauteleusement auec son yuroye;” — “Satan had entered in there craftily with his tares.” according to his usual and invariable manner, that he might there pervert the right faith. “Pour y corrompre et peruertir la vraye foy;” — “That he might there corrupt and pervert the true faith.”

Some are of opinion that there were two classes of men that endeavored to draw aside the Colossians from the purity of the gospel; — that, on the one hand, the philosophers, by disputing in reference to stars, fate, and trifles of a like nature, and that the Jews, on the other hand, by urging the observance of their ceremonies, had raised up many mists with the view of throwing Christ into the shade. “Auoyent comme fait leuer beaucoup de brouillars pour offusquer la clarte de Christ, voire pour la suffoquer;” — “Had, as it were, raised up many mists with the view of darkening Christ’s brightness; nay, more, with the view of choking it.” Those, however, who are of this opinion are influenced by a conjecture of exceedingly little weight — on the ground that PAUL makes mention of thrones, and powers, and heavenly creatures. For as to their adding also the term elements, “Car quant au mot d’elemens, sur lequel aussi ils fondent leur opinion;” — “For as to the word elements, on which also they found their opinion.” it is worse than ridiculous. As, however, it is not my intention to refute the opinions of others, I shall simply state what appears to me to be the truth, and what may be inferred by sound reasoning.

In the first place, it is abundantly evident, from Paul’s words, that those profligates were intent upon this — that they might mix up Christ with Moses, and might retain the shadows of the law along with the gospel. Hence it is probable that they were Jews. As, however, they coloured over their fallacies with specious disguises, “Pource qu’ils couuroyent de belles couleurs leurs fallaces et tromperies, et fardoyent leur doctrine;” — “As they covered over their fallacies and deceptions with beautiful colors, and painted their doctrine.” Paul, on this account, calls it a vain philosophy. (Colossians 2:8) At the same time, in employing that term, he had in his eye, in my opinion, the speculations with which they amused themselves, which were subtle, it is true, but at the same time useless and profane: for they contrived a way of access to God through means of angels, and put forth many speculations of that nature, such as are contained in the books of Dionysius on the Celestial Hierarchy, See Calvin on the Corinthians, vol. 2, p. 370, n. 3. drawn from the school of the Platonists. This, therefore, is the principal object at which he aims — to teach that all things are in Christ, and that he alone ought to be reckoned amply sufficient by the Colossians.

The order, however, which he follows is this: — After the inscription usually employed by him, he commends them, with the view of leading them to listen to him more attentively. He then, with the view of shutting up the way against all new and strange contrivances, bears testimony to the doctrine which they had previously received from Epaphras. Afterwards, in entreating that the Lord would increase their faith, he intimates that something is still wanting to them, that he may pave the way for imparting to them more solid instruction. On the other hand, he extols with suitable commendations the grace of God towards them, that they may not lightly esteem it. Then follows the instruction, in which he teaches that all parts of our salvation are to be found in Christ alone, that they may not seek anything elsewhere; and he puts them in mind that it was in Christ that they had obtained every blessing that they possessed, in order that they might the more carefully make it their aim to retain him to the end. “Et pour les faire plus songneux de la retenir iusqu’a la fin, et s’arrester tousiours en luy, il recite que par Christ ils sont entrez en participation de tout bien et benediction;” — “And with the view of making them more careful to retain him unto the end, and remain always in him, he reminds them that it is through Christ that they have begun to participate of every benefit and blessing.” And, truly, even this one article were of itself perfectly sufficient to lead us to reckon this Epistle, short as it is, to be an inestimable treasure; for what is of greater importance in the whole system of heavenly doctrine than to have Christ drawn to the life, that we may distinctly behold “Afin que nous puissions aiseement veoir et contempler;” — “That we may be able easily to perceive and contemplate.” his excellence, his office, and all the fruits that arise to us from it.

For in this respect especially we differ from Papists, that while we are both of us called Christians, and profess to believe in Christ, they picture to themselves one that is torn, disfigured, divested of his excellence, denuded of his office, in fine, such as to be a spectre “Tel, que c’est plustost vn phantasme qu’ vn vray Christ;” — “Such, that it is rather a phantasm than a true Christ.” rather than Christ himself: we, on the other hand, embrace him such as he is here described by Paul — loving and efficacious. This Epistle, therefore, to express it in one word, distinguishes the true Christ from a fictitious one “Imaginatif, ou faict a plaiser;” — “Imaginary, or fictitious.” — than which nothing better or more excellent can be desired. Towards the end of the First Chapter he again endeavors to secure authority for himself from the station assigned him, “Pour estre plus authorizé entr’ eux, il fait derechef mention de la charge qu’il auoit receuë de Dieu;” — “That he may have more authority among them, he again makes mention of the charge which he had received from God.” and in magnificent terms extols the dignity of the gospel.

In the Second Chapter he opens up more distinctly than he had done the reason which had induced him to write — that he might provide against the danger which he saw to be impending over them, while he touches, in passing, on the affection which he cherishes towards them, that they may know that their welfare is the object of his concern. From this he proceeds to exhortation, by which he applies the foregoing doctrine, as it were, to present use; “A son propos, et a ce dont ils auoyent affaire;” — “To his subject, and to what they had to do with.” for he bids them rest in Christ alone, and brands as vanity everything that is apart from Christ. “Monstrant, que tout ce qui hors Christ, n’est que vanite;” — “Shewing that everything that is apart from Christ is mere vanity.” He speaks particularly of circumcision, abstinence from food, and of other outward exercises — in which they mistakingly made the service of God to consist; and also of the absurd worship of angels, whom they put in Christ’s room. Having made mention of circumcision, he takes occasion to notice also, in passing, what is the office, and what is the nature of ceremonies — from which he lays it down as a settled point that they have been abrogated by Christ. These things are treated of till the end of the Second Chapter.

In the Third Chapter, in opposition to those vain prescriptions, to the observance of which the false apostles were desirous to bind believers, he makes mention of those true offices of piety in which the Lord would have us employ ourselves; and he begins with the very spring-head — that is, mortification of the flesh and newness of life. From this he derives the streams — that is, particular exhortations, some of which apply to all Christians alike, while others relate more especially to particular individuals, according to the nature of their calling.

In the beginning of the Fourth Chapter he follows out the same subject: afterwards, having commended himself to their prayers, he shews by many tokens “Par plusieurs signes et tesmoignages;” — “By many signs and evidences.” how much he loves them, and is desirous to promote their welfare.

CHAPTER 1

Colossians 1:1-8

1. Paul, an apostle of Jesus Christ by the will of God, and Timotheus our brother,

1. Paulus apostolus Iesu Christi, per voluntatem Dei, et Timotheus frater,

2. To the saints and faithful brethren in Christ which are at Colosse: Grace be unto you, and peace, from God our Father and the Lord Jesus Christ.

2. Sanctis qui sunt Colossis, et fidelibus fratribus in Christo; gratia vobis et pax a Deo et Patre nostro, et Domino Iesu Christo.

3. We give thanks to God and the Father of our Lord Jesus Christ, praying always for you,

3. Gratias agimus Deo et Patri Domini nostri Iesu Christi, semper pro vobis orantes,

4. Since we heard of your faith in Christ Jesus, and of the love which ye have to all the saints,

4. Audita fide vestra, quae est in Christo Iesu, et caritate erga omnes sanctos,

5. For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel;

5. Propter spem repositam vobis in coelis, de qua prius audistis, per sermonem veritatis, nempe Evangelii,

6. Which is come unto you, as it is in all the world; and bringeth forth fruit, as it doth also in you, since the day ye heard of it, and knew the grace of God in truth:

6. Quod ad vos pervenit: quemadmodum et in universo mundo fructificat et propagatur, sicut etiam in vobis, ex quo die audistis, et cognovistis gratiam Dei in veritate.

7. As ye also learned of Epaphras our dear fellowservant, who is for you a faithful minister of Christ;

7. Quemadmodum et didicistis ab Epaphra, dilecto converso nostro, qui est fidelis erga vos minister Christi:

8. Who also declared unto us your love in the Spirit.

8. Qui etiam nobis manifestavit caritatem vestram in Spiritu.

CHAPTER 4

Php 4:1-23. Exhortations: Thanks for the Supply from Philippi:

Greeting; and Closing Benediction.

1. "Wherefore"; since we have such a glorious hope (Php 3:20, 21).

dearly beloved--repeated again at the close of the verse, implying that his great love to them should be a motive to their obedience.

longed for--"yearned after" in your absence (Php 1:8).

crown--in the day of the Lord (Php 2:16; 1Th 2:19).

so--as I have admonished you.

stand fast--(Php 1:27).

2. Euodia and Syntyche were two women who seem to have been at variance; probably deaconesses of the church. He repeats, "I beseech," as if he would admonish each separately, and with the utmost impartiality.

in the Lord--the true element of Christian union; for those "in the Lord" by faith to be at variance, is an utter inconsistency.

3. And--Greek, "Yea."

true yoke-fellow--yoked with me in the same Gospel yoke (Mt 11:29, 30; compare 1Ti 5:17, 18). Either Timothy, Silas (Ac 15:40; 16:19, at Philippi), or the chief bishop of Philippi. Or else the Greek, "Sunzugus," or "Synzygus," is a proper name: "Who art truly, as thy name means, a yoke-fellow." Certainly not Paul's wife, as 1Co 9:5 implies he had none.

help those women--rather, as Greek, "help them," namely, Euodia and Syntyche. "Co-operate with them" [Birks]; or as Alford, "Help in the work of their reconciliation."

which laboured with me--"inasmuch as they labored with me." At Philippi, women were the first hearers of the Gospel, and Lydia the first convert. It is a coincidence which marks genuineness, that in this Epistle alone, special instructions are given to women who labored with Paul in the Gospel. In selecting the first teachers, those first converted would naturally be fixed on. Euodia and Syntyche were doubtless two of "the women who resorted to the riverside, where prayer was wont to be made" (Ac 16:13), and being early converted, would naturally take an active part in teaching other women called at a later period; of course not in public preaching, but in a less prominent sphere (1Ti 2:11, 12).

Clement--bishop of Rome shortly after the death of Peter and Paul. His Epistle from the Church of Rome to the Church of Corinth is extant. It makes no mention of the supremacy of the See of Peter. He was the most eminent of the apostolical fathers. Alford thinks that the Clement here was a Philippian, and not necessarily Clement, bishop of Rome. But Origen [Commentary, John 1:29] identifies the Clement here with the bishop of Rome.

in the book of life--the register-book of those whose "citizenship is in heaven" (Lu 10:20; Php 3:20). Anciently, free cities had a roll book containing the names of all those having the right of citizenship (compare Ex 32:32; Psa 69:28; Eze 13:9; Da 12:1; Re 20:12; 21:27).

4. (Is 61:10.)

alway--even amidst the afflictions now distressing you (Php 1:28-30).

again--as he had already said, "Rejoice" (Php 3:1). Joy is the predominant feature of the Epistle.

I say--Greek, rather, "I will say."

5. moderation--from a Greek root, "to yield," whence yieldingness [Trench]; or from a root, "it is fitting," whence "reasonableness of dealing" [Alford], that considerateness for others, not urging one's own rights to the uttermost, but waiving a part, and thereby rectifying the injustices of justice. The archetype of this grace is God, who presses not the strictness of His law against us as we deserve (Psa 130:3, 4); though having exacted the fullest payment for us from our Divine Surety. There are included in "moderation," candor and kindliness. Joy in the Lord raises us above rigorism towards others (Php 4:5), and carefulness (Php 4:6) as to one's own affairs. Sadness produces morose harshness towards others, and a troublesome spirit in ourselves.

Let ... be known--that is, in your conduct to others, let nothing inconsistent with "moderation" be seen. Not a precept to make a display of moderation. Let this grace "be known" to men in acts; let "your requests be made to God" in word (Php 4:6).

unto all men--even to the "perverse" (Php 2:15), that so ye may win them. Exercise "forbearance" even to your persecutors. None is so ungracious as not to be kindly to someone, from some motive or another, on some occasion; the believer is to be so "unto all men" at all times.

The Lord is at hand--The Lord's coming again speedily is the grand motive to every Christian grace (Jas 5:8, 9). Harshness to others (the opposite of "moderation") would be taking into our own hands prematurely the prerogatives of judging, which belongs to the Lord alone (1Co 4:5); and so provoking God to judge us by the strict letter of the law (Jas 2:12, 13).

6. Translate, "Be anxious about nothing." Care and prayer are as mutually opposed as fire and water [Bengel].

by prayer and supplication--Greek, "by the prayer and the supplication" appropriate to each case [Alford]. Prayer for blessings; and the general term. Supplication, to avert ills; a special term, suppliant entreaty (see on Ep 6:18).

thanksgiving--for every event, prosperity and affliction alike (1Th 5:18; Jas 5:13). The Philippians might remember Paul's example at Philippi when in the innermost prison (Ac 16:25). Thanksgiving gives effect to prayer (2Ch 20:21), and frees from anxious carefulness by making all God's dealings matter for praise, not merely for resignation, much less murmuring. "Peace" is the companion of "thanksgiving" (Php 4:7; Col 3:15).

let your requests be made known unto God--with generous, filial, unreserved confidence; not keeping aught back, as too great, or else too small, to bring before God, though you might feel so as to your fellow men. So Jacob, when fearing Esau (Ge 32:9-12); Hezekiah fearing Sennacherib (2Ki 19:14; Psa 37:5).

7. And--The inseparable consequence of thus laying everything before God in "prayer with thanksgiving."

peace--the dispeller of "anxious care" (Php 4:6).

of God--coming from God, and resting in God (Joh 14:27; 16:33; Col 3:15).

passeth--surpasseth, or exceedeth, all man's notional powers of understanding its full blessedness (1Co 2:9, 10; Ep 3:20; compare Pr 3:17).

shall keep--rather, "shall guard"; shall keep as a well-garrisoned stronghold (Is 26:1, 3). The same Greek verb is used in 1Pe 1:5. There shall be peace secure within, whatever outward troubles may besiege.

hearts and minds--rather, "hearts (the seat of the thoughts) and thoughts" or purposes.

through--rather as Greek, "in Christ Jesus." It is in Christ that we are "kept" or "guarded" secure.

8. Summary of all his exhortations as to relative duties, whether as children or parents, husbands or wives, friends, neighbors, men in the intercourse of the world, &c.

true--sincere, in words.

honest--Old English for "seemly," namely, in action; literally, grave, dignified.

just--towards others.

pure--"chaste," in relation to ourselves.

lovely--lovable (compare Mr 10:21; Lu 7:4, 5).

of good report--referring to the absent (Php 1:27); as "lovely" refers to what is lovable face to face.

if there be any virtue--"whatever virtue there is" [Alford]. "Virtue," the standing word in heathen ethics, is found once only in Paul's Epistles, and once in Peter's (2Pe 1:5); and this in uses different from those in heathen authors. It is a term rather earthly and human, as compared with the names of the spiritual graces which Christianity imparts; hence the rarity of its occurrence in the New Testament. Piety and true morality are inseparable. Piety is love with its face towards God; morality is love with its face towards man. Despise not anything that is good in itself; only let it keep its due place.

praise--whatever is praiseworthy; not that Christians should make man's praise their aim (compare Joh 12:43); but they should live so as to deserve men's praise.

think on--have a continual regard to, so as to "do" these things (Php 4:9) whenever the occasion arises.

9. both--rather, "The things also which ye have learned ... these practice"; the things which besides recommending them in words, have been also recommended by my example, carry into practice.

heard--though ye have not yet sufficiently "received" them.

seen--though ye have not as yet sufficiently "learned" them [Bengel].

and--"and then," as the necessary result (Php 4:7). Not only "the peace of God," but "the God of peace" Himself "shall be with you."

10. But--transitional conjunction. But "now" to pass to another subject.

in the Lord--He views everything with reference to Christ.

at the last--"at last"; implying he was expecting their gift, not from a selfish view, but as a "fruit" of their faith, and to "abound" to their account (Php 4:11, 17). Though long in coming, owing to Epaphroditus' sickness and other delays, he does not imply their gift was too late.

your care ... hath flourished again--Greek, "Ye have flourished again (revived, as trees sprouting forth again in spring) in your care for me."

wherein ye were also careful--in respect to which (revival, namely, the sending of a supply to me) "ye were also (all along) careful, but ye lacked opportunity"; whether from want of means or want of a messenger. Your "lack of service" (Php 2:30), was owing to your having "lacked opportunity."

11. I have learned--The I in Greek is emphatical. I leave it to others if they will, to be discontented. I, for my part, have learned, by the teaching of the Holy Spirit, and the dealings of Providence (He 5:8), to be content in every state.

content--The Greek, literally expresses "independent of others, and having sufficiency in one's self." But Christianity has raised the term above the haughty self-sufficiency of the heathen Stoic to the contentment of the Christian, whose sufficiency is not in self, but in God (2Co 3:5; 1Ti 6:6, 8; He 13:5; compare Jr 2:36; 45:5).

12. abased--in low circumstances (2Co 4:8; 6:9, 10).

everywhere--rather, "in each, and in all things" [Alford].

instructed--in the secret. Literally, "initiated" in a secret teaching, which is a mystery unknown to the world.

13. I can do all things--Greek, "I have strength for all things"; not merely "how to be abased and how to abound." After special instances he declares his universal power--how triumphantly, yet how humbly! [Meyer].

through Christ which strengtheneth me--The oldest manuscripts omit "Christ"; then translate, "In Him who giveth me power," that is, by virtue of my living union and identification with Him, who is my strength (Ga 2:20). Compare 1Ti 1:12, whence probably, "Christ" was inserted here by transcribers.

14. He here guards against their thinking from what he has just said, that he makes light of their bounty.

ye did communicate with my affliction--that is, ye made yourselves sharers with me in my present affliction, namely, by sympathy; of which sympathy your contribution is the proof.

15. Now--"Moreover." Arrange as Greek, "Ye also know (as well as I do myself)."

in the beginning of the gospel--dating from the Philippian Christian era; at the first preaching of the Gospel at Philippi.

when I departed from Macedonia--(Ac 17:14). The Philippians had followed Paul with their bounty when he left Macedonia and came to Corinth. 2Co 11:8, 9 thus accords with the passage here, the dates assigned to the donation in both Epistles agreeing; namely, "in the beginning of the Gospel" here, and there, at the time of his first visit to Corinth [Paley, Horæ Paulinæ]. However, the supply meant here is not that which he received at Corinth, but the supply sent to him when "in Thessalonica, once and again" (Php 4:16), [Alford].

as concerning giving and receiving--In the account between us, "the giving" was all on your part; "the receiving" all on mine.

ye only--We are not to wait for others in a good work, saying, "I will do so, when others do it." We must go forward, though alone.

16. even in Thessalonica--"even" as early as when I had got no further than Thessalonica, ye sent me supplies for my necessities more than once.

17. a gift--Greek, "the gift." Translate, "It is not that I seek after the gift, but I do seek after the fruit that aboundeth to your account"; what I do seek is your spiritual good, in the abounding of fruits of your faith which shall be put down to your account, against the day of reward (He 6:10).

18. But--Though "the gift" is not what I chiefly "seek after" (Php 4:17), yet I am grateful for the gift, and hereby acknowledge it as ample for all my needs. Translate, "I have all" that I want, "and more than enough." Literally, as English Version, "I abound" over and above my needs.

I am full--Greek, "I am filled full."

the odour of a sweet smell--(See on Ep 5:2). The figure is drawn from the sweet-smelling incense which was burnt along with the sacrifices; their gift being in faith was not so much to Paul, as to God (Mt 25:40), before whom it "came up for a memorial" (Ac 10:4), sweet-smelling in God's presence (Ge 8:21; Re 8:3, 4).

sacrifice acceptable--(He 13:16).

19. my--Paul calls God here "my God," to imply that God would reward their bounty to His servant, by "fully supplying" (translate so, literally, fill to the full) their every "need" (2Co 9:8), even as they had "fully" supplied his "need" (Php 4:16, 18). My Master will fully repay you; I cannot. The Philippians invested their bounty well since it got them such a glorious return.

according to his riches--The measure of His supply to you will be the immeasurable "riches of His grace" (Ep 1:7).

in glory--These words belong to the whole sentence. "Glory" is the element in which His rich grace operates; and it will be the element IN which He will "supply fully all your need."

by Christ Jesus--by virtue of your being "IN" (so Greek, not "by") Christ Jesus, the Giver and Mediator of all spiritual blessings.

20. God and our Father--Translate, "Unto our God and Father."

be glory--rather as the Greek, "be the glory." Not to us, but to Him be "the glory" alike of your gift, and of His gracious recompense to you.

21. Salute every saint--individually.

greet--salute you.

The brethren which are with me--Perhaps Jewish believers are meant (Ac 28:21). I think Php 2:20 precludes our thinking of "closer friends," "colleagues in the ministry" [Alford]; he had only one close friend with him, namely, Timothy.

22. they that are of Cæsar's household--the slaves and dependents of Nero who had been probably converted through Paul's teaching while he was a prisoner in the Prætorian barrack attached to the palace. Philippi was a Roman "colony," hence there might arise a tie between the citizens of the mother city and those of the colony; especially between those of both cities who were Christians, converted as many of them were by the same apostle, and under like circumstances, he having been imprisoned at Philippi, as he now is at Rome.

23. (Ga 6:18).

be with you all. Amen--The oldest manuscripts read, "Be with your spirit," and omit "Amen."

Therefore, my - beloved - Because ye have this armor, and those enemies, and God for your support, see that ye stand fast in him. This verse most unquestionably belongs to the preceding chapter.

I beseech Euodias, and beseech Syntyche - These were two pious women, as it is generally supposed, who were deaconesses in the Church at Philippi, and who in some points of doctrine and discipline had disagreed. He exhorts them to be of the same mind, that is, to compose their differences; and, if they could not perfectly agree to think and let think, and to avoid all public opposition, as their dissension would strengthen the hands of the common enemy, and stumble those who were weak. But it is more likely that Euodias was a woman, and Syntyche a man, and probably the husband of Euodias; and that it is Syntyche whom the apostle calls true yokefellow in the next verse.

Help those women which labored with me - Both in the Grecian and Asiatic countries women were kept much secluded, and is was not likely that even the apostles had much opportunity of conversing with them; it was therefore necessary that they should have some experienced Christian women with them, who could have access to families, and preach Jesus to the female part of them. The apostle tells us that certain women labored with him in the Gospel, and were assistants to others also who had assisted him.

Some think the women here were Euodias and Syntyche; but I rather incline to the opinion that Syntyche was a male, and Euodias his wife. Euodias signifies a pleasant scent; Syntyche, fortunate. There have been a number of conjectures who these persons were, and who is meant by the true yokefellow; but as there is nothing certain known on the subject, it is useless to propagate conjecture.

With Clement also - Supposed to be the same who was afterwards bishop of Rome, and who wrote an epistle to the Corinthians, which is still extant.

Whose names are in the book of life - Who are genuine Christians; who are enlisted or enrolled in the armies of the Lord, and have received a title to eternal glory. The reader is requested to refer to the note on Exo 32:32-33 (note), and the concluding observations at the end of that chapter, (Exo 32:35 (note)) where the writing in and blotting out of the book of life are particularly considered, and the difficulties on the subject removed. See also on Luk 10:20 (note).

Rejoice in the Lord alway - Be continually happy; but this happiness you can find only in the Lord. Genuine happiness is spiritual; as it can only come from God, so it infallibly tends to him. The apostle repeats the exhortation, to show, not only his earnestness, but also that it was God's will that it should be so, and that it was their duty as well as interest.

Let your moderation be known - The word επιεικες is of very extensive signification; it means the same as επιεικεια, mildness, patience, yieldingness, gentleness, clemency, moderation, unwillingness to litigate or contend; but moderation is expressive enough as a general term. "Moderation," says Dr. Macknight, "means meekness under provocation, readiness to forgive injuries, equity in the management of business, candour in judging of the characters and actions of others, sweetness of disposition, and the entire government of the passions."

The Lord is at hand - A phrase something similar to the Maranatha of 1Cor 16:22 : The Lord is Judge, and is at hand to punish. Schoettgen supposes, from this verse, taken in connection with the preceding, that Euodias and Syntyche were of a quarrelsome disposition; and hence the exhortation and threatening in the third and fifth verses.

Be careful for nothing - Μηδεν μεριμνατε· Be not anxiously solicitous; do not give place to carking care, let what will occur; for anxiety cannot chance the state or condition of any thing from bad to good, but will infallibly injure your own souls.

By prayer and supplication - God alone can help you; he is disposed to do it, but you must ask by prayer and supplication; without this he has not promised to help you.

By prayer - solemn application to God from a sense of want.

Supplication - continuance in earnest prayer. With thanksgiving, for innumerable favors already received; and for dangers, evils, and deaths turned aside. And let your souls be found in this exercise, or in the disposition in which this exercise can be performed, at all times, on all occasions, and in all places.

And the peace of God - That harmonizing of all passions and appetites which is produced by the Holy Spirit, and arises from a sense of pardon and the favor of God;

Shall keep your hearts - Φρουρησει· Shall keep them as in a strong place or castle. Your hearts - the seat of all your affections and passions, and minds - your understanding, judgment, and conscience through Christ Jesus; by whom ye were brought into this state of favor, through whom ye are preserved in it, and in whom ye possess it; for Christ keeps that heart in peace in which he dwells and rules. This peace passeth all understanding; it is of a very different nature from all that can arise from human occurrences; it is a peace which Christ has purchased, and which God dispenses; it is felt by all the truly godly, but can be explained by none; it is communion with the Father, and his Son Jesus Christ, by the power and influence of the Holy Ghost.

Finally, brethren - The object of the apostle is to recommend holiness and righteousness to them in every point of view; and to show that the Gospel of Christ requires all its professors to have the mind that was in Christ, and to walk as he himself also walked. That they were not to attend to one branch of righteousness or virtue only, but to every thing by which they might bring honor to God, good to their fellow creatures, and credit to themselves.

Whatsoever things are true - Ὁσα - αληθη· All that is agreeable to unchangeable and eternal truth. Whether that which is to be learned from the nature and state of created things, or that which comes immediately from God by revelation.

Whatsoever things are honest - Ὁσα σεμνα· Whatever is grave, decent, and venerable. Whatever becomes you as men, as citizens, and as Christians.

Whatsoever things are just - Ὁσα δικαια· Whatsoever is agreeable to justice and righteousness. All that ye owe to God, to your neighbor, and to yourselves.

Whatsoever things are pure - Ὁσα ἁγνα· Whatsoever is chaste. In reference to the state of the mind, and to the acts of the body.

Whatsoever things are lovely - Ὁσα προσφιλη· Whatsoever is amiable on its own account and on account of its usefulness to others, whether in your conduct or conversation.

Whatsoever things are of good report - Ὁσα ευφημα· Whatsoever things the public agree to acknowledge as useful and profitable to men; such as charitable institutions of every kind, in which genuine Christians should ever take the lead.

If there be any virtue - If they be calculated to promote the general good of mankind, and are thus praiseworthy;

Think on these things - Esteem them highly, recommend them heartily, and practice them fervently.

Instead of ει τις επαινος, if there be any praise, several eminent MSS., as D*EFG, add επιστημης, of knowledge; and the Vulgate and the Itala have disciplinae, of discipline; but none of these appear to be an original reading.

Those things, which ye have - learned - From my preaching and writing;

And received - By faith, as a revelation from God;

And heard - From my preaching, and that of those who labored with me; and heard from me, in my private communications with you; and heard of me from other Churches;

And seen in me - While living and labouring among you;

Do - Take them for the rule of your faith and practice.

And the God of peace - He who is the author of peace, the lover of peace, and the maintainer of peace; he who has made peace between heaven and earth, by the mission and sacrifice of his Son, shall be ever with you while you believe and act as here recommended.

But I rejoiced in the Lord - Every good comes from God, either immediately from his providence or from his grace; therefore the apostle thanks God for the kindness of the Philippians towards him; for it was God that gave them the power, and directed their hearts to use it.

Hath flourished again - They had helped him before, Phi 2:25; they had ceased for a time, and now they began again. This is evidently designed by the apostle, as the word ανεθαλετε implies, which is a metaphor taken from the reviviscence of flowers in spring which seemed dead in winter. For the time in which they were apparently remiss he makes a delicate apology: Ye were careful, but ye lacked opportunity; or rather ηκαιρεισθε, ye had not ability, ye wanted the means; as the word sometimes implies.

Not that I speak in respect of want - I am quite unconcerned in this respect; leaving the whole of my support, while bound for the testimony of Jesus, to the providence of God.

For I have learned - I am so satisfied with the wise providence and goodness of God, that I know whatever he determines is the best; and therefore I am perfectly contented that he should govern the world in that way which seems best to his godly wisdom. How true is the proverb, A contented mind is a continual feast! What do we get by murmuring and complaining?

I know - how to be abased - I have passed through all these states; I know how to conduct myself in each, and how to extract good from all. And he had passed through these things, especially the hardships, so that he had learned the lesson perfectly, as the word μεμυημαι implies; he was thoroughly instructed; fully initiated into all the mysteries of poverty and want, and of the supporting hand of God in the whole. See here the state to which God permitted his chief apostle to be reduced! And see how powerfully the grace of Christ supported him under the whole! How few of those who are called Christian ministers or Christian men have learned this important lesson! When want or affliction comes, their complaints are loud and frequent; and they are soon at the end of their patience.

I can do all things - It was not a habit which he had acquired by frequent exercise, it was a disposition which he had by grace; and he was enabled to do all by the power of an indwelling Christ. Through Him who strengtheneth me is the reading of some of the best MSS., versions, and fathers; the word Χριστῳ, Christ, being omitted.

Ye have well done - Though I have learned all these important lessons, and am never miserable in want, yet ye have done well in sending me relief in the time of affliction.

In the beginning of the Gospel - When, having preached to you, I went forth into Macedonia, I received help from none of the Churches which I had founded, but from you alone. I received nothing from any others, and nothing was offered me.

For even in Thessalonica - While labouring to plant the Church there, he was supported partly by working with his hands, 1Thes 2:9; 2Thes 3:7-9; and partly by the contributions sent him from Philippi. Even the Thessalonians had contributed little to his maintenance: this is not spoken to their credit.

Not because I desire a gift - I do not speak thus to incite you to send me a farther gift; I speak this on the general subject, because I wish you to bear such fruit as shall abound to your account in the day of the Lord.

I have all - Ye have now sent me so much by Epaphroditus, that I abound in all the necessaries of life.

Having received - the things - Probably a supply of clothes and such like necessaries, as well as of money.

An odor of a sweet smell - Alluding to the sacrifices offered up under the law. With what ye have done to me, his servant, God is well pleased. See Eph 5:2, and the note there.

My God shall supply all your need - As you have given to me in my distress, God will never suffer you to want without raising up help to you, as he raised you up for help to me.

According to his riches - His fullness is infinite; and through Christ, whose followers we are, he will dispense every requisite blessing of providence, grace, and glory, to you.

Now unto God and our Father - God is our Father in Christ Jesus; and such pity as a father hath for his children, such has the Lord for them that fear him; as a father is concerned for the support and life of his children, so is God concerned for you. A father may be poor, and unable to help his most beloved children; God, your Father, is infinite in his riches of his grace and glory, and out of his abundance we have all received, and grace for grace. Therefore, to God our Father, be glory for ever and ever!

Salute every saint - Remember to present my affectionate wishes to every Christian at Philippi.

The brethren which are with me - Those who were fellow laborers with him, generally supposed to be Aristarchus, Mark, Justus, Epaphras, Luke, and Demas. See the end of the epistles to the Colossians, (Col 4:17 (note) and to Philemon (Plm 1:25 (note)).

All the saints - All the Christians now at Rome.

They that are of Caesar's household - Nero was at this time emperor of Rome: a more worthless, cruel, and diabolic wretch never disgraced the name or form of man; yet in his family there were Christians: but whether this relates to the members of the imperial family, or to guards, or courtiers, or to servants, we cannot tell. If even some of his slaves were converted to Christianity, it would he sufficiently marvellous. Converts to Christianity in this family there certainly were; and this shows how powerfully the Divine word had been preached and spread. That the Empress Poppaea may have been favourably inclined to Christianity is possible; for Josephus relates of her, Antiq., lib. xx. cap. 7: Θεοσεβης γαρ ην· She was a worshipper of the true God; it is not likely, therefore, that she threw any hinderances in the way of her servants who might wish to embrace the Christian faith. St. Jerome, in Philemon, states that St. Paul had converted many in Caesar's family; A Caesare missus in carcerem, notior familiae ejus factus, persecutoris Christi domum fecit ecclesiam. "Being by the emperor cast into prison, he became the more known to his family, and he turned the house of Christ's persecutor into a church." Some imagine that Seneca, the preceptor of Nero and the poet Lucan, were converted by St. Paul; and there are still extant, and in a MS. now before me, letters which profess to have passed between Paul and Seneca; but they are worthy of neither. They have been printed in some editions of Seneca's works. See the remarks below.

The grace of our Lord - The usual apostolical benediction, which has often occurred, and been more than once explained. See on Rom 1:7 (note), and Gal 6:18 (note). The word ἡμων, our, is omitted by many MSS. and several versions, which simply read, The grace of the Lord Jesus Christ.

Be with you all - Instead of παντων, all, Πνευματος, Spirit, is the reading of ADEFG, several others, with the Coptic, Sahidic, Ethiopic, Armenian, Vulgate, and Itala; besides several of the Fathers.

There are various subscriptions to this epistle in the different MSS. and versions. In the common Greek text it stands thus: It was written to the Philippians from Rome by Epaphroditus. The Epistle to the Philippians was written from Rome, and sent by Epaphroditus. - Syriac. To the Philippians. - Aethiopic. The end of the Epistle; it was written at Rome, and sent by Epaphroditus. - Arabic. To the Philippians by Timothy and Epaphroditus. - Coptic.

1. The MSS. generally agree with the versions, and all unite in stating that this epistle was written and sent from Rome, so that the common subscription may well stand. Yet there have been some strong objections made against this, as far as the place is concerned. Some foreign critics have maintained, that were it to be granted that the apostle was now a prisoner for the testimony of Christ, yet it does not follow that he was a prisoner at Rome, for he himself tells us, 2Cor 11:23, that he was in prisons more abundant; and, consequently, he might be in prison somewhere else: but they have gone farther, and denied that this epistle was written while Paul was a prisoner; affirming that he had been already liberated, and that of this there are several evidences in the epistle itself. J. Christopher Wolf, in his Curae, has considered all these objections in detail, and appears to have answered them in a very satisfactory manner. That St. Paul was now in prison, these words seem clearly to prove, Phi 1:16 : - The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds. This strongly argues that he was then suffering imprisonment, and that certain persons of perverse minds preached the Gospel in such a way as was calculated to make his bonds still more grievous. And, as he sends the salutations of saints which were of Caesar's household, it seems most evident that he was then at Rome; as, had he been a prisoner in any of the provinces, it is not likely that he would send to Philippi the greetings of those who lived at Rome.

2. The cause of this imprisonment has been variously understood. Theodorus Metochita says it was in consequence of his having converted Nero's baker, and one of his concubines; at which the emperor, being enraged, ordered him to be cast into prison: but the authority on which this rests is scarcely sufficient to render it credible.

3. Paul is generally allowed to have been twice imprisoned at Rome: this was, without doubt, the first time of his being there in bonds, as there is every appearance that he was delivered after this; but his second imprisonment issued in his martyrdom. Every apostle of God is immortal till his work is done. Paul became a martyr when God saw that there was no farther need either for his preaching or his writing; he had kept and defended the faith, and had finished his course; God took him then from the evil to come; and crowned him with the glory which his Redeemer had provided for him, in reference to which he lived, and after which he had continually aspired.

4. Reader, be thankful to God, who, in pity to thy weakness, has called thee to believe and enjoy, and not to suffer for his sake. It is not for us to covet seasons of martyrdom; we find it difficult to be faithful even in ordinary trials: yet, as offenses may come, and times of sore trial and proof may occur, we should be prepared for them; and we should know that nothing less than Christ in us, the hope of glory, will enable us to stand in the cloudy and dark day. Let us, therefore, put on the whole armor of God; and, fighting under the Captain of our salvation, expect the speedy destruction of every inward foe; and triumph in the assurance that death, the last enemy, will, in his destructions, shortly be brought to a perpetual end. Hallelujah! The Lord God Omnipotent reigneth. Amen and Amen!

Finished correction for the press, Dec. 16th, 1831. - A. C.

So stand - As ye have done hitherto.

I beseech - He repeats this twice, as if speaking to each face to face, and that with the utmost tenderness.

And I entreat thee also, true yokefellow - St. Paul had many fellowlabourers, but not many yokefellows. In this number was Barnabas first, and then Silas, whom he probably addresses here; for Silas had been his yokefellow at the very place, Acts 16:19. Help those women who laboured together with me - Literally, who wrestled. The Greek word doth not imply preaching, or anything of that kind; but danger and toil endured for the sake of the gospel, which was also endured at the same time, probably at Philippi, by Clement and my other fellowlabourers - This is a different word from the former, and does properly imply fellowpreachers. Whose names, although not set down here, are in the book of life - As are those of all believers. An allusion to the wrestlers in the Olympic games, whose names were all enrolled in a book. Reader, is thy name there? Then walk circumspectly, lest the Lord blot thee out of his book!

Let your gentleness - Yieldingness, sweetness of temper, the result of joy in the Lord. Be known - By your whole behaviour. To all men - Good and bad, gentle and froward. Those of the roughest tempers are good natured to some, from natural sympathy and various motives; a Christian, to all. The Lord - The judge, the rewarder, the avenger. Is at hand - Standeth at the door.

Be anxiously careful for nothing - If men are not gentle towards you, yet neither on this, nor any other account, be careful, but pray. Carefulness and prayer cannot stand together. In every thing - Great and small. Let your requests be made known - They who by a preposterous shame or distrustful modesty, cover, stifle, or keep in their desires, as if they were either too small or too great, must be racked with care; from which they are entirely delivered, who pour them out with a free and filial confidence. To God - It is not always proper to disclose them to men. By supplication - Which is the enlarging upon and pressing our petition. With thanksgiving - The surest mark of a soul free from care, and of prayer joined with true resignation. This is always followed by peace. Peace and thanksgiving are both coupled together, Col 3:15.

And the peace of God - That calm, heavenly repose, that tranquility of spirit, which God only can give. Which surpasseth all understanding - Which none can comprehend, save he that receiveth it. Shall keep - Shall guard, as a garrison does a city. Your hearts - Your affections. Your minds - Your understandings, and all the various workings of them; through the Spirit and power of Christ Jesus, in the knowledge and love of God. Without a guard set on these likewise, the purity and vigour of our affections cannot long be preserved.

Finally - To sum up all. Whatsoever things are true - Here are eight particulars placed in two fourfold rows; the former containing their duty; the latter, the commendation of it. The first word in the former row answers the first in the latter; the second word, the second and so on. True - In speech. Honest - In action. Just - With regard to others. Pure - With regard to yourselves. Lovely - And what more lovely than truth? Of good report - As is honesty, even where it is not practised. If there be any virtue - And all virtues are contained in justice. If there be any praise - In those things which relate rather to ourselves than to our neighbour. Think on these things - That ye may both practise them yourselves, and recommend them to others.

The things which ye have learned - As catechumens. And received - By continual instructions. And heard and seen - In my life and conversation. These do, and the God of peace shall be with you - Not only the peace of God, but God himself, the fountain of peace.

I rejoiced greatly - St. Paul was no Stoic: he had strong passions, but all devoted to God. That your care of me hath flourished again - As a tree blossoms after the winter. Ye wanted opportunity - Either ye had not plenty yourselves, or you wanted a proper messenger.

I have learned - From God. He only can teach this. In everything, therewith to be content - Joyfully and thankfully patient. Nothing less is Christian content. We may observe a beautiful gradation in the expressions, I have learned; I know; I am instructed; I can.

I know how to be abased - Having scarce what is needful for my body. And to abound - Having wherewith to relieve others also. Presently after, the order of the words is inverted, to intimate his frequent transition from scarcity to plenty, and from plenty to scarcity. I am instructed - Literally, I am initiated in that mystery, unknown to all but Christians. Both to be full and to be hungry - For one day. Both to abound and to want - For a longer season.

I can do all things - Even fulfil all the will of God.

In the beginning of the gospel - When it was first preached at Philippi. In respect of giving - On your part. And receiving - On mine.

Not that I desire - For my own sake, the very gift which I receive of you.

An odour of a sweet smell - More pleasing to God than the sweetest perfumes to men.

All your need - As ye have mine. According to his riches in glory - In his abundant, eternal glory.

1 THerefore, my brethren dearly beloved and longed for , my joy , and crown , so stand fast in the Lord , my dearly beloved .

This particle connotes that which follows to be infer'd by way of conclusion from what he had premis'd in the close of the former Chapter, in opposition to the shame of the earthly minded, concerning the glory of the heavenly minded.

Whom he affectionately owns to be his Brethren in the common faith, Tit. 1.4.

Those who not being enticed by the insinuations of seducers did adhere to him, had his sincere affections, c. 2.12.

Whose safety and felicity every way he most heartily desired, c. 1.8. & 2.26. with Rom. 1.11. 1 Thess. 3.6.

Intimating how their faith and holiness did at present afford matter of rejoicing to him, c. 1.4, 7, 8. with 1 Thess. 2.19, 20.

Who was not ambitious of man's applause, but accounted them his honour and glory, the great ornament of his ministry, whereby they were converted to Christ (as elsewhere in scripture a crown is taken figuratively, Prov. 12.4. & 14.24. & 16.31. & 17.6.) 1 Thess. 2.19. The reward which had some similitude, with the honour they had who were victorious in a race, c. 2.16, 17. as Iam. 1.12. 1 Pet. 5.4. Rev. 2.10. & 3.11.

He exhorteth them not barely to stand, but so to stand that they did not fall, 1 Cor. 10.12.

Hereupon he adds in the Lord, i. e. Considering their relation unto Christ, they would derive power and virtue from him, into whom they were implanted, to persevere conformable to his will, in Christian concord, till they were made like to him, c. 3.21. with c. 1.27. Ioh. 15.4, 7. 1 Cor. 15.58. & 16.13. Gal. 5.7. Eph. 6.11, 14.

In whom looking upon them (the more to fix them) he pathetically and rhetorically repeats his endearing compellation Beloved.

Marginal references: 2 Cor. 1.14.

2 I beseech Euodias, and I b seech Syntyche , that they be of the same mind in the Lord .

After his general perswasive to perseverance he doth here particularly by name with great affectionateness importune two women, who had been very usefull in that Church for the furtherance of the Gospel that they would come to a better understanding of each other, and the interest of Religion amongst them who received the Gospel upon Paul's preaching, Act. 16.13.

As he had moved all to love, unity, and amity, (as it became disciples of Christ) c. 2.2. So he doth here especially move them unto unanimity according to the mind of the Lord, and his way, for the sake of him whose honour is to be prefer'd to all private concerns, Rom. 15.5.

3 And I intreat thee also, true yoke-fellow , help those women which labored with me in the gospel , with Clement also , and with other my fellow-labourers , whose names are in the book of life .

He subjoins his most importunate request to some eminent person who did faithfully and sincerely draw in the same yoke of Christ with him, even such another in that Church at Philippi (whom they well knew from the freedom [illegible: 1 letter]e used when he planted the Gospel amongst them, or might more distinctly know from Epaphroditus) as he had represented Timothy to be, c. 2.20. Some both ancient and modern would have this to be Paul's own wife, whom he left behind, but seeing it doth not appear that when he wrote this Epistle he had ever staid above two months at Philippi, he elsewhere reckons himself amongst the unmarried, 1 Cor. 7.8. and wish'd those who had the gift of continency to continue so, under the sharp persecution of the Church, for which he was frequent in journeying, labours and Prisons, 2 Cor. 11.23. there is no cogent argument to evince that he was then married; however he had liberty to have had a Wife, as well as Peter and others, Mat. 19.29. & 22.28. with 1 Cor. 9.5. Some conceive by yoke-fellow here is meant the lawfull husband of one of the forenamed honourable matrons: others, one called by that proper name in Greek but the Epithet annex'd doth not so well suit. It may suffice to say it was an intimate collegue and sincere companion of Paul's who was a like affected with him drawing in the same yoke, for the furtherance of the Gospel, his genuine helper.

Whose special aid, by advice, prayer and otherwise he solicited on the behalf of those pious women, who aforetime (though not by publick preaching in the Church which he elsewhe re dissallow'd, 1 Cor. 14.34, 35. 1 Tim. 2.12. but privately) had not onely wrought, but earnestly striven together with him, by teaching youth, and other women, good things, Tit. 2, 3. putting themselves in hazard with him, in that difficult work he had amongst them, and enduring troubles with him for the propagation of the Gospel, c. 1.27. Act. 16.13. as P[illegible: 1 letter]o[illegible: 1 letter]be and Priscilla, and Mary elsewhere, Act. 18.2, 3, 26. Rom. 16.2, 3. 1 Tim. 5.10. 2 Tim. 4.19. in offices proper to their sex.

Clement probably was some Church Officer of Roman extract in that Colony at Philippi, (whether he, about whose order in the Catalogue of Roman Bishops, Historians dispute, there is no certainty.)

The rest whom he doth not name, onely describe by the assistance they gave him in the holy work of the Gospel, probably were other Church-officers.

Whose names he did in charity, apprehend to be enroll'd in Heaven, (as our Savi our speaks to the rejoycing of his 70 Disciples) Luk. 10.20. We are not to think there is any material book wherein their names were written, but that he useth it as a borrow'd speech intimating his perswasion of them (as of the election of others, 1 Thess. 1.4. with 1 Pet. 1.2.) that their life was as certainly sealed up with God, as if their names had been written in a book for that purpose, looking upon them by their fruit as truly gracious persons, whom God had effectually called according to his purpose, Rom. 8.28, 29, 33. which is a Book written, Exod. 32.32. Isa. 4.3. Ezek. 13.9. Dan. 12.1. Rev. 3.5. & 13.8. & 20.12. & 21.27. wherein the Lord knows who are his, 2 Tim. 2.19.

Marginal references: Luk. 10.20.

4 Rejoyce in the Lord alway , and again I say Rejoyce .

He doth here, considering the importance of Christian cheerfulness, which he had twice before put them upon, c. 2.18. & 3.1. stir them up to true rejoycing, not onely by repetition of the injunction but by extending the duty.

To all times, and.

Under all conditions. For though there be woe to the enemies of Christ's cross, who laugh at his followers, Luk. 6.25. yet they who are really found in him, have evermore ground of rejoycing, for all the benefits of God they have through him, and the far more excellent, they do expect to receive upon his account, Ioh. 16.33. 1 Cor. 1.31. 1 Thess. 5.16. 1 Pet. 1.8.

5 Let your moderation be known unto all men . The Lord is at hand .

Exercising an even temper of mind, in governing the sensual appetite, with modesty, patience, and gentleness, in opposition to all impetuousness, and inordinacy of affections, yea to all excess and exorbitances in words and actions.

Both in the Eye of the Church, and those without, according to our Saviour's Sermon and example, Mat. 5.16, 39, 40, 41. & 17.27. not rigorously insisting upon our own rights, but with due self denial putting the best construction upon the words and deeds of others, not troubling our hearts, Ioh. 14.1. banishing that solicitude about the good things of this life, which he doth in the next verse caution against so, 1 Cor. 7.29, 30, 31.

Considering the cogent motive of the Lord's approach, as Heb. 10.25. Iam. 5.8. not onely in regard of his Deity, whereby he reigns amongst his enemies, Act. 17.27. Ier. 23.29 nor in regard of his special aids to his servants, Psal. 14.5, but in regard of his coming to judgment, and setting all things right in a just distribution of rewards and punishments to comfort his Children, and confound those that disobey him, Mat. 18.34, 35. Mark 10.29, 30. Col. 3.24. & 4.1. Heb. 10.37. 1 Pet. 3.8, 9. Rev. 22.20. But still we must remember, when we conceive of the Lord's being at hand in regard of death and judgment, we must not take our own but God's measures, in waiting our appointed time during his pleasure, Mat. 24.36 Act. 1.7.

Marginal references: Jam. 5.9. 2 Pet. 3.8, 9.

6 Be carefull for nothing : but in every thing by prayer and supplication with thanksgiving , let your requests be made known unto God .

He disswades not from a spiritual care arising from a good principle, according to a right rule, for a good end, this care of diligence in a due manner within our own sphere is incumbent on us both for spirituals and temporals, as, c. 2.20. with Rom. 12.11. 2 Cor. 11.28. & 12.14. 2 Thess. 3.10. 1 Tim. 5.8. 2 Tim. 3.15. yet he earnestly disswades from and prohibits all carnal solicitude, or carking distrustfull worldly care, which doth divide and as it were split the heart in pieces, that anxious solicitude which doth torture the mind, with such thoughts as our blessed Lord will not allow so much as one of them to be predominant in his real disciples, Mat. 6.25. because such immoderate distracting care, is on our part a disparagement to our heavenly Father's good providence, v. 32. with Psal. 55.22. & 127.1, 2. Mat. 4.18, 19. 1 Pet. 5.7.

The remedy against which he doth here subjoin. But in all things, or in every occurring necessity, whether prosperous or adverse; sacred or civil; publick or private; some render it every time, in every condition, on every occasion.

By petition or apprecation of good to our selves, or others; mercies or blessings temporal spiritual and eternal.

And by a deprecation of evils felt or feared, wrath and judgments deserved.

With a gratefull acknowledgment of mercies received, benefits conferred, and deliverances vouchsafed (implying that no prayer is acceptable to God, without this ingredient of thankfull resentment of his favours.)

Our affectionate desires should be opened to God, and powered forth before him, not that he is ignorant of us, or our wants in any circumstances, but that he accounts himself glorified by our addresses to him, in seeking to be approv'd and assisted of him in every condition.

7 The pe[illegible: 1 letter]ce of God which passeth all understanding shall keep g your hearts and minds through Christ Jesus.

He adds as an encouragement to prayer the peace of God, who was in Christ reconciling the world unto himself, to that upon believing and obeying the Gospel, they who really do so are reconciled to him, 2 Cor. 3.19, 20. and at peace with him, Rom. 5.1. through Christ who leaves and gives peace to his, Ioh. 14.27. It is then the peace of God, in that he is the object, the donour, the Authour of it by his spirit to those who persevere in the Communion of Christ as in v. 9. have the God of peace with them, and a sense thereof in their own spirits.

And how it transcends a finite understanding? may be answered 1. In that he who hath perceived it, before he had done so, could not sufficiently conceive in his own mind what at length it might be, 1 Cor. 2.9. hence 2. After it is perceiv'd it cannot be that any one should esteem and express the power and virtue of it, according to the worth and excellency of the matter. Not that the peace should affect the heart, the will without the intervention of the understanding; sith [illegible: 1 letter]is said to keep the heart and mind, & Rev. 2.17. The white stone given to believers (whereby this peace signified) is of that kind which no man knoweth, save he that receiveth it: and it is no new thing in scripture to say that doth exceed all understanding, which humane understanding doth not so distinctly conceive as to be able to express it, as, Eph. 3.19. So mans mind doth receive that which is taken into admiration, that it perceives something always to remain, which it hath notice of, yet cannot so perceive as to express the whole of it.

Wherefore they who are really interressed in this peace shall be kept as in a Garrison, 1. Pet. 1.5. So their whole Souls shall be in safety, against the assaults of Satan, their affections and reasoning shall be so kept in order, that through Christ they shall not finally fall.

8 Finally brethren , whatsoever things are true , whatsoever things are honest; whatsoever things are just , whatsoever things are pure , whatsoever things are lovely , whatsoever things are of good report : if there be any vertue p, if there be any praise ; think on these things .

As to what remains, he doth with the fair compellation of Brethren furthermore propose to their serious consideration living in the neighbourhood of the Gentiles what he doth here hastening to a conclusion heap up and fold together especially whatever,

Agrees with truth in doctrine, in word; and conversation which shew candour and sincerity of conscience, both with reference to believers and to infidels, Psal. 15.4. Eph. 4.14, 15, 25.

Venerable and grave as becometh the Gospel, c. 1.27. to adorn the Gospel of God our Saviour, Rom. 12.17. & 13.12. Tit. 2.10. avoiding what may argue levity or dishonesty in gesture, apparrel, words and deeds, 2 Cor. 8.2.

Giving what is due to every one by the law of nature, or nations, or the Countrey, without guile and not injuring any one, Ruth 3.13. Neh. 6.11. Mat. 22.21. Rom. 13.7, 8. Col. 4.1. 1 Tim. 5.8. Tit. 1.8. & 2.12.

Keeping themselves undefiled in the way Psal. 119.1. from the pollution of Sin, 1 Ioh. 3.3. and the blemishes of filthy words and deeds, Eph. 4.29. & 5.3, 4, 5.

Whatsoever may gain the real respect of, and be greatfull to good men in an affable deportment acceptable to God, Tit. 3.2.

Whatsoever is in a tendency to mentain a good name; not to court vain glory or popular applause, Gal. 1.10. but that which may be for the honour of Christ, and the reputation of the Gospel among the Gentiles, Rom. 15.3. 1 Pet. 2.12. in agreement with the word of God, otherwise we must pass through evil as well as good report, Luk. 16.15. 2 Cor. 6.8.

And upon supposition there be really any other commendable practice amongst any; any praise-worthy deportment,

Diligently consider and prosecute these things.

Marginal references: Or, vener [illegible: 4 letters].

9 Those things which ye have both learned , and received, and heard , and seen in me , do : and the God of peace shall be with you .

He recommends to their serious practice not new things, but those weighty matters which they had before learned of him, when preaching amongst them.

Yea and approv'd as worthy to be kept.

And that all things might be more lively and affecting with an increase of words, he moves with this that his doctrine was exemplified by his own practice when amongst them as he had hinted before, c. 3.17.) expressing the same thing by his life, which he did by his word, 1 Tim. 4.12. 1 Pet. 5.3.

Whereupon he would have them to be doers also of the same things, 1 Thess. 1.6. & 2.13. Heb. 13.8. Iam. 1.22.

And in this practice you have comfort from the presence of the God of peace (as above, v. 7.) who will embrace and prosper you; being reconciled to you in Christ, and at peace with you, so Rom. 15.5, 33. & 16.20. 2 Cor. 13.11. 1 Thess. 5.23.

10 But I rejoyced in the Lord greatly , that now at the last your care of me hath flourished again, wherein ye were also carefull, but ye lacked opportunity .

He signifies that he had been much raised in true spiritual (not carnal) joy, that the Lord had by his spirit wrought in them such enlargedness of heart, as did shew it self in their care of him for the sake of Christ.

What follows, a learned Man writes, may be rendred, that now at last, ye could bring to maturity the care of me; for whom indeed ye▪ had been carefull, but had not the ability. The Apostles phrase is borrowed from trees, which in the Winter season keep their sap within the bark, in the spring and Summer grow green, and yield their fruit; so was the Philippians care of Paul suffering in Christ's cause, for the Greek word we translate flourished again, or revived is sometime used actively, and transitively. So in the 70, Ezek. 17.24. (with the Apocryphal writer, Ecles. 1.18. & 11.23. &. 50.11.) and so it may be expounded here, not onely of reviving, growing green, and budding again (which is less than the thing is) but of bringing forth fruit. For their care of Paul was in their heart, but by reason of troubles it could not exert it self, or yield fruit, but onely in the season, (as Mat. 21.34.) which the Apostle softening his speech, alledgeth as an Apology for them: he doth not say there was not any opportunity in respect of himself, but a seasonableness in respect of them. They being destitute of a faculty of bringing forth fruit, v. 17. (which yet they always nourish'd in their most intimate affections towards him) till the present, when at length they had a seasonableness and an ability given them of God, to the perfecting of that fruit for the Apostle. For what we translate wherein, may as, c. 3.12. be translated for where (compare the use of the particle and article, Mat. 18.4. with 26.50. Rom. 5.12.)

Marginal references: 2 Cor. 11.9.; Or, is revived.

11 Not that I speak in respect of want : for I have learned in whatsoever state I am ▪ therewith to be content .

He doth anticipate any conceit they might have, as if he had a mean soul, and his joy were solely for the fruit of their care, he had received in the supply of his want as the same word is elsewhere used, Mat. 12.44.

Because he knew better things, being instructed at an higher rate, he had practically learned to rest satisfied with his own lot, 2 Cor. 11.27.

Accounting God's allowance a sufficiency to him in any condition, 1 Tim. 6.6, 8.

How adverse soever his state was he had attained to such equanimity that he could be content with such things as he had, Heb. 13.5. and chearfully and patiently submit to God's most wise disposal of him, knowing his most righteous and tender hearted father, would never leave nor forsake him, having already given him greater things than any of these sublunary ones he could stand in need of, Rom. 8.32.

Marginal references: 1 Tim. 6.8, 9.

12 I know both how to be abased , and I know how to abound : every where and in all things I am instructed , both to be full, and to be hungry, both to abound , and to suffer need .

He explains the equality of his mind he had through grace attain'd to, in a free submission to God, either in the absence, or affluence of external good things.

In a mean and ignominious state, he had spiritual skill to exercise suitable graces without murmuring, or repining when trampled on, 1 Cor. 4.11. 2 Cor. 11.27. having entirely resigned his will to the will of God.

In an higher state had in much esteem and well accommodated.

Yea in all circumstances religiously imitated, and taught, fortified against Temptations on all hands.

When faring well, and having a large revenue to be temperate, 1 Cor. 9.23. humble and communicative, 1 Tim. 6.18.

When hungry and poor not to be distressed, but confident our heavenly Father will provide enough in his season, Mat. 6.32. & 7.11. 2 Cor. 4.8. [illegible: 1 letter]iving an Elixi[illegible: 1 letter] at present that will turn all into Gold.

13 I [illegible: 1 letter]an do all things through Christ which strengtheneth me m.

Having written of the great things he had learned, that it might not be attributed to his proud conceit, or give occasion to any others vanity to boast (as he had recourse before to the divine efficiency to will▪ and do, c. 2.13.) he rests solely for power upon Christ, being found in whom, when he saith he can do all things, we are not to understand it absolutely, but restrictively to the subject matter, he had before mentioned in the precedent verses, intimating he could by the Lord's help use well both prosperity and adversity: or all those things the Lord called him to and put him upon. Not as the Papists urge that any meer man since the fall is able in this life, perfectly to keep the commandments of God: but that he by faith being united to Christ, by the power of his spirit dwelling in him, hath in the Lord righteousness and strength, Isa. 45.24. and thereupon hath a sincere respect to all God's commands, as David had, Psal. 119.6. So also had Zachariah, and Elizabeth, Luk. 1.6. in opposition to pharesaical obedience: not by any power he had of himself but through Christ strengthening of him, so that God would accept of his sincere performance (though not every way perfect) of what was incumbent on him.

14 Notwithstanding , ye have well done that ye did communicate with mine affliction .

Lest any should suspect from what he had suggested of his contentment, that he was not much affected with their liberality, but might have done as well without, as with it, and they might have spared their bounty and labour.

He doth prudently commend their Christian commiseration, (as the phrase is, Act. 10.33.) and give them to understand how acceptable, their seasonable supply was to him.

Who did so joyfully resent their kindness to him, in that it was well-pleasing to God, Rom. 12.15. they did so effectually Sympathize, and take a share to the oppression he sustain'd for the cause of Christ, 2 Cor. 1.7. and remember him in his bonds as if it were their own case, Heb. 13.1. Rev. 1.9.

Marginal references: Chap. 1.7.

15 Now ye Philippians know also , that in the beginning of the gospel , when I departed from Macedonia , no church communicated with me, as concerning giving and receiving but ye onely .

He amplifies the present favour the Christians at Philippi had vouchsafed to him, by a thankfull recollection of their former liberality.

Soon after he had preached and planted the good things of Salvation amongst them, c. 2.22. Act. 16.12, 13, 40.

So that comparing their first benevolence with other Churches, when leaving of Macedonia, Act. 18.5. 2 Cor. 11.9.

In that none of the rest of the Churches had for the spiritual things received of him in his ministration, distributed of their carnal or temporal (though that was their duty beyond dispute, 1 Cor. 9.7, 11, 13, 14. Gal▪ 6.6. 1 Tim. 5.17, 18.) but they alone: which might at once commend their Christian liberality, and evince that he in preaching of the Gospel was not mercenary, not having exacted a reward from others, but preached the Gospel freely, 2 Cor. 11.7.

Marginal references: 2 Cor. 11.8, 9.

16 For even in Thessalonica ye sent once and again unto my necessity .

They for their parts were most commendable in this matter that when he was in Thessalonica the Mother City (not above twenty five Miles distant) their care for his comfortable livelihood was more than once manifested, he passing again and again through Macedonia, 1 Cor. 16.5. 2 Cor. 1.16. which argues his thankfull resentment of the constant purpose of their mind to succour him upon all occasions.

17 Not because I desire a gift , but I desire fruit that may abound to your account .

Neither would he have any of them to think, as if his commendation of them were any oblique insinuations, with design to draw something more from them; he would have them to understand he did not seek himself, or theirs for his use (as elsewhere, 1 Cor. 10.33. 2 Cor. 12.14.)

But his great intent was, that they themselves might of God's Grace have the fruit of their charity they had shewed to him, ch. 1.11. & 4.10.

Which in the balancing of the accounts (by accepting as it were of Christ's will, Prov. 19.17. Mat. 10.42. & 25.34, 35, 40. will turn to their best advantage.

Marginal references: Rom. 15.28. Tit. 3.14.

18 But I have all, and abound: I am full , having received of Epaphroditus the things which were sent from you , an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God .

He further testifies his Thankfulness from the effect their gratuity had upon him, by three words here which declare the same thing, viz. that he was abundantly sa[illegible: 2 letters]sfied; having all that he could wish, even enough and more, so that he did not expect any thing more,

Than what he had already received by their faithfull Messenger Epaphroditus.

Which he further commends from its great acceptableness to God in allusion to the sweet odours in the Sacrifices that God himself took pleasure in▪ Lev. 2.1, 2. & 3.16. Heb. 13.16. So that that present God himself would accept through Christ, as if it had been offered to himself, 1 Pet. 2.5. 'Tis true, the Socinians to lessen the meritoriousness of Christ's Sacrifice of himself, which the Apostle mentions, Eph. 5.2. with respect to, Gen. 8.21. would by this Text corrupt that: but the truth is, it hath nothing like with that, for the benevolence and gratuity of the Philippians is said by Paul to be an odour of a sweet smell, a sacrifice acceptable, &c. but it is not said, that the Philippians themselves did give themselves an odour of a sweet smell as it is said, Christ gave himself for us an offering and a sacrifice to God, for a sweet smelling savour; which being once offered for all, was sufficient to take away sin, Heb. 10.10, 12. And therefore their reasoning is fallacious from that parity they suggest. Tis true, Believers and their good works are as sweet odours, Rom. 12.1. acceptable but in Christ, 1 Pet. 2.5. because they please God onely for him, for his sake and merit. But Christ because he doth appease God himself, who smells a savour of rest in his Sacrifice, which all others under the Law did but shadow, receiving their efficacy from his: Christ did it by himself, Believers and their services are onely acceptable in him.

Marginal references: Or, I have received all.; 2 Cor. 9.12.

19 But my God c shall supply all your need , according to his riches in glory , by Christ Jesus .

Will in a grac[illegible: 1 letter]ous return to Paul's Prayer abundantly answer, (yea, above all he could ask or think) all their expectations, Psal. 41.1, 2, 3. with 2 Cor. 9.8, 10.

See v. 3. he saith my God, because he imputeth and owneth that to be done to himself which is done according to his mind unto any of his Embassadours, he having received the gift from their hand by Paul,

Agreeable to his own fullness and rich mercy, Psal. 24.1. 1 Cor. 10.26. Eph. 2.4. gloriously, or riches of his glory, Eph. 3.16. and goodness, Rom. 2.4. & 9.23. sustaining and defending them liberally and powerfully here, to his own glory, and taking them hereafter, into everlasting glory.

Through the Mediation, and by vertue of their Communion with Christ Jesus.

20 Now unto God and our Father be glory , for ever and ever . Amen .

From thanking of the Philippians, the holy Man passeth to a giving of thanks unto God the first cause, that they might not be elated.

He had My God, now Our Father, not onely adoring him as Maker of all, but as Father of all the faithfull aswell as of Paul, being born of him in Christ, Ioh. 1.12, 13. through whom he takes a Fatherly care of them. Matt. 6.32. Ioh. 20.17. Christ saith, My Father, as being his onely Son by eternal Generation; and he allows Believers to say Our Father, as being his Children by Adoption.

Unto whom they are obliged to ascribe praise, and always to give thanks in the name of our Lord Jesus Christ, Eph. 5.20. And this indeed hath been their practice which should be ours, Rom. 1.25. & 9.5. & 11.33, 36. & 16.25, 27. Eph. 3.21. 1 Tim. 1.17. 1 Pet. 4.11. & 5.11. 2 Pet. 3.18. Iude v. 25. Rev. 1.5. &c. It intimates their hearts being full with the glory of God, their pens and months were enlarg'd accordingly, exciting others to the like Doxologies.

To almost all which in the forecited places (as here) ever and ever is added connoting absolute eternity, and joining past, present, and future ages together.

This form of Amen affix'd in the close, doth signifie how his heart did give and rejoyced to give all blessedness to our Father in Christ, as rejoycing that he is so blessed a God.

21 Salute every saint in Christ Jesus : The Brethren which are with me greet you .

He doth friendly embrace, and wish happiness to all and every sanctified one who is a Member of Christ, hath entirely resigned up to him, and doth abide in him.

Then shews, that most probably his Collegues and Fellow Labourers in the Christian Church at Rome (calling such elsewhere Brethren, 1 Cor. 1.1. Col. 1.1. & 4.7. Philem. 1.7, 20.) ch. 1.14. & 2.25. 1 Cor. 16.20. doe so likewise.

22 All the saints salute you , chiefly they that are of Caesars houshold .

The rest of the Christians at Rome do the same.

More especially they of Nero the Emperours own Family and court, his Domesticks, ch. 1.13. It seems there were some there truly pious and Christian: but however some conceit, there is no real evidence, that Seneca was of that number. He being not a Courtier, but a Senatour, who left no real token (we know of) that he was a Christian.

23 The grace of our Lord Jesus Christ be with you all . Amen .

He concludes this (like his other Epistles) much as he began, see on c. 1.2.

Praying the same grace of the Lord might abide with them, which he had pray'd to them all, c. 1.1.

Not at all doubting, but with full confidence trusting all should be firm, as he had prayed.

Marginal references: Rom. 16.20▪

Various Exhortations. (a. d. 62.)

1 Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved. 2 I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord. 3 And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life. 4 Rejoice in the Lord alway: and again I say, Rejoice. 5 Let your moderation be known unto all men. The Lord is at hand. 6 Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. 7 And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus. 8 Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. 9 Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you.

The apostle begins the chapter with exhortations to divers Christian duties.

I. To stedfastness in our Christian profession, v. 1. It is inferred from the close of the foregoing chapter: Therefore stand fast, &c. Seeing our conversation is in heaven, and we look for the Saviour to come thence and fetch us thither, therefore let us stand fast. Note, The believing hope and prospect of eternal life should engage us to be steady, even, and constant, in our Christian course. Observe here,

1. The compellations are very endearing: My brethren, dearly beloved and longed for, my joy and crown; and again, My dearly beloved. Thus he expresses the pleasure he took in them, the kindness he had for them, to convey his exhortations to them with so much the greater advantage. He looked upon them as his brethren, though he was a great apostle. All we are brethren. There is difference of gifts, graces, and attainments, yet, being renewed by the same Spirit, after the same image, we are brethren; as the children of the same parents, though of different ages, statures, and complexions. Being brethren, (1.) He loved them, and loved them dearly: Dearly beloved; and again, My dearly beloved. Warm affections become ministers and Christians towards one another. Brotherly love must always go along with brotherly relation. (2.) He loved them and longed for them, longed to see them and hear from them, longed for their welfare and was earnestly desirous of it. I long after you all in the bowels of Jesus Christ, ch. i. 8. (3.) He loved them and rejoiced in them. They were his joy; he had no greater joy than to hear of their spiritual health and prosperity. I rejoiced greatly that I found of thy children walking in the truth, 2 John 4; 3 John 4. (4.) he loved them and gloried in them. They were his crown as well as his joy. Never was proud ambitious man more pleased with the ensigns of honour than Paul was with the evidences of the sincerity of their faith and obedience. All this is to prepare his way to greater regard.

2. The exhortation itself: So stand fast in the Lord. Being in Christ, they must stand fast in him, be even and steady in their walk with him, and close and constant unto the end. Or, To stand fast in the Lord is to stand fast in his strength and by his grace; not trusting in ourselves, and disclaiming any sufficiency of our own. We must be strong in the Lord, and in the power of his might, Eph. vi. 10. "So stand fast, so as you have done hitherto, stand fast unto the end, so as you are by beloved, and my joy and crown; so stand fast as those in whose welfare and perseverance I am so nearly interested and concerned."

II. He exhorts them to unanimity and mutual assistance (v. 2, 3): I beseech Euodias and Syntyche that they be of the same mind in the Lord. This is directed to some particular persons. Sometimes there is need of applying the general precepts of the gospel to particular persons and cases. Euodias and Syntyche, it seems, were at variance, either one with the other or with the church; either upon a civil account (it may be they were engaged in a law-suit) or upon a religious account—it may be they were of different opinions and sentiments. "Pray," says he, "desire them from me to be of the same mind in the Lord, to keep the peace and live in love, to be of the same mind one with another, not thwarting and contradicting, and to be of the same mind with the rest of the church, not acting in opposition to them." Then he exhorts to mutual assistance (v. 3), and this exhortation he directs to particular persons: I entreat thee also, true yoke-fellow. Who this person was whom he calls true yoke-fellow is uncertain. Some think Epaphroditus, who is supposed to have been one of the pastors of the church of the Philippians. Others think it was some eminently good woman, perhaps Paul's wife, because he exhorts his yoke-fellow to help the women who laboured with him. Whoever was the yoke-fellow with the apostle must be a yoke-fellow too with his friends. It seems, there were women who laboured with Paul in the gospel; not in the public ministry (for the apostle expressly forbids that, 1 Tim. ii. 12, I suffer not a woman to teach), but by entertaining the ministers, visiting the sick, instructing the ignorant, convincing the erroneous. Thus women may be helpful to ministers in the work of the gospel. Now, says the apostle, do thou help them. Those who help others should be helped themselves when there is occasion. "Help them, that is, join with them, strengthen their hands, encourage them in their difficulties."—With Clement also, and other my fellow-labourers. Paul had a kindness for all his fellow-labourers; and, as he had found the benefit of their assistance, he concluded how comfortable it would be to them to have the assistance of others. Of his fellow-labourers he says, Whose names are in the book of life; either they were chosen of God from all eternity, or registered and enrolled in the corporation and society to which the privilege of eternal life belongs, alluding to the custom among the Jews and Gentiles of registering the inhabitants or the freemen of the city. So we read of their names being written in heaven (Luke x. 20), not blotting his name out of the book of life (Rev. iii. 5), and of those who are written in the Lamb's book of life, Rev. xxi. 27. Observe, There is a book of life; there are names in that book and not characters and conditions only. We cannot search into that book, or know whose names are written there; but we may, in a judgment of charity, conclude that those who labour in the gospel, and are faithful to the interest of Christ and souls, have their names in the book of life.

III. He exhorts to holy joy and delight in God: Rejoice in the Lord always, and again I say, Rejoice, v. 4. All our joy must terminate in God; and our thoughts of God must be delightful thoughts. Delight thyself in the Lord (Ps. xxxvii. 4), in the multitude of our thoughts within us (grievous and afflicting thoughts) his comforts delight our souls (Ps. xciv. 19), and our meditation of him is sweet, Ps. civ. 34. Observe, It is our duty and privilege to rejoice in God, and to rejoice in him always; at all times, in all conditions; even when we suffer for him, or are afflicted by him. We must not think the worse of him or of his ways for the hardships we meet with in his service. There is enough in God to furnish us with matter of joy in the worst circumstance on earth. He had said it before (ch. iii. 1): Finally, my brethren, rejoice in the Lord. Here he says it again, Rejoice in the Lord always; and again I say Rejoice. Joy in God is a duty of great consequence in the Christian life; and Christians need to be again and again called to it. If good men have not a continual feast, it is their own fault.

IV. We are here exhorted to candour and gentleness, and good temper towards our brethren: "Let your moderation be known to all men, v. 5. In things indifferent do not run into extremes; avoid bigotry and animosity; judge charitably concerning one another." The word to epieikes signifies a good disposition towards other men; and this moderation is explained, Rom. xiv. Some understand it of the patient bearing of afflictions, or the sober enjoyment of worldly good; and so it well agrees with the following verse. The reason is, the Lord is at hand. The consideration of our Master's approach, and our final account, should keep us from smiting our fellow-servants, support us under present sufferings, and moderate our affections to outward good. "He will take vengeance on your enemies, and reward your patience."

V. Here is a caution against disquieting perplexing care (v. 6): Be careful for nothing—meden merimnate: the same expression with that Matt. vi. 25, Take no thought for your life; that is, avoid anxious care and distracting thought in the wants and difficulties of life. Observe, It is the duty and interest of Christians to live without care. There is a care of diligence which is our duty, and consists in a wise forecast and due concern; but there is a care of diffidence and distrust which is our sin and folly, and which only perplexes and distracts the mind. "Be careful for nothing, so as by your care to distrust God, and unfit yourselves for his service."

VI. As a sovereign antidote against perplexing care he recommends to us constant prayer: In every thing by prayer and supplication, with thanksgiving, let your requests be made known to God. Observe, 1. We must not only keep up stated times for prayer, but we must pray upon every particular emergency: In every thing by prayer. When any thing burdens our spirits, we must ease our minds by prayer; when our affairs are perplexed or distressed, we must seek direction and support. 2. We must join thanksgiving with our prayers and supplications. We must not only seek supplies of good, but own receipts of mercy. Grateful acknowledgments of what we have argue a right disposition of mind, and are prevailing motives for further blessings. 3. Prayer is the offering up of our desires to God, or making them known to him: Let your requests be made known to God. Not that God needs to be told either our wants or desires; for he knows them better than we can tell him: but he will know them from us, and have us show our regards and concern, express our value of the mercy and sense of our dependence on him. 4. The effect of this will be the peace of God keeping our hearts, v. 7. The peace of God, that is, the comfortable sense of our reconciliation to God and interest in his favour, and the hope of the heavenly blessedness, and enjoyment of God hereafter, which passeth all understanding, is a great good than can be sufficiently valued or duly expressed. It has not entered into the heart of ham, 1 Cor. ii. 9. This peace will keep our hearts and minds through Christ Jesus; it will keep us from sinning under our troubles, and from sinking under them; keep us calm and sedate, without discomposure of passion, and with inward satisfaction. Thou wilt keep him in perfect peace whose mind is stayed on thee, Isa. xxvi. 3.

VII. We are exhorted to get and keep a good name, a name for good things with God and good men: Whatsoever things are true and honest (v. 8), a regard to truth in our words and engagements, and to decency and becomingness in our behaviour, suitable to our circumstances and condition of life. Whatsoever things are just and pure,—agreeable to the rules of justice and righteousness in all our dealings with men, and without the impurity or mixture of sin. Whatsoever things are lovely and of good report, that is, amiable; that will render us beloved, and make us well spoken of, as well as well thought of, by others. If there is any virtue, if there is any praise—any thing really virtuous of any kind and worthy of commendation. Observe, 1. The apostle would have the Christians learn any thing which was good of their heathen neighbours: "If there be any virtue, think of these things—imitate them in what is truly excellent among them, and let not them outdo you in any instance of goodness." We should not be ashamed to learn any good thing of bad men, or those who have not our advantages. 2. Virtue has its praise, and will have. We should walk in all the ways of virtue, and abide therein; and then, whether our praise be of men or no, it will be of God, Rom. ii. 29.

In these things he proposes himself to them for an example (v. 9): Those things which you have learned, and received, and heard and seen in me, do. Observe, Paul's doctrine and life were of a piece. What they saw in him was the same thing with what they heard from him. He could propose himself as well as his doctrine to their imitation. It gives a great force to what we say to others when we can appeal to what they have seen in us. And this is the way to have the God of peace with us—to keep close to our duty to him. The Lord is with us while we are with him.

Kindness Acknowledged; Christian Contentment. (a. d. 62.)

10 But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity. 11 Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content. 12 I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. 13 I can do all things through Christ which strengtheneth me. 14 Notwithstanding ye have well done, that ye did communicate with my affliction. 15 Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only. 16 For even in Thessalonica ye sent once and again unto my necessity. 17 Not because I desire a gift: but I desire fruit that may abound to your account. 18 But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God. 19 But my God shall supply all your need according to his riches in glory by Christ Jesus.

In these verses we have the thankful grateful acknowledgment which the apostle makes of the kindness of the Philippians in sending him a present for his support, now that he was a prisoner at Rome. And here,

I. He takes occasion to acknowledge their former kindnesses to him, and to make mention of them, v. 15, 16. Paul had a grateful spirit; for, though what his friends did for him was nothing in comparison of what he deserved from them and the obligations he had laid upon them, yet he speaks of their kindness as if it had been a piece of generous charity, when it was really far short of a just debt. If they had each of them contributed half their estates to him, they had not given him too much, since they owed to him even their own souls; and yet, when they send a small present to him, how kindly does he take it, how thankfully does he mention it, even in this epistle which was to be left upon record, and read in the churches, through all ages; so that wherever this epistle shall be read there shall this which they did to Paul be told for a memorial of them. Surely never was present so well repaid. He reminds them that in the beginning of the gospel no church communicated with him as to giving and receiving but they only, v. 15. They not only maintained him comfortably while he was with them, but when he departed from Macedonia they sent tokens of their kindness after him; and this when no other church did so. None besides sent after him of their carnal things, in consideration of what they had reaped of his spiritual things. In works of charity, we are ready to ask what other people do. But the church of the Philippians never considered that. It redounded so much the more to their honour that they were the only church who were thus just and generous. Even in Thessalonica (after he had departed from Macedonia) you sent once and again to my necessity, v. 16. Observe, 1. It was but little which they sent; they sent only to his necessity, just such things as he had need of; perhaps it was according to their ability, and he did not desire superfluities nor dainties. 2. It is an excellent thing to see those to whom God has abounded in the gifts of his grace abounding in grateful returns to his people and ministers, according to their own ability and their necessity: You sent once and again. Many people make it an excuse for their charity that they have given once; why should the charge come upon them again? But the Philippians sent once and again; they often relieved and refreshed him in his necessities. He makes this mention of their former kindness, not only out of gratitude, but for their encouragement.

II. He excuses their neglect of late. It seems, for some time they had not sent to enquire after him, or sent him any present; but now at the last their care of him flourished again (v. 10), like a tree in the spring, which seemed all the winter to be quite dead. Now, in conformity to the example of his great Master, instead of upbraiding them for their neglect, he makes an excuse for them: Wherein you were also careful, but you lacked opportunity. How could they lack opportunity, if they had been resolved upon it? They might have sent a messenger on purpose. But the apostle is willing to suppose, in favour of them, that they would have done it if a fair opportunity had offered. How contrary is this to the behaviour of many to their friends, by whom neglects which really are excusable are resented very heinously, when Paul excused that which he had reason enough to resent.

III. He commends their present liberality: Notwithstanding, you have well done that you did communicate with my affliction, v. 14. It is a good work to succour and help a good minister in trouble. Here see what is the nature of true Christian sympathy; not only to be concerned for our friends in their troubles, but to do what we can to help them. They communicated with his affliction, in relieving him under it. He who says, Be you warmed, be you filled, and giveth not those things they have need of, what doth it profit? Jam. ii. 16. He rejoiced greatly in it (v. 10), because it was an evidence of their affection to him and the success of his ministry among them. When the fruit of their charity abounded towards the apostle, it appeared that the fruit of his ministry abounded among them.

IV. He takes care to obviate the bad use some might make of his taking so much notice of what was sent him. It did not proceed either from discontent and distrust (v. 11) or from covetousness and love of the world, v. 12. 1. It did not come from discontent, or distrust of Providence: Not that I speak in respect of want (v. 11); not in respect of any want he felt, nor of any want he feared. As to the former, he was content with the little he had, and that satisfied him; as to the latter, he depended upon the providence of God to provide for him from day to day, and that satisfied him: so that he did not speak in respect of want any way. For I have learned, in whatsoever state I am, therewith to be content. We have here an account of Paul's learning, not that which he got at the feet of Gamaliel, but that which he got at the feet of Christ. He had learnt to be content; and that was the lesson he had as much need to learn as most men, considering the hardships and sufferings with which he was exercised. He was in bonds, and imprisonments, and necessities, often; but in all he had learnt to be content, that is, to bring his mind to his condition, and make the best of it.—I know both how to be abased and I know how to abound, v. 12. This is a special act of grace, to accommodate ourselves to every condition of life, and carry an equal temper of mind through all the varieties of our state. (1.) To accommodate ourselves to an afflicted condition—to know how to be abased, how to be hungry, how to suffer want, so as not to be overcome by the temptations of it, either to lose our comfort in God or distrust his providence, or to take any indirect course for our own supply. (2.) To a prosperous condition—to know how to abound, how to be full, so as not to be proud, or secure, or luxurious. And this is as hard a lesson as the other; for the temptations of fulness and prosperity are not less than those of affliction and want. But how must we learn it? I can do all things through Christ who strengthens me, v. 13. We have need of strength from Christ, to enable us to perform not only those duties which are purely Christian, but even those which are the fruit of moral virtue. We need his strength to teach us to be content in every condition. The apostle had seemed to boast of himself, and of his own strength: I know how to be abased (v. 12); but here he transfers all the praise to Christ. "What do I talk of knowing how to be abased, and how to abound? It is only through Christ who strengthens me that I can do it, not in my own strength." So we are required to be strong in the Lord, and in the power of his might (Eph. vi. 10), and to be strong in the grace which is in Christ Jesus (2 Tim. ii. 1); and we are strengthened with might by his Spirit in the inner man, Eph. iii. 16. The word in the original is a participle of the present tense, en to endynamounti me Christo, and denotes a present and continued act; as if he had said, "Through Christ, who is strengthening me, and does continually strengthen me; it is by his constant and renewed strength I am enabled to act in every thing; I wholly depend upon him for all my spiritual power." 2. It did not come from covetousness, or an affection to worldly wealth: "Not because I desired a gift (v. 17): that is, I welcome your kindness, not because it adds to my enjoyments, but because it adds to your account." He desired not so much for his own sake, but theirs: "I desire fruit that may abound to your account, that is, that you may be enabled to make such a good use of your worldly possessions that you may give an account of them with joy." It is not with any design to draw more from you, but to encourage you to such an exercise of beneficence as will meet with a glorious reward hereafter. "For my part," says he, "I have all, and abound, v. 18. What can a man desire more than enough? I do not desire a gift for the gift's sake, for I have all, and abound." They sent him a small token, and he desired no more; he was not solicitous for a present superfluity, or a future supply: I am full, having received from Epaphroditus the things which were sent by you. Note, A good man will soon have enough of this world; not only of living in it, but of receiving from it. A covetous worldling, if he has ever so much, would still have more; but a heavenly Christian, though he has little, has enough.

V. The apostle assures them that God did accept, and would recompense, their kindness to him. 1. He did accept it: It is an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God. Not a sacrifice of atonement, for none makes atonement for sin but Christ; but a sacrifice of acknowledgment, and well-pleasing to God. It was more acceptable to God as it was the fruit of their grace than it was to Paul as it was the supply of his want. With such sacrifices God is well pleased, Heb. xiii. 16. 2. He would recompense it: But my God shall supply all your wants according to his riches in glory by Christ Jesus, v. 19. He does as it were draw a bill upon the exchequer in heaven, and leaves it to God to make them amends for the kindness they had shown him. "He shall do it, not only as your God, but as my God, who takes what is done to me as done to himself. You supplied my needs, according to your poverty; and he shall supply yours, according to his riches." But still it is by Christ Jesus; through him we have grace to do that which is good, and through him we must expect the reward of it. Not of debt, but of grace; for the more we do for God the more we are indebted to him, because we receive the more from him.

Conclusion. (a. d. 62.)

20 Now unto God and our Father be glory for ever and ever. Amen. 21 Salute every saint in Christ Jesus. The brethren which are with me greet you. 22 All the saints salute you, chiefly they that are of Cæsar's household. 23 The grace of our Lord Jesus Christ be with you all. Amen.

The apostle concludes the epistle in these verses,

1. With praises to God: Now unto God and our Father be glory for ever and ever, Amen, v. 20. Observe, (1.) God is to be considered by us as our Father: Now unto God and our Father. It is a great condescension and favour in God to own the relation of Father to sinners, and allow us to say to him, Our Father; and it is a title peculiar to the gospel dispensation. It is also a great privilege and encouragement to us to consider him as our Father, as one so nearly related and who bears so tender an affection towards us. We should look upon God, under all our weaknesses and fears, not as a tyrant or an enemy, but as a Father, who is disposed to pity us and help us. (2.) We must ascribe glory to God as a Father, the glory of his own excellence and of all his mercy unto us. We must thankfully own the receipt of all from him, and give the praise of all to him. And our praise must be constant and perpetual; it must be glory for ever and ever.

2. With salutations to his friends at Philippi: "Salute every saint in Christ Jesus (v. 21); give my hearty love to all the Christians in your parts." He desires remembrances not only to the bishops and deacons, and the church in general, but to every particular saint. Paul had a kind affection to all good Christians.

3. He sends salutations from those who were at Rome: "The brethren who are with me salute you; the ministers, and all the saints here, send their affectionate remembrances to you. Chiefly those who are of Cæsar's household; the Christian converts who belonged to the emperor's court." Observe, (1.) There were saints in Cæsar's household. Though Paul was imprisoned at Rome, for preaching the gospel, by the emperor's command, yet there were some Christians in his own family. The gospel early obtained among some of the rich and great. Perhaps the apostle fared the better, and received some favour, by means of his friends at court. (2.) Chiefly those, &c. Observe, They, being bred at court, were more complaisant than the rest. See what an ornament to religion sanctified civility is.

4. The apostolical benediction, as usual: "The grace of our Lord Jesus Christ be with you all, Amen. The free favour and good will of Christ be your portion and happiness."

CHAP. IV. Verſe 1. Dearly Beloved, and longed for]

VVHat heart-melting language is here! Miniſters muſt wone had for Chriſt, and ſpeak fair, if they will ſpeak to purpoſe: Though I might be much bold in Chriſt to enjoyn thee, yet for loves ſake, I rather beſeech thee, Philem 8.9. How oft are men fain to ſue for that which is their own; and how heart-glad if by fair entreaties they can gather up their debts.

Verſe 2. I beſeech Euodias] A couple of diſagreeing ſiſters, whom the Apoſtle ſeeketh to reconc[illegible: 1 letter]le, and it was a wonder if they could reſiſt his rhetorike.Hei mihi quiv[illegible: 1 letter]s al[illegible: 1 letter]cubi re [illegible: 2 letters]rirc non poſ [illegible: 3 letters], &c. O that I could but once finde you together once (ſaid Auſtin of the differences between Hi[illegible: 1 letter]rome and Ruffinus) I would fall down at your feet with much love and many tears: I would beſeech you for your ſelves, and one another, and for weak Chriſtians ſake who are offended thereat, you would not ſuffer theſe diſſenſions to ſpread &c.

Verſe 3. And I intreat thee alſo] All men ſhould contribute their help to the compoſing of differences, and bring their buckets, as it were, to quench this unnaturall fire, when once kindled.

Verſe 4. Rejoyce in the Lord] That is the true and only joy (ſaid Mr Philpo[illegible: 1 letter] the Martyr)Act. and Mon. fol 1[illegible: 1 letter] 6[illegible: 1 letter]. which is conceived not of the creature, but of the Creatour: to this all other joyes being compared are but mournings, all delights ſorrows, all beauty filth, &c. Other joy beſides this may wet the mouth, but not warm the heart, ſmooth the brow, but not fill the breſt.

And again I ſay rejoyce] No duty almoſt more preſſed in both Teſtaments then this of rejoycing in the Lord. It is no leſſe a ſinne not to rejoyce, then not to repent.

Verſe 5. Let your moderation] Or equality, ſuch as was that of David, Pſal 26.12. The ſcales of his minde hung equall, giving him liberty in all occurrences to enjoy himſelf. All immoderations are enemies to he[illegible: 2 letters]th:Hippocrates. ſo they are alſo to the quietneſſe of the minde. Againſt theſe (as againſt poiſons) there be two kindes of antidotes, praier and patience, the one hot, the other cold, the one quenching, the other quickning. The word here uſed by the Apoſtle properly ſignifieth moderation in law-buſineſſes, or in laying claim to a mans own right, [non-Latin text not transcribed] [illegible: 1 span] c. lib. 5 cap. 10. Summ[illegible: 2 letters] [illegible: 1 word] ſumma i[illegible: 2 letters]uria. the preferring of equity before extremity, as holding utmoſt right to be utmoſt wrong. Austin tels us, That is was grown to a Proverb among his Countrey-men, Ʋt habeas quietum tempus, perde aliquid. For a quiet life, part with ſome part of thy right, as Abraham did, Gen. 13.9.

The Lord is at hand] To right you, and recompenſe you, to pay you for all your pains and patience, Iudex pro foribus, ſaith S. James. chap. 5.9.

Verſe 6. In nothing be carefull] Or care for nothing, viz. with a care of diſſidence and diſtruſt. See the Note on Mat. 6.25, 26 &c.

Bat in every thing by praier] This is the beſt cure of care: Caſt thy burden (or thy requeſt) upon the Lord, ſaith David, P[illegible: 1 letter]. 55.22. and he ſhall ſuſtain thee. Remove thy trouble from thy ſelf to God by vertue of that Writ or Warrant, and then all ſhall be well. They looked unto God, and were lightned, Pſal. 34 5. Luther in a certain Epiſtle of his to Melancthon, complaineth thus: Ego certè oro pro te, & doleo te pertinaciſſimam curarum hirudinem, meas preces ſic irritas facere. I pray for thee, but to no purpoſe ſo long as thou giveſt ſo much way to carking cares.

Supplication with thank[illegible: 1 letter]ſgiving] We ſhould come to pray with our thanks in our hands; ſtanding ready with it, as Joſephs brethren ſtood with their preſent, Gen. 43.25. In the old Law, what ſpeciall requeſt ſoever they had to make, or what ſacrifice ſoever to offer, they were commanded ſtill to come with their peace-offerings. Praier goes up without incenſe, when without thankfulneſſe. The Church aſcends daily to her beloved Chriſt in theſe pillars of ſmoke, Cant. 3.6. for ſhe knows that unthankfulneſſe hindreth much the reſtfull ſucceſſe of praier.

Verſe 7. Shall keep your hearts] Keep as with a guard, [non-Latin text not transcribed]. or as in a gar[illegible: 1 letter]ſon. Solomons bed was not ſo well guarded with his threeſcore valiant men, all holding ſwords, Cant. 3.7.8. as each good Chriſtian is by the power of God without him, and the peace, of God within him: This peace, like Davids harp, drives away the evil ſpirit of cares and fears: It ſoon huſheth all God can ſoon raiſe up in his, an army of powerfull thoughts and meditations, ſo as their very inward tranquillity ariſing from the teſtimony of a good conſcience (called here, Their mindes) and the ſweet Sabbath of ſpirit the compoſedneſſe of their affections (called here, Their hearts) can make and keep them ſecure and ſound, yea bring aid when they are cloſe beſieged by ſin and Satan.

Verſe 8. Whatſoever things are true] This is that little Bible, as the eleventh to the Hebrewes is by one fitly called, A little Book of Martyrs. In this one verſe is compriſed, That Totum hominis, Eccleſ. 12.13. That Bonum hominis, Micah 6 8. For if ye do theſe things here enjoyned, ye ſhall never fall, but go gallantly into heaven, as Saint Peter hath it, 2 [illegible: 1 letter]et. 1.10, 11.

Verſe 9. And [illegible: 1 letter]eard, and ſeen in me] Est aliquid quod ix mag[illegible: 1 letter]o viro vol tacente proficias. The very ſight, nay thought of a good man, oft doth good. Whereas the tongue or heart of a wicked man is little worth. Prov. 10.20. If their thoughts and diſcourſes were diſtilled, they are ſo frothy they would hardly yeeld one drop of true comfort.

And the God of peace] Not only the peace of God, as verſ. 7. Auſtin ſomewhere fiſheth a myſtery out of the word PAX▪ which conſiſteth of three letters, ſaith he, to note the Trinity from whom is all true peace.

Verſe 10. Hath reflouriſh[illegible: 1 letter]d] [non-Latin text not transcribed]. It had deflouriſhed then for a ſeaſon, and withered, as an Oak in winter, Iſa. 6.13. and as a Teyl-tree who[illegible: 1 letter]e [illegible: 1 letter]ap is in the root. The beſt tree may have a fit of barrenneſſe: So may the beſt men ſuffer ſome decaies for a ſ[illegible: 1 letter]aſon[illegible: 1 letter] the ſpirituall life may [illegible: 1 letter]unne all to the heart, as a people conquered in the field runs to the Caſtle. Howbeit, as Eu[illegible: 1 letter]ychus his life was in him ſtill; and he revived, though he ſeemed to be dead, and as trees in the ſpring grow green again: So do the relapſed Saints.

Verſe 11. In respect of want] The wicked in the fulneſſe of his ſufficiency is in ſtraits, Job 20.22. Contrariwiſe, the godly man in the midſt of his ſtraits is in a ſufficiency. He hath all things, as having the haver of all things.

For I have learned] In Chriſts ſchool: for Nature teacheth no ſuch leſſon.

Optat ephippia bos piger, optat arare caballus. Horat. The labourers were not content with their peny Mat. 20.13. They that have enough to ſinke them, yet have not enough to ſatisfie them: as a ſhip may be over-laden with gold and ſilver, even unto ſinking, and yet have compaſſe and ſides enough to hold ten times more. It is God only that fils the heart, and maketh a man ſay truly with Jacob, and not fainedly, Rabb-li. Col li. Gen 13.9. Gen, 33.11. as Eſau, I have enough my brother. Eſau had a deale, but Jacob had All, becauſe he had the God of all.

Verſe 12. I know both how, &c.] Sound bodies can bear ſudden alterations of heat and cold: So cannot diſtempered bodies.

Both how to be abaſed] So Chilo (one of the ſeven Wiſemen of Greece) [non-Latin text not transcribed]. L[illegible: 1 letter]ert. ſaid to his brother who took it ill that he was not choſen to be one of the Judges, I know how to be injuriouſly dealt with: but I hardly believe him. Socrates alſo could tell Archelaus, Arrian, apud Stob[illegible: 1 letter]um. that offered him large revenues, My minde and mine eſtate are matches. But fleſh and bloud could never carry him ſo far, for all his ſaying ſo. It is God alone that faſhioneth a mans heart to his eſtate, Pſal. 33.15. as a ſuit of clothes is fitted to the body.

I am instructed] [non-Latin text not transcribed]. I am initiated, I am a young ſchollar, newly entered in this high point of heavenly learning.

To ſuffer want] Either patiently to wait for what I deſire, or contentedly to want what God denieth.

Verſe 13. I can dos all things] A Chriſtian walks about the world like a conquerour, having power given him over all,Cyrus Major. Revel. 2.26, 27. It was a vain brag of that Heathen Prince, that cauſed it to be engraven upon his Tomb-ſtone, [non-Latin text not transcribed],Arrian. I could do all things. None can ſay ſo, but the man in Chriſt.

Verſe 14. Ye have well done] For hereby as you have ſealed up your love to me, and ingaged me to pray for you (as for Oneſiphorus, 2 Tim 1.18.) So you have gotten a good teſtimony to your ſelves that ye are members of Chriſts myſticall body. The tongue is farre enough from the toe, the heel from the head, yet when the toe or heel is hurt, the reſt of the members ſympathiz[illegible: 1 letter] and ſeek help for it. So here.

Verſe 15. But ye only] One poor Philippian ſhamed a hundred rich cloſe-fiſted Corinthians. Araunah gave like a King, 2 Samuel 24.23. and is therefore crowned and chronicled, Zechary 9 7. Ekron ſhall be as the J[illegible: 1 letter]buſite, that is,T[illegible: 1 letter]cm[illegible: 1 letter]l. as this famous J[illegible: 1 letter]buſite Araunah, that parted with his free-hold for pious uſes.

Verſe 16. Ye ſent once and again] Charities fountain runs freſh, More perennis aquae, and is never dried up. The liberall man deviſeth liberall things, and holdeth that only his own, that he hath given to others.

Verſe 17. Not becauſe I deſire a gift] As thoſe Cormorants that with ſhame do love, Give ye, Hoſ. 4.18. as if they could ſpeak no other but the Dorick Dialect, the horſe-leeches language. S. Paul was none of theſe.

That may abound to your account] For God keeps an exact account of every peny laid out upon him and his, that he may requite it: and his retributions are more then bountifull.

Verſe 18. I have all] viz. That you ſent, and I give you an acquittance, which the Greeks, from the word here uſed, [non-Latin text not transcribed] call [non-Latin text not transcribed] Compare Prov. 3.27.

I abound, I am full] As a bird with a little eye, and the advantage of a wing to ſoar with, may ſee far wider then an Oxe with a greater: So the righteous with a little eſtate, joyned with faith and devotion, may feel more comfort, and ſee more of Gods bounty, then one of vaſt poſſeſſions, whoſe heart cannot lift it ſelf above the earth.

Verſe 19. Shall ſupply] Gr. Shall fill up as he did the widdows veſſels, ſhut the doors upon thee, ſaith the Prophet. [non-Latin text not transcribed]. 2 King. 4 4. It was time to ſhut the doors, when one little veſſel muſt overflow and fill up many greater.

Verſe 20. Now unto God] Paul cannot mention Gods bounty without a doxology.

Verſe 21. Every Saint] A great encouragement to the meaner, to be ſo reſpected.

Verſe 22. All the Saints ſalute you] Chriſtianity is no enemy to courteſie. Gods ſchollars are taught better manners then to neglect ſo much as ſalutations.

They that are of Caeſars houſhold] When Caeſar himſelf lived and died an unconverted caitiff, and a caſtaway.

Verſe 23. The grace of our Lord] with this wiſh of grace grace to them,Prov. 4.7. he both begins and ends. Wiſdome is the principall thing.

Therefore, my brethren dearly beloved and longed for. Doddridge unites this verse with the previous chapter, and supposes that it is the proper close of the solemn statement which the apostle makes there. The word therefore ωστε has undoubted reference to the remarks made there; and the meaning is, that in view of the fact that there were many professed Christians who were not sincere-- that the "citizenship" of all true Christians was in heaven, and that Christians looked for the coming of the Lord Jesus, who would make them like to himself, the apostle exhorts them to stand fast ill the Lord. The accumulation of epithets of endearment in this verse shows his tender regard for them, and is expressive of his earnest solicitude for their welfare, anti his deep conviction of their danger. The term "longed for" is expressive of strong affection. Php 1:8, 2:26.

My joy. The source of my joy. He rejoiced in the fact that they had been converted under him; and in their holy walk and theft friendship. Our chief joy is in our friends; and the chief happiness of a minister of the gospel is in the pure lives of those to whom he ministers. See 3Jn 1:4.

And crown. Comp. 1Thes 2:19. The word crown means a circlet, chaplet, or diadem,

(1.) as the emblem of royal dignity-- the symbol of office;

(2.) as the prize conferred on victors in the public games, 1Cor 9:25; and hence as an emblem of the rewards of a future life, 2Ti 4:8, Jas 1:12, 1Pet 5:4;

(3) anything that is an ornament or honour, as one glories in a crown Comp. Pr 12:4, "A virtuous woman is a crown to her husband;" Prov 14:24, "The crown of the wise is their riches;" Prov 16:31, "The hoary head is a crown of glory; Prov 17:6, "Children's children are the crown of old men." The idea here is, that the church at Philippi was that in which the apostle gloried. He regarded it as a high honour to have been the means of founding such a church, and he looked upon it with the same interest with which a monarch looks upon the diadem which he wears.

So stand fast in the Lord. In the service of the Lord, and in the strength which he imparts. Eph 6:13, Eph 6:14.

I beseech Euodias, and beseech Syntyche. These are doubtless the names of females. The name Syntyche is sometimes the name of a man; but, if these persons are referred to in Php 4:3, there can be no doubt that they were females. Nothing more is known of them than is here mentioned. It has been commonly supposed that they were deaconesses, who preached the gospel to those of their own sex; but there is no certain evidence of this. All that is known is, that there was some disagreement between them, and the apostle entreats them to be reconciled to each other.

That they be of the same mind. That they be united, or reconciled. Whether the difference related to doctrine, or to something else, we cannot determine from this phrase. The language is such as would properly relate to any difference.

In the Lord. In their Christian walk and plans. They were doubtless professing Christians, and the apostle exhorts them to make the Lord the great object of their affections, and, in their regard for him, to bury all their petty differences and animosities.

And I intreat thee also, true yokefellow. It is not known to whom the apostle refers here. No name is mentioned, and conjecture is useless. All that is known is, that it was some one whom Paul regarded as associated with himself in labour, and one who was so prominent at Philippi that it would be understood who was referred to, without more particularly mentioning him. The presumption therefore is, that it was one of the ministers or "bishops" Php 1:1) of Philippi, who had been particularly associated with Paul when he was there. The epistle was addressed to the "church, with the bishops and deacons," Php 1:1; and the fact that this one had been particularly associated with Paul would serve to designate him with sufficient particularity. Whether he was related to the women referred to is wholly unknown. Doddridge supposes that he might be the husband of one of these women; but of that there is no evidence. The term "yokefellow" συζυγος-- some have understood as a proper name, (Syzygus;) but the proper import of the word is yokefellow, and there is no reason to believe that it is used here to denote a proper name. If it had been, it is probable that some other word than that here used and rendered true-- γνησιος--would have been employed. The word true γνησιος--means that he was sincere, faithful, worthy of confidence. Paul had had evidence of his sincerity and fidelity; and he was a proper person, therefore, to whom to entrust a delicate and important business.

Help those women. The common opinion is, that the women here referred to were Euodias and Syntyche, and that the office which the friend of Paul was asked to perform was, to secure a reconciliation between them. There is, however, no certain evidence of this. The reference seems rather to be to influential females who had rendered important assistance to Paul when he was there. The kind of "help" which was to be imparted was probably by counsel, and friendly co-operation in the duties which they were called to perform. There is no evidence that it refers to pecuniary aid; and, had it referred to a reconciliation of those who were at variance, it is probable that some other word would have been used than that here rendered help--συλλαμβανου.

Which laboured with me in the Gospel. As Paul did not permit women to preach, (1Timm 2:12 comp. 1Cor 11:5,) he must have referred here to some other services which they had rendered. There were deaconesses in the primitive churches, (Rom 16:1; 1Timm 5:9, seq.,) to whom was probably entrusted particularly the care of the female members of a church. In the custom which prevailed in the oriental world of excluding females from the public gaze, and of confining them to their houses, it would not be practicable for the apostles to have access to them. The duties of instructing and exhorting them were then probably entrusted chiefly to pious females; and in this way important aid would be rendered in the gospel. Paul could regard such as "labouring with him," though they were not engaged in preaching.

With Clement also. That is, they were associated with Clement, and with the other fellow-labourers of Paul, in aiding him in the gospel. Clement was doubtless some one who was well known among them; and the apostle felt that, by associating them with him, as having been real helpers in the gospel, their claim to respectful attention would be better appreciated. Who Clement was is unknown. Most of the ancients say it was Clement of Rome, one of the primitive fathers. But there is no evidence of this. The name Clement was common, and there is no improbability in supposing that there might have been a preacher of this name in the church at Philippi.

Whose names are in the book of life. Isa 4:3. The phrase, "the book of life," which occurs here, and in Rev 3:5, 13:8, 20:12,15, 21:27, 22:19, is a Jewish phrase, and refers originally to a record or catalogue of names, as the roll of an army. It then means to be among the living, as the name of an individual would be erased from a catalogue when he was deceased. The word life here refers to eternal life; and the whole phrase refers to those who were enrolled among the true friends of God, or who would certainly be saved. The use of this phrase here implies the belief of Paul that these persons were true Christians. Names that are written in the book of life will not be blotted out. If the hand of God records them there, who can obliterate them?

(*) "yokefellow" "companion"

Rejoice in the Lord alway. Php 3:1. It is the privilege of Christians to do this, not at certain periods and at distant intervals, but at all times they may rejoice that there is a God and Saviour; they may rejoice ill the character, law, and government of God--in his promises, and in communion with him. The Christian, therefore, may be, and should be, always a happy man. If everything else changes, yet the Lord does not change; if the sources of all other joy are dried up, yet this is not; and there is not a moment of a Christian's life in which he may not find joy in the character, law, and promises of God.

(a) "Rejoice in the Lord alway" Rev 22:7,20

Let your moderation be known unto all men. That is, let it be such that others may see it. This does not mean that they were to make an ostentatious display of it, but that it should be such a characteristic of their lives that it would be constantly visible to others. The word moderation επιεικες--refers to restraint on the passions, general soberness of living, being free from all excesses. The word properly means that which is fit or suitable, and then propriety, gentleness, mildness.--They were to indulge in no excess of passion, or dress, or eating, or drinking. They were to govern their appetites, restrain their temper, and to be examples of what was proper for men in view of the expectation that the Lord would soon appear.

The Lord is at hand. Is near. Php 3:20; 1Cor 16:22. This has the appearance of being a phrase in common use among the early Christians, and as being designed to keep before their minds a lively impression of an event which ought, by its anticipation, to produce an important effect. Whether, by this phrase, they commonly understood the coming of the Lord to destroy Jerusalem, or to remove them by death, or to judge the world, or to reign personally on the earth, it is impossible now to determine, and is not very material to a proper understanding of its use here. The idea is, that the expectation that the Lord Jesus will "come" ought to be allowed to produce moderation of our passions, in our manner of living, in our expectations of what this world can furnish, and in our desires of earthly good. On him who feels that he is soon to die, and to stand at the bar of God-- on him who expects soon to see the Lord Jesus coming in the clouds of heaven, it cannot fail to have this effect. Men indulge their passions--are extravagant in their plans of life, and in their expectations of earthly good for themselves and for their families, because they have no realizing sense of the truth that there is before them a vast eternity. He that has a lively expectation that heaven will soon be his, will form very moderate expectations of what this world can furnish.

(b) "moderation be known" 1Cor 9:25 (c) "Lord is at hand" Rev 22:7,20

Be careful for nothing. That is, be not anxious or solicitous about the things of the present life. The word here used--μεριμνατε --does not mean that we are to exercise no care about worldly matters--no care to preserve our property, or to provide for our families, (1Timm 5:8;) but that there is to be such confidence in God as to free the mind from anxiety, and such a sense of dependence on him as to keep it calm. See the subject explained Mt 6:25.

But in every thing. Everything in reference to the supply of your wants, and the wants of your families; everything in respect to afflictions, embarrassments, and trials: and everything relating to your spiritual condition. There ia nothing which pertains to body, mind, estate, friends, conflicts, losses, trials, hopes, fears, in reference to which we may not go and spread it all out before the Lord.

By prayer and supplication. The word rendered supplication is a stronger term than the former. It is the mode of prayer peculiarly which arises from the sense of need, or want--from δεομαι, to want, to need.

With thanksgiving. Thanksgiving connected with prayer. We can always find something to be thankful for, no matter what may be the burden of our wants, or the special subject of our petitions. When we pray for the supply of our wants, we may be thankful for that kind Providence which has hitherto befriended us; when we pray for restoration from sickness, we may be thankful for the health we have hitherto enjoyed, and for God's merciful interposition in the former days of trial, and for his goodness in now sparing our lives; when we pray that our children and friends may be preserved from danger and death, we may remember how often God has interposed to save them; when, oppressed with a sense of sin, we pray for pardon, we have abundant cause of thanksgiving that there is a glorious way by which we may be saved. The greatest sufferer that lives in this world of redeeming love, and who has the offer of heaven before him, has cause of gratitude.

Let your request be made known unto God. Not as if you were to give him information, but to express to him your wants. God needs not to be informed of our necessities, but he requires that we come and express them to him. Comp. Eze 36:37: "Thus saith the Lord God, I will yet for this be inquired of by the house of Israel to do it for them."

(*) "careful" "anxious" (d) "careful for nothing" Mt 6:25

And the peace of God. The peace which God gives. The peace here particularly referred to is that which is felt when we have no anxious care about the supply of our wants, and when we go confidently and commit everything into the hands of God. "Thou wilt keep him in perfect peace whose mind is stayed on thee," Isa 26:3. Jn 14:27.

Which passeth all understanding. That is, which surpasses all that men had conceived or imagined. The expression is one that denotes that the peace imparted is of the highest possible kind. The apostle Paul frequently used terms which had somewhat of a hyperbolical cast, Eph 3:19; comp. Jn 21:25;) and the language here is that which one would use who designed to speak of that which was of the highest order. The Christian, committing his way to God, and feeling that he will order all things aright, has a peace which is nowhere else known. Nothing else will furnish it but religion. No confidence that a man can have in his own powers; no reliance which he can repose on his own plans or on the promises or fidelity of his fellow-men, and no calculations which he can make on the course of events, can impart such peace to the soul as simple confidence in God.

Shall keep your hearts and minds. That is, shall keep them from anxiety and agitation. The idea is, that by thus making our requests known to God, and going to him in view of all our trials and wants, the mind would be preserved from distressing anxiety. The way to find peace, and to have the heart kept from trouble, is thus to go and spread out all before the Lord. Comp. Isa 26:3,4,20, 37:1-7. The word here rendered shall keep is a military term, and means that the mind would be guarded as a camp or castle is. It would be preserved from the intrusion of anxious fears and alarms.

Through Christ Jesus. By his agency, or intervention. It is only in him that the mind can be preserved in peace. It is not by mere confidence in God, or by mere prayer, but it is by confidence in God as he is revealed through the Redeemer, and by faith in him. Paul never lost sight of the truth, that all the security and happiness of a believer were to be traced to the Saviour.

(e) "Peace of God" Isa 26:3, Jn 14:27

Finally, brethren. As for what remains τολοιπον--, as a final counsel or exhortation.

Whatsoever things are true. In this exhortation the apostle assumes that there were certain things admitted to be true, and pure, and good, in the world, which had not been directly revealed, or which were commonly regarded as such by the men of the world; and his object is to show them that such things ought to be exhibited by the Christian. Everything that was honest and just towards God and towards men was to be practised by them, and they were in all things to be examples of the highest kind of morality. They were not to exhibit partial virtues; not to perform one set of duties to the neglect or exclusion of others; not to be faithful in their duties to God, and to neglect their duty to men; not to be punctual in their religious rites, and neglectful of the common laws of morality; but they were to do everything that could be regarded as the fair subject of commendation, and that was implied in the highest moral character. The word true refers here to everything that was the reverse of falsehood. They were to be true to their engagements; true to their promises; true in their statements; and true in their friendships. They were to maintain the truth about God; about eternity; about the judgment; and about every man's character. Truth is a representation of things as they are; and they were constantly to live under the correct impression of objects. A man who is false to his engagements, or false in his statements and promises, is one who will always disgrace religion.

Whatsoever things are honest. σεμνα. Properly, venerable, reverend; then honourable, reputable. The word was originally used in relation to the gods, and to the things that pertained to them, as being worthy of honour or veneration. Pussow. As applied to men, it commonly means grave, dignified, worthy of veneration or regard. In the New Testament it is rendered grave in 1Timm 3:8,11, and Tit 2:2, the only places where the word occurs except this; and the noun (σεμνοτης) is rendered honesty in 1Timm 2:2 and gravity in 1Timm 3:4, Tit 2:7. It occurs nowhere else in the New Testament. The word, therefore, does not express precisely what the word honest does with us, as confined to dealings or business transactions, but rather has reference to what was regarded as worthy of reputation or honour; what there was in the customs of society, in the respect due to age and rank, and in the intercourse of the world, that deserved respect or esteem. It includes indeed what is right in the transaction of business, but it embraces also much more, and means that the Christian is to show respect to all the venerable and proper customs of society, when they did not violate conscience or interfere with the law of God. Comp. 1Timm 3:7.

Whatsoever things are just. The things which are right between man and man. A Christian should be just in all his dealings. His religion does not exempt him from the strict laws which bind men to the exercise of this virtue, and there is no way by which a professor of religion can do more injury, perhaps, than by injustice and dishonesty in his dealings. It is to be remembered, that the men of the world, in estimating a man's character, affix much more importance to the virtues of justice and honesty than they do to regularity in observing the ordinances of religion; and therefore, if a Christian would make an impression on his fellow-men favourable to religion, it is indispensable that he manifest uncorrupted integrity in his dealings.

Whatsoever things are pure. Chaste--in thought, and feeling, and in the intercourse between the sexes. 1Timm 5:2.

Whatsoever things are lovely. The word here used means, properly, what is dear to any one; then what is pleasing. Here it means what is amiable--such a temper of mind that one can love it; or such as to be agreeable to others. A Christian should not be sour, crabbed, and irritable in his temper for nothing almost tends so much to injure the cause of religion as a temper always chafed; a brow morose and stern; an eye that is severe and unkind, and a disposition to find fault with everything. And yet it is to be regretted that there are many persons, who make no pretensions to piety, who far surpass many professors of religion in the virtue here commended. A sour and crabbed temper in a professor of religion will undo all the good that he attempts to do.

Whatsoever things are of good report. That is, whatsoever is truly reputable in the world at large. There are actions which all men agree in commending, and which in all ages and countries are regarded as virtues. Courtesy, urbanity, kindness, respect for parents, purity between brothers and sisters, are among those virtues--and the Christian should be a pattern and an example in them all. His usefulness depends much more on the cultivation of these virtues than is commonly supposed.

If there be any virtue. If there is anything truly virtuous. Paul did not suppose that he had given a full catalogue of the virtues which he would have cultivated. He therefore adds, that if there was anything else that had the nature of true virtue in it, they should be careful to cultivate that also. The Christian should be a pattern and example of every virtue.

And if there be any praise. Anything worthy of praise, or that ought to be praised.

Think on these things. Let them be the object of your careful attention and study, so as to practise them. Think what they are; think on the obligation to observe them; think on the influence which they would have on the world around you.

(f) "true" Eph 4:25 (1) "honest" "venerable" (g) "honest" 2Cor 8:21 (a) "just" De 16:20, Isa 26:7 (b) "pure" Jas 3:17 (c) "lovely" 1Cor 13 (d) "if there be any virtue" Col 4:5, Heb 11:2 (e) "virtue" 2Pet 1:3,4 (f) "praise" Rom 13:3

Those things which ye have both learned, and received, and heard, and seen in me, do. That is, what you have witnessed in me, and what you have learned of me, and what you have heard about me, practise yourselves. Paul refers them to his uniform conduct--to all that they had seen, and known, and heard of him, as that which it was proper for them to imitate. The same thing, substantially, he urges in Php 3:17. Php 3:1. It could have been only the consciousness of a pure and upright life which would make such counsel proper. How few are the men at this day who can urge others to imitate all that they have seen in them, and learned from them, and heard of them.

And the God of peace shall be with you. The God who gives peace. Comp. Heb 13:20, 1Thes 5:23. Php 4:7. The meaning here is, that Paul, by pursuing the course of life which he had led, and which he here counsels them to follow, had found that it had been attended with the blessing of the God of peace, and he felt the fullest assurance that the same blessing would rest on them if they imitated his example. The way to obtain the blessing of the God of peace is to lead a holy life, and to perform with faithfulness all the duties which we owe to God and to our fellow-men.

(g) "God of peace" Heb 13:20

But I rejoiced in the Lord greatly. The favour which Paul had received, and for which he felt so much gratitude, had been received of the Philippians; but he regarded "the Lord" as the source of it, and rejoiced in it as the expression of his kindness. The effect was to lead his heart with cheerfulness and joy up to God.

That now at the last. After so long a time. The reason why he had not before received the favour, was not neglect or inattention on their part, but the difficulty of having communication with him.

Your care of me hath flourished again. In the margin this is rendered, "is revived," and this is the proper meaning of the Greek word. It is a word properly applicable to plants or flowers, meaning to grow green again; to flourish again; to spring up again. Here the meaning is, that they had been again prospered in their care of him, and to Paul it seemed as if their care had sprung up anew.

Wherein ye were also careful. That is, they were desirous to render him assistance, and to minister to his wants. Paul adds this, lest they should think he was disposed to blame them for inattention.

But ye lacked opportunity. Because there were no persons going to Rome from Philippi by whom they could send to him. The distance was considerable, and it is not probable that the intercourse between the two places was very constant.

(1) "hath flourished" "is revived" (*) "lacked" "wanted" (h) "opportunity" 2Cor 11:9

Not that I speak in respect of want. Though Paul was, doubtless, often in circumstances of necessity, yet he did not make these remarks on that account. In his journeys, in his imprisonments, he could not but be at times in want; but he had learned to bear all this; and that which most impressed itself on his mind was the interest which the church ought to show in the cause of religion, and the evidence which it would thus furnish of attachment to the cause. As to his own personal trials, he had learned to bear them, so that they did not give him great uneasiness.

For I have learned, in whatsoever state I am, therewith to be content. That is, to have a contented mind. Paul says that he had "learned" this. Probably, by nature, he had a mind as prone to impatience as others, but he had been in circumstances fitted to produce a different state of feeling. He had had ample experience, (2Cor 11:26,) and, in his life of trials, he had acquired invaluable lessons on the subject. He had had abundant time for reflection, and he had found that there was grace enough in the gospel to enable him to bear trials with resignation. The considerations by which he had been taught this he does not state; but they were probably such as the following: that it is wrong to murmur at the allotments of Providence; that a spirit of impatience does no good, remedies no evil, and supplies no want; that God could provide for him in a way which he could not foresee, and that the Saviour was able abundantly to sustain him. A contented mind is an invaluable blessing, and is one of the fruits of religion in the soul. It arises from the belief that God is right in all his ways. Why should we be impatient, restless, discontented? What evil will be remedied by it? what want supplied? what calamity removed? "He that is of a merry heart hath a continual feast," Provo 15:15; and one of the secrets of happiness is to have a mind satisfied with all the allotments of Providence. The members of the Episcopal church beautifully pray, every day, "Give us minds always contented with our present condition." No prayer can be offered which will enter more deeply into all our happiness on earth.

(i) "content" Heb 13:5

I know both how to be abased. To be in circumstances of want.

And I know how to abound. To have an abundance. He had been in circumstances where he had an ample supply for all his wants, and knew what it was to have enough. It requires as much grace to keep the heart right in prosperity as it does in adversity, and perhaps more. Adversity, of itself, does something to keep the mind in a right state; prosperity does nothing.

Every where and in all things. In all my travels and imprisonments, and in reference to everything that occurs, I learn important lessons on these points.

I am instructed. The word here used μεμυημαι -- is one that is commonly used in relation to mysteries, and denoted being instructed in the secret doctrines that were taught in the ancient "mysteries." Passow. In those mysteries, it was only the "initiated" who were made acquainted with the lessons that were taught there. Paul says that he had been initiated into the lessons taught by trials and by prosperity. The secret and important lessons which these schools of adversity are fitted to teach he had had an ample opportunity of learning; and he had faithfully embraced the doctrines thus taught.

Both to be full. That is, he had learned to have an ample supply of his wants, and yet to observe the laws of temperance and soberness, and to cherish gratitude for the mercies which he had enjoyed.

And to be hungry. That is, to be in circumstances of want, and yet not to murmur or complain. He had learned to bear all this without discontent. This was then, as it is now, no easy lesson to learn; and it is not improper to suppose that, when Paul says that he had "been instructed" in this, even he means to say that it was only by degrees that he had acquired it. It is a lesson which we slowly learn, not to murmur at the allotments of Providence; not to be envious at the prosperity of others; not to repine when our comforts are removed. There may be another idea suggested here. The condition of Paul was not always the same. He passed through great reveries. At one time he had abundance; then he was reduced to want; now he was in a state which might be regarded as affluent; then he was brought down to extreme poverty. Yesterday, he was poor and hungry; today, all his necessities are supplied. Now, it is in these sudden reverses that grace is most needed, and in these rapid changes of life that it is most difficult to learn the lessons of calm contentment. Men get accustomed to an even tenor of life, no matter what it is, and learn to shape theft temper and their calculations according to it. But these lessons of philosophy vanish when they pass suddenly from one extreme to another, and find their condition of life suddenly changed. The garment that was adapted to weather of an uniform temperature, whether of heat or cold, fails to be fitted to our wants when these transitions rapidly succeed each other. Such changes are constantly occurring in life. God tries his people, not by a steady course of prosperity, or by long-continued and uniform adversity, but by transition from the one to the other; and it often happens that the grace which would have been sufficient for either continued prosperity or adversity would fail in the transition from the one to the other. Hence, new grace is imparted for this new form of trial, and new traits of Christian character are developed in these rapid transitions in life, as some of the most beautiful exhibitions of the laws of matter are brought out in the transitions produced in chemistry. The rapid changes from heat to cold, or from a solid to a gaseous state, develop properties before unknown, and acquaint us much more intimately with the wonderful works of God. The gold or the diamond, unsubjected to the action of intense heat, and to the changes produced by the powerful agents brought to bear on them, might have continued to shine with steady beauty and brilliancy; but we should never have witnessed the peculiar beauty and brilliancy which may be produced in rapid chemical Changes. And so there is many a beautiful trait of character which would never have been known by either continued prosperity or adversity. There might have been always a beautiful exhibition of virtue and piety, but not that peculiar manifestation which is produced in the transitions from the one to the other.

(*) "need" "want"

I can do all things. From the experience which Paul had in these various circumstances of life, he comes here to the general conclusion that he could "do all things." He could bear any trial, perform any duty, subdue any evil propensity of his nature, and meet all the temptations incident to any condition of prosperity or adversity. His own experience in the various changes of life had warranted him in arriving at this conclusion; and he now expresses the firm confidence that nothing would be required of him which he would not be able to perform. In Paul, this declaration was not a vain self-reliance, nor was it the mere result of his former experience. He knew well where the strength was to be obtained by which to do all things, and on that arm that was able to uphold him he confidently relied.

Through Christ which strengtheneth me. Jn 15:5. Of the strength which Christ can impart Paul had had abundant experience; and now his whole reliance was there. It was not in any native ability which he had; not in any rigour of body or of mind; not in any power which there was in his own resolutions; it was in the strength that he derived from the Redeemer. By that he was enabled to bear cold, fatigue, and hunger; by that he met temptations and persecutions; and by that he engaged in the performance of his arduous duties. Let us learn hence,

(1.) that we need not sink under any trial, for there is One who can strengthen us.

(2.) That we need not yield to temptation: there is One who is able to make a way for our escape.

(3.) That we need not be harassed, and vexed, and tortured with improper thoughts and unholy desires: there is One who can enable us to banish such thoughts from the mind, and restore the right balance to the affections of the soul.

(4.) That We need not dread what is to come. Trials, temptations, poverty, want, persecution, may await us; but we need not sink into despondency. At every step of life, Christ is able to strengthen us, and can bring us triumphantly through. What a privilege it is, therefore, to be a Christian--to feel, in the trials of life, that we have one Friend, unchanging and most mighty, who can always help us! How cheerfully should we engage in our duties, and meet the trials that are before us, leaning on the arm of our Almighty Redeemer ! Let us not shrink from duty; let us not dread persecution; let us not fear the bed of death. In all circumstances, Christ, our unchanging Friend, can uphold us. Let the eye and the affections of the heart be fixed on him; let the simple, fervent, believing prayer be directed always to him when trials come, when temptations assail, when duty presses hard upon us, and when a crowd of unholy and forbidden thoughts rush into the soul, and we shall be safe.

(a) "through Christ" Jn 15:5, 2Cor 12:9

Notwithstanding ye have well done. Though he had learned the grace of contentment, and though he knew that Christ could enable him to do all things, it was well for them to show sympathy for his sufferings; for it evinced a proper regard for a benefactor and an apostle.

Ye did communicate. You took part with my affliction. That is, you sympathized with me, and assisted me in bearing it. The relief which they had sent not only supplied his wants, but it sustained him by the certainty that he was not forgotten.

(+) "with my affliction" "Have jointly contributed to relieve"

In the beginning of the Gospel. "At the time when I first preached the gospel to you; or when the gospel began its benign influence on your hearts."

When I departed from Macedonia. See Acts 17:14. The last place that Paul visited in Macedonia, at that time, was Berea. There a tumult was excited by the Jews, and it was necessary for him to go away. He left Macedonia to go to Athens; and left it in haste, amidst scenes of persecution, and when he needed sympathizing aid. At that time, as well as when he was in Thessalonica, Acts 17:1-10, he needed the assistance of others to supply his wants; and he says that aid was not withheld. The meaning here is, that this aid was sent to him "as he was departing from Macedonia;" that is, alike in Thessalonica and afterwards. This was about twelve years before this epistle was written. Doddridge.

No church communicated with me. No church so participated with me in my sufferings and necessities as to send to my relief. Comp. 2Cor 11:8,9. Why they did not, Paul does not intimate. It is not necessary to suppose that he meant to blame them. They might not have been acquainted with his necessities. All that is implied here is, that he specially commends the Philippians for their attention to him.

(b) "no church" 2Cor 11:8,9 (++) "communicated" "had intercourse"

For even in Thessalonica. Acts 17:1. Paul remained there long enough to establish a flourishing church. He met, indeed, with much opposition and persecution there; and hence it was necessary that his wants should be supplied by others.

Not because I desire a gift. "The reason why I rejoice in the reception of what you have sent to me is not that I am covetous." From the interest with which he had spoken of their attention to him, some might, perhaps, be disposed to say that it arose from this cause, he says, therefore, that, grateful as he was for the favour which he had received, his chief interest in it arose from the fact that it would contribute ultimately to their own good. It showed that they were governed by Christian principle, and this would not fail to be rewarded. What Paul states here is by no means impossible, though it may not be very common. In the reception of favours from others, it is practicable to rejoice in them mainly, because their bestowment will be a means of good to the benefactor himself. All our selfish feelings and gratifications may be absorbed and lost in the superior joy which we have in seeing others actuated by a right spirit, and in the belief that they will be rewarded. This feeling is one of the fruits of Christian kindness. It is that which leads us to look away from self, and to rejoice in every evidence that others will be made happy.

I desire fruit. The word "fruit" is often used in the Scriptures, as elsewhere, to denote results, or that which is produced. Thus we speak of punishment as the fruit of sin, poverty as the fruit of idleness, and happiness as the fruit of a virtuous life. The language is taken from the fact, that a man reaps or gathers the fruit or result of that which he plants.

To your account, A phase taken from commercial dealings. The apostle wished that it might be set down to their credit, he desired that, when they came to appear before God, they might reap the benefit of all the acts of kindness which they had shown him.

But I have all. Marg., "or, have received." The phrase here is equivalent to, "I have received everything. I have all I want, and desire no more." He was entirely satisfied. What they had sent to him is, of course, now unknown. It is sufficient to know that it was of such a nature as to make his situation comfortable.

I am full. I have enough. This is a strong expression, denoting that by nothing was lacking.

Having received of Epaphroditus. Php 2:25.

An odour of a sweet smell. This does not mean that it was such an odour to Paul, but to God. He regarded it as an offering which they had made to God himself; and he was persuaded that he would regard it as acceptable to him. They had doubtless made the offering, not merely from personal friendship for Paul, but because he was a minister of Christ, and from love to his cause; and Paul felt assured that this offering would be acceptable to him. Comp. Mt 10:41,42. The word "odour" refers, properly, to the pleasant fragrance produced in the temple by the burning of incense. Lk 1:9. On the meaning of the word rendered "a sweet smell" ευωδια-- 2Cor 2:15. The whole language here is taken from an act of worship; and the apostle regarded what he had received from the Philippians as, in fact, a thank-offering to God, and as presented with the spirit of true devotion to him. It was not, indeed, a formal act of worship; but it was acceptable to God as an expression of their regard for his cause.

A sacrifice acceptable. Acceptable to God. Heb 13:16. Rom 12:1.

Well-pleasing to God. Because it evinced a regard for true religion. Learn hence,

(1.) that kindness done to the ministers of the gospel is regarded as an acceptable offering to God.

(2.) That kindness to the servants of God in distress and want is as well-pleasing to God as direct acts of worship.

(3.) That such acts of benevolence are evidences of attachment to the cause of religion, and are proofs of genuine piety. Mt 10:42.

(1) "have all" "have received" (a) "sacrifice acceptable" Heb 13:16

But my God shall supply all your need. That is, "You have shown your regard for me as a friend of God, by sending to me in my distress, and I have confidence that, in return for all this, God will supply all your wants when you are in circumstances of necessity." Paul's confidence in this seems not to have been founded on any express revelation; but on the general principle that God would regard their offering with favour. Nothing is lost, even in the present life, by doing good. In thousands of instances it is abundantly repaid. The benevolent are not usually poor; and if they are, God often raises up for them benefactions, and sends supplies in a manner as unexpected, and bearing proofs of Divine interposition as decided, as when supplies were sent by the ravens to the prophet.

According to his riches in glory, Eph 3:16. The word "riches" here means his abundant fulness; his possessing all things; his inexhaustible ability to supply their wants. The phrase, "in glory," is probably to be connected with the following phrase, "by Christ Jesus;" and means that the method of imparting supplies to men was through Jesus Christ, and was a glorious method; or, that it was done in a glorious manner. It is such an expression as Paul is accustomed to use when speaking of what God does. He is not satisfied with saying simply that it is so; but connects with it the idea that whatever God does is done in a way worthy of himself, and so as to illustrate his own perfections.

By Christ Jesus. By the medium of Christ; or through him. All the favours that Paul expected for himself, or his fellowmen, he believed would be conferred through the Redeemer. Even the supply of our temporal wants comes to us through the Saviour. Were it not for the atonement, there is no more reason, to suppose that blessings would be conferred on men than that they would be on fallen angels. For them no atonement has been made; and at the hand of justice they have received only wretchedness and woe.

(b) "supply all your" Ps 23:1 (*) "need" "wants" (c) "riches in glory"

Now unto God and our Father, etc. Rom 16:27. It was common for Paul to address such an ascription of praise to God, at the close of his epistles.

(d) "unto God" Rom 16:27 (+) "Father" "Our God and Father"

Salute every saint in Christ Jesus. It was usual for him also to close his epistles with affectionate salutations to various members of the churches to which he wrote. These salutations are generally specific, and mention the names, particularly if prominent members of the churches. See the close of the epistles to the Romans; 1Corinthians; Colossians; and 2 Timothy. In this epistle, however, as in some others, the salutation is general. Why none are specified in particular is not certainly known.

The brethren which are with me, etc. The word "brethren" here probably refers to ministers that were with Paul, as the "saints" in general are mentioned in the next verse. It is possible that at Rome the ministers were known by the general name of the brethren. --Pierce.

All the saints salute you. All in Rome, where this epistle was written. No individuals are specified, perhaps because none of the Christians at Rome were personally known to the church at Philippi. They would, however, feel a deep interest in a church which had thus the confidence and affection of Paul. There is reason to believe that the bonds of affection among the churches then were much stronger than they are now. There was a generous warmth in the newness of the Christian affections the first ardour of love; and the common trials to which they were exposed would serve to bind them closely together.

Chiefly they that are of Caesar's household. That is, of Nero, who was at that time the reigning emperor. The name Caesar was given to all the emperors after the time of Julius Caesar, as the name Pharaoh was the common name of the kings of Egypt. The phrase here used--"the household of Caesar"--may refer to the relatives of the emperor; and it is certainly possible that some of them may have been converted to Christianity. But it does not of necessity refer to those related to him, but may be applied to his domestics, or to some of the officers of the court that were more particularly employed around his person and as it is more probable that some of them would be converted than his own relatives, it is more safe to suppose that they were intended. Php 1:13.

The grace of our Lord Jesus Christ, etc. Rom 16:20.

In regard to the subscription at the end of this epistle it may be remarked, as has been done of the other subscriptions at the end of the epistles, that it is of no authority whatever. There is no reason, however, to doubt that in this case it is correct. The epistle bears internal evidence of having been written from Rome, and was doubtless sent by Epaphroditus. See the Intro.,  3. There is considerable variety in the subscription. The Greek is, "It was written to the Philippians from Rome by Epaphroditus." The Syriac, "The epistle to the Philippians was written from Rome, and sent by Epaphroditus." The AEthiopic, "To the Philippians, by Timothy."

REMARKS.

The principal lessons taught in this dosing chapter are the following:--

(1.) It is our duty to be firm in the Lord, in all the trials, temptations, and persecutions to which we may be exposed, Php 4:1. This duty should be pressed on Christians by their teachers, and by each other, by all that is tender and sacred in the Christian profession, and all that is endearing in Christian friendship. Like Paul, we should appeal to others as "brethren dearly beloved and longed for; "and by all their affection for us we should entreat them to be steadfast in the Christian profession. As their "joy and crown," also, ministers should desire that their people should be holy. Their own happiness and reward is to be closely connected with the firmness with which their people maintain the principles of the Christian faith. If Christians, therefore, wish to impart the highest joy to their religious teachers, and to exalt them as high as possible m future happiness and glory, they should strive to be faithful to their great Master, and to be steadfast in attachment to his cause.

(2.) It is the duty of those who have from any cause been alienated, to seek to be reconciled, Php 4:2. They should be of the same mind. Almost nothing does more to hinder the cause of religion than alienations and bickerings among its professed friends. It is possible for them to live in harmony, and to be of the same mind in the Lord; and such is the importance of this, that it well deserves to be enforced by apostolic authority and persuasion. It may be observed, also, that in the case referred to in this chapter--that of Euodias and Syntyche--the exhortation to reconciliation is addressed to both. Which was in the wrong, or whether both were is not intimated, and is not needful for us to know. It is enough to know that there was alienation, and both of them were exhorted to see that the quarrel was made up. So, in all cases where members of the church are at variance it is the business of both parties to seek to be reconciled, and neither party is right if he waits for the other before he moves in the matter. If you feel that you have been injured, go and tell your brother kindly wherein you think he has done you wrong, he may at once explain the matter, and show that you have misunderstood it, or he may make proper confession or restitution. Or, if he will do neither, you will have done your duty, Mt 18:15. If you are conscious that you have injured him, then nothing is more proper than that you should go and make confession. The blame of the quarrel rests wholly on you. And if some meddling third person has got up the quarrel between you, then go and see your brother, and disappoint the devices of the enemy of religion.

(3.) It is our duty and our privilege to rejoice in the Lord always, Php 4:4. As God is unchanging, we may always find joy in him. The character of God which we loved yesterday, and in the contemplation of which we found happiness then, is the same to-day, and its contemplation will furnish the same joy to us now. His promises are the same; his government is the same; his readiness to impart consolation is the same; the support which he can give in trial and temptation is the same. Though in our own hearts we may find much over which to mourn, yet when we look away from ourselves we may find abundant sources of consolation and peace. The Christian, therefore, may be always happy. If he will look to God, and not to himself---to heaven, and not to earth-- he will find permanent and substantial sources of enjoyment. But in nothing else than God can we rejoice always. Our friends, in whom we find comfort, are taken away; the property that we thought would make us happy, fails to do so; and pleasures that we thought would satisfy, pall upon the sense and make us wretched. No man can be permanently happy who does not make THE LORD the source of joy, and who does not expect to find his chief pleasure in him.

(4.) It is a privilege to be permitted to go and commit everything to God, Php 4:6,7. The mind may be in such a state that it shall feel no anxiety about anything. We may feel so certain that God will supply all our wants; that he will bestow upon us all that is really necessary for us in this life and the next, and that he will withhold from us nothing which it is not for our real good to have withheld, that the mind may be constantly in a state of peace. With a thankful heart for all the mercies which we have enjoyed --and in all cases they are many--we may go and commit ourselves to God for all that we need hereafter. Such is the privilege of religion; such an advantage is it to be a Christian. Such a state of mind will be followed by peace. And it is only in such a way that true peace can be found. In every other method there will be agitation of mind and deep anxiety. If we have not this confidence in God, and this readiness to go and commit all to him, we shall be perplexed with the cares of this life; losses and disappointments will harass us; the changes which occur will weary and wear out our spirits; and through life we shall be tossed as on a restless ocean.

(5.) It is the duty of Christians to be upright in every respect Php 4:8. Every friend of the Redeemer should be a man of incorruptible and unsuspected integrity. He should be one who can always be depended on to do what is right, and pure, and true, and lovely. I know not that there is a more important verse in the New Testament than the eighth verse of this chapter. It deserves to be recorded in letters of gold in the dwelling of every Christian, and it would be well if it could be made to shine on his way as if written in characters of living light. There should be no virtue, no truth, no noble plan of benevolence, no pure and holy undertaking in society, of which the Christian should not be, according to his ability, the patron and the friend. The reasons are obvious. It is not only because this is in accordance with the law of God, but it is from its effect on the community. The people of the world judge of religion by the character of its professed friends. It is not from what they hear in the pulpit, or learn from the Bible, or from treatises on divinity; it is from what they see in the lives of those who profess to follow Christ. They mark the expression of the eye; the curl of the lip; the words that we speak; and if they perceive peevishness and irritability, they set it down to the credit of religion. They watch the conduct, the temper and disposition, the manner of doing business, the respect which a man has for truth, the way in which he keeps his promises, and set it all down to the credit of religion. If a professed Christian fails in any one of these things, he dishonours religion, and neutralizes all the good which he might otherwise do. It is not only the man in the church who is untrue, and dishonest, and unjust, and unlovely in him temper, that does evil; it is he who is either false, or dishonest, or unjust, or unlovely in his temper. One evil propensity will neutralize all that is good; and one member of the church who fails to lead a moral and upright life will do much to neutralize all the good that can be done by all the rest of the church. Comp. Eccl 10:1.

(6.) It is the duty of Christians to show kindness to the ministers of the gospel, especially in times and circumstances of want, Php 4:10,14-17. Paul commended much what the Philippians had done for him. Yet they had done no more than they ought to do. See 1Cor 9:11. He had established the gospel among them, carrying it to them by great personal sacrifice and self-denial. What he had done for them had cost him much more than what they had done for him and was of much more value. He had been in want. He was a prisoner; among strangers; incapable of exerting himself for his own support; not in a situation to minister to his own wants, as he had often done by tent-making; and in these circumstances he needed the sympathizing aid of friends, he was not a man to be voluntarily dependent on others, or to be at any time a burden to them. But circumstances beyond his control had made it necessary for others to supply his wants. The Philippians nobly responded to his claims on them, and did all that he could ask. Their conduct is a good example for other Christians to imitate in their treatment of the ministers of the gospel. Ministers now are often in want. They become old, and are unable to labour; they are sick, and cannot render the service which they have been accustomed to; their families are afflicted, and they have not the means of providing for them comfortably in sickness. It is to be remembered, also, that such cases often happen where a minister has spent the best part of his life in the service of a people; where he has devoted his most vigorous days to their welfare; where he has been unable to lay up anything for sickness or old age; where he may have abandoned what would have been a lucrative calling in life, for the purpose of preaching the gospel. If there ever is a claim on the generosity of a people, his case is one; and there is no debt of gratitude which a people ought more cheerfully to pay than that of providing for the wants of an aged or an afflicted and disabled servant of Christ, who has spent his best years in endeavouring to train them and their children up for heaven. Yet, it cannot be denied that great injustice is often done in such cases. The poor beast that has served a man and his family in the days of his rigour is often turned out in old age to die; and something like this sometimes occurs in the treatment of ministers of the gospel. The conduct of a people, generous in many other respects, is often unaccountable in their treatment of their pastors; and one of the lessons which ministers often have to learn, like their Master, by bitter experience, is the ingratitude of those for whose welfare they have toiled, and prayed, and wept.

(7.) Let us learn to be contented with our present condition, Php 4:11,12. Paul learned this lesson. It is not a native state of mind. It is a lesson to be acquired by experience. By nature we are all restless and impatient; we are reaching after things that we have not, and often after things that we cannot and ought not to have. We are envious of the condition of others, and suppose that if we had what they have we should be happy. Yet, if we have right feelings, we shall always find enough in our present condition to make us contented. Ye shall have such confidence in the arrangements of Providence as to feel that things are ordered for the best. If we are poor, and persecuted, and in want, or are prostrated by sickness, we shall feel that there is some good reason why this is so arranged--though the reason may not be known to us. If we are benevolent, as we ought to be, we shall be willing that others shall be made happy by what they possess, instead of coveting it for ourselves, and desiring to wrest it from them. If we are disposed to estimate our mercies, and not to give up our minds to a spirit of complaining, we shall see enough around us to make us contented. Paul was a prisoner; he was poor; he was among strangers; he had neither wife nor children; he was about to be tried for his life, and probably put to death--yet he learned to be content. He had a good conscience; the hope of heaven; a sound intellect; a heart disposed to do good, and confidence in God--and why should a man in such circumstances murmur? Says Jeremy Taylor, "Am I fallen into the hands of publicans and sequestrators, who have taken all from me? What now? Let me look about me. They have left me the sun and moon, fire and water, a loving wife, and many friends to pity me, and some to relieve me, and I can still discourse; and unless I list, they have not taken away my merry countenance, and a cheerful spirit, and a good conscience; they still have left me the providence of God, and all the promises of the gospel, and my religion, and my hopes of heaven, and my charity to them too; and still I sleep and digest; I eat and drink; I read and meditate; I can walk in my neighbour's pleasant fields and see the varieties of natural beauties, and delight in all in which God delights-that is, in virtue, and wisdom, in the whole creation, and in God himself. And he who hath so many causes of joy, and so great, is very much in love with sorrow and peevishness who loses all these pleasures, and chooses to sit down upon his little handful of thorns." Holy living, chap. ii. & vi. Let the whole of this section "on Contentedness" be read. It is one of the most beautiful arguments for contentment that ever proceeded from uninspired lips.

(8.) In all these things; in all the duties and the trials of life; in all our efforts to meet temptation, and to cultivate contentment with our present condition, let us put our trust in the Saviour, Php 4:13. Paul said that he could "do all things through Christ who strengthened him." His strength was there; ours is there also. If we attempt these things, relying on our own strength, we shall certainly fail. The bad passions of our nature will get the ascendancy, and we shall be left to discontent and murmuring. The arm that is to uphold us is that of the Redeemer; and, relying on that, we shall find no duty so arduous that we may not be able to perform it; no temptation so formidable that we may not be able to meet it; no trial so great that we may not be able to bear it; no situation in life through which we may be called to pass, where we may not find contentment and peace. And may God of his rich mercy give to each one who shall read these Notes on this beautiful epistle to the Philippians, abundant grace thus to confide in the Saviour, and to practise all the duties so tenderly enjoined on the Philippian Christians, and on us, by this illustrious prisoner in the cause of Christ.

REMARKS ON GRECIAN GAMES

The apostle Paul has many allusions to these games in his epistles, but especially in the third chapter of this epistle, in which his eye is evidently fixed upon the exercise of running.

δρομος--dromos-- or the exercise of running, was in great esteem amongst the ancient Grecians, insomuch that such as prepared themselves for it thought it worth their while to use means to burn or parch their spleen, because it was believed to be an hindrance to then, and retard them in their course. Homer tells us that swiftness is one of the most excellent endowments a man can be blessed withal. --Oyyss. v. 147, which is thus in the translation

No greater honour has been e'er attained Than what strong hands or nimble feet have gained

Indeed, all those exercises that conduced to fit men for war, were more especially valued. Now, swiftness was looked upon as an excellent qualification in a warrior, both because it serves for a sudden assault and onset, and likewise for a nimble retreat; and, therefore, it is not to be wondered that the constat character which Homer gives of Achilles is, that he was ποδαςωκυς, or swift of foot. And in the holy Scripture, David, in his poetical lamentation over these two great captains, Saul and Jonathan, take particular notice of this warlike quality of theirs. "They were," says he, "swifter than eagles, stronger than lions!"

Racing may be traced back to the earliest period of Grecian antiquity, and may be regarded as the first friendly contest in which men engaged. Accordingly, the Olympic and Pythain, probably also the other games, opened with foot-races, Foot-racing, perfected by systematic practice, was divided into different kinds, If you ran merely to the end of the course, (σταδιον) it was called stadium; if you went thither and back, you ran the double course διαυλος.

The longest course was δολιχος--dolichos--which required extraordinary speed and power of endurance. Suidas assigns twenty-four stadia to the δολιχος, and others only twelve; but the measure of it seems not to have been fixed or determinate, but variable at pleasure. Sometimes they ran back again to the place whence they at first set out, and sometimes they ran in armour. The lengths above mentioned have even been increased tot he number of four and twenty times over the stadium. This, it must be understood, was a large semi-circle of about one hundred and twenty-five geometrical paces long, which it derived the name stadium, it being a measure ordinarily used among the Greeks, being the eighth part of a Roman mile. These lengths will give some idea of the severity of the trial, and serve to illustrate the meaning of the apostle, when he speaks of running with patience in the race. Indeed, one Ladas, a victor at the Olympic games in the δολιχος,] or long race, was so exhausted by his efforts, that immediately on gaining the honour and being crowned, he yielded up his breath: a fact which also serves to throw light on the Scripture language, as showing with what intense eagerness these aspirants strove for the perishing chaplets. In the preparatory discipline, everything was done that could conduce to swiftness and strength. The training was severe, and the exercises were performed with the body naked and well oiled. The contest was generally most severe: to reach the goal sooner by one foot was enough to decide the victory. The competitors employed all their ability, and displayed the greatest eagerness to gain the prize. The nearer, too, they approached to the goal, the more did they increase their efforts. Sometimes the victory depended upon a final spring; and happy he that retained enough power to leap first to the goal.

For these remarks the reader is indebted to Potter's Archeologia Graeca and Kitto's Cyclopaedia of biblical Literature -- Editor.

End of Barnes Notes on Philippians.

Observe here, 1. The loving, affectionate, and endearing compellations which St. Paul bestows upon his beloved Philippians: he calls them his brethern twice, in one verse, his dearly beloved and longed for, his joy and crown; thereby testifying his fervent affection towards them, his passionate longing for their spiritual welfare, and that their conversion by his preaching was matter of great joy and comfort to him, yea, the crown and honour of his ministry, My joy and crown; that is, my chief joy, and crown of rejoicing, that which he rejoiced in more than he could in an earthly crown.

Behold in this glass the heart of every faithful ambassador of Jesus Christ: it would not please them so much to have an imperial crown set upon their heads, and to be made the emperors of the world, as to see souls brought off from the world, by their ministry, to the obedience of the word. This made the Philippians St. Paul's joy and crown at present, and gave him hopes they would be his crown of rejoicing in the day of Christ. May the same mind be in us which was in this great apostle.

Observe, 2. The great and important duty which St. Paul here exhorts the Philippians to; and that is, steadfastness in the faith and doctrine of the gospel in general: and in particular, in the liberty wherewith Christ hath made them free, without obliging themselves to observe circumcision, or any part of the ceremonial law: Stand fast in the Lord, my dearly beloved, my joy and crown.

Learn hence, 1. That steadfastness in the true religion, and perseverance in the faith of Christ, is the great and indespensable duty of every Christian that has a due regard to his salvation. That such a steadiness in the faith of Christ, and his holy religion, is a present joy, and will be an eternal crown of rejoicing to the ministers of God.

The former verse was an exhortation to constancy; this to concord.

Here observe, 1. The persons exhorted to the duty; two women of eminent note in the church, Euodias and Syntyche, who laboured with him in the gospel, that is, in offices proper to their sex, not in public preaching, but in private teaching of youth, and instructing other women in the principles of religion. Between these two good women it seems there was some difference, a want of love and unanimity; it is but too frequent for persons truly pious, and painful in the work of the Lord, to be at odds among themselves: and such are the fatal consequences of such differences, though between two persons only, that they are looked upon as worthy to be taken notice of by a great apostle.

Observe, 2. The great care and pains which St. Paul takes, timely to compose this petty difference between these two persons: he writes to an emiment minister in the church at Philippi, whom he calls his true yoke-fellow, (because they had faithfully laboured togither in planting a Christian church in that city,) to exert his utmost endeavours in reconciling these two disagreeing parties.

Such as are sensible of the dangerous mischiefs of strife and contention, of discord and division, will account it their duty to look to breaches betimes, to quench such fires at their first kindling, and will call in all the help they can, by engaging the prayers and tears of God's ministers, and the endeavours of all faithful Christians, in order thereunto: and all this care, God knows, is little enough.

Observe, 3. The charitable thoughts and good opinion which St. Paul had of his fellow-labours at Philippi: he believed their names were in the book of life; that is, he adjudged them truly gracious persons, and in a state of salvation: though none can pass a certain and infallible judgment upon others, yet such as are holy in conversation themselves, and contrite in their utmost endeavours to promote holiness in others, nay, in the judgment of charity, be pronounced persons whose names are in the book of life.

Observe here, 1. The duty exhorted to: Christian cheerfulness and joy; a duty which glorifies God, adorns religion, is beneficial to ourselves, by enabling us to bear afflictions, to glory in them, and to triumph over them.

Observe, 2. The object of this duty, a glorious and replenishing object; Christ the Lord: Rejoice in the Lord.

3. The perpetuity and constancy of the duty: Rejoice alway; that is, at all times, and in all conditions.

4. The difficulty of the duty, implied in the repetition of the command: Again, I say, Rejoice.

From the whole note, 1. That the Lord Jesus Christ is the great, sure, and perpetual joy of his children and people.

2. That it is their duty to be joying in him always, and always rejoicing for him, and to rejoice in their knowledge fo him, in his undertaking for them, in their interest in him, in their influences of grace and comfort derived from him, in their hopes fo glory to be eternally enjoyed with him.

3. That to get the heart up to this duty, at all times, and in all conditions, is no easy work: therefore the exhortation is doubled: Rejoice alway; and again I say, Rejoice; pointing out how averse we are to this spiritual and very beneficial duty.

That is, let your mildness and gentleness towards others, your meekness and patience under your own trials, be very conspicuous, because the Lord is at hand to execute judgment on his own crucifiers, and on the persecutors of his own people.

Learn, That the consideration of the certainty and suddenness of Christ's coming to judgment, ought to be improved by us as an argument to all mildness and gentleness towards others, and to all meekness and patience under our present sufferings. Let your moderation be known unto all men, &c.

Observe here, 1. The duty exhorted to, namely, to be anxiously and solicitously careful for nothing; it is not care, but carefulness, that is, inordinate care, heart-cutting, distracting, and soul-rending care, and solicitude, which is here forbidden: there is a prudent, provident care for the things of this life, which is an unquestionable duty.

Observe, 2. The remedy prescribed for the prevention of solicitous care; and that is, fervent prayer: In every thing by prayer, with thanksgiving, let your requests be made known. The people of God may and ought to have recourse to him in every thing.

Observe, 3. The apostle directs to thanksgiving in every thing, as well as to prayer: In every thing by prayer, with thanksgiving, let your requests be made known. When afflicted, we are to be thankful for the expected benefit of afflictions; when tempted, to be thankful that God will not leave us to be tempted above what we are able; when we fall into sin, there is cause for thankfulness that we are not left to run into all sin, that we were not cut off in the very act of sin, and did not die in our sins: thus are we in everything to give thanks.

Observe, 4. The benefit and advantage which St. Paul assures them would redound unto them, by the practice of the fore-mentioned duties, namely, sweet peace which passeth all understanding; that is, which none can conceive that have not felt it, and none can express that have experienced it. This peace, he tells them, will keep and guard their hearts and minds; a sound peace is the soul's guard against all inward terrors and outward troubles: as the persons of princes are secured by guards of armed and valiant men, who watch while they sleep; so are christians guarded and secured by the peace of God, better than any prince ever was by a guard of forty thousand men. The peace of God shall keep your hearts and minds through Christ Jesus; that is, through the assistance of Christ Jesus.

Here we have a very comprehensive precept, describing the duties of all christians: Whatsoever things are true; truth is the principal character of our profession, and is to be expressed in our words and actions.

Whatsoever things are honest, venerable, or grave; that is, answer the dignity of our high calling, and agree with the gravity and comeliness of the christian profession.

Whatsoever things are just, according to divine and human laws.

Whatsoever things are pure and chaste; intimating that we must preserve the heart, the hand, the tongue, the eye, from all impurity.

Whatsoever things are lovely, and of good report; as easiness to pardon, readiness to oblige, compassion to the afflicted, liberality to the distressed, sweetness of conversation, without gall and bitterness; these are of universal esteem with mankind, and soften the most savage tempers and dispositions.

Note here, 1. That there are things naturally honest, just, and lovely, in their own nature, and praise-worthy in themselves, which do raise and refine the human nature; and, without a command, their goodness is a strong obligation to observe them.

Note, 2. That christianity doth adopt morality, or precepts of good life and manners, into its frame and constitution, and it is indeed an integral part of the christian religion; not that any moral precepts, though never so good, can raise a soul from the death of sin to a life of holiness, without faith in Christ, and assistance from his Spirit; but the morality which the scriptures teach us, is founded not barely upon principles of reason, but divine revelation, and obliges us to the practice of moral duties, in obedience to Christ's command, in conformity to his example, in the strength of his assistance, and with an eye to his glory.

Observe, 1. With what great confidence and good assurance St. Paul here recommended his own practice and example to his people's imitation: all those things which he had by his doctrine and life commended to them, were to be carefully observed and imitated by them. It is a blessed thing, when a people's eyes are taught by their minister's holiness of life, and their ears by the soundness of his doctrine.

Our people have eyes to see how we walk, as well as ears to hear what we preach; therefore it is a minister's great duty, by strictness and gravity of deportment, to maintain his esteem in the consciences of his people, yet always tempering gravity with a condescending affability. That minister only can go off the stage with honor and comfort, who has left behind him the good seed of sound doctrine, and the good savour of an holy example; that can say with our apostle, The things which you have both heard and seen in me, do.

Observe, 2. The promise annexed to the foregoing precept, These things do, and the God of peace shall be with you.

Where note, 1. Who will be with us: the God of peace: now he that is the God of peace, is the God of power; he that is the God of peace, is the God of patience, who, though he can punish, yet he will pardon the infirmities of his people.

Note, 2. How he will be with us: the heart of God will be with us, and the help and presence of God will be with us, to guide and direct us, to lead and conduct us, to cover and protect us; and, if God be with us, we shall shortly be with him.

Learn hence, That those which obey the gospel, whatsoever or whomsoever they want, shall ever abide in a peaceful and blessed condition: These things do, and the God of peace shall be with you.

Our apostle being now come to the conclusion of this epistle, acquaints the Philippians with what great joy he had received their charity sent unto him; and that it came no sooner, he believed did not proceed from any disrespect towards him, but only for want of either ability or opportunity of sending to him: yet withal gives them to understand, that he could bear want, or a strait condition, very well, for, having Christ for his teacher, he had learned in whatsoever state he was, therein to be content; he could bear either plenty or scarcity, fulness or want; yea, could do all things through Christ that strengthened him.

Observe here, 1. The vicissitude and great uncertainty of St. Paul's outward condition: at one time he abounds, at another time he is abased; at one time he abounds, at another time he is abased; at one time he is full, at another in want; teaching us, that the dearest of God's children, in regard of their outward condition, are subject to variety of changes.

Observe, 2. The general lesson which they have learnt, with reference to this variety of conditions, and that is, the lesson of contentment: I have learned, in whatsoever state I am, therewith to be content.

Observe, 3. The particular lessons learnt by him: Both how to abound, and how to be abased. They are both hard lessons, but, of the two, perhaps it is harder to know how to abound, than how to be abased.

Quest. 1. When may man be said to know how to abound?

Ans. When he sets a due value and right esteem upon the things of the world, and neither prizes them too high nor too low: when a man so uses his abundance as to avoid the temptations which do attend and accompany that abundance; when he is willing to part with his abundance at the call and command of God; and, in a word, when he attends more to the duties of his prosperous state, than to the sensual pleasures and satisfaction of it.

Quest. 2. What is it to know how to be abased?

Ans. Not to be discouraged, or suffer the spirit to sink or faint in the day of adversity: to be not only humbled by affliction, but humble under it; to suffer what God inflicts, without impatience or complaint, without sourness of spirit or discontent; to believe the hand of a Father: that whatever we part with, is but a perishing creature; that God is able to restore all our lost comfort with advantage to us, and will do it if it be good for us, either in kind or equivalency: this is to know how to be abased.

Quest. 3. How doth it appear harder to know how to abound, than how to be abased?

Ans. Thus: there are more duties, and harder duties, required of those that abound, than of them that want. There are more temptations, and stronger temptations, which attend those in abundance than them that want.

Hence it is that God gives so many solemn charges and commands to those that abound, to take heed to themselves, more than those that are in want. When thou art full, then beware lest thou forget the Lord thy God,, and thy heart be lifted up. Deut 6:12

In a word, I do not remember one instance in all the scripture of a full or prosperous condition, which was ever so much as the remote occasion of the sinner's conversion unto God; but I find in scripture that an afflicted condition has been blessed to many for this end, 2Chr 33:12; Hos 5:15; Job 23:14.

Observe, 4. The school which St. Paul learnt this great lesson in, to know how to be abased, and how to abound, and to be thoroughly content in every condition: it was not at Gamaliel's feet, but Christ's feet: I can do all things through Christ strengthening me. Christ was both his tutor and his strengthener, he taught him his lesson, and enabled him to practise it.

See here, 1. That a real Christian is able to do all things, all things that concern a Christian, all things that belong to the glory of God, and his soul's salvation; all things, not in a legal, but evangelical sense; not all things, nor indeed any thing, with a sinless perfection, but all things in respect of his love to the whole law, in respect of his purpose and resolution, in respect of his desire and endeavours.

Again, I can do all things; understand it in an active sense, I can deny myself, believe in a withdrawing God, conquer the world, subdue unmortified corruption, and live a life of evangelical perfection: take it also in a passive sense, I can suffer all things, I can bear Christ's cross, wear his yoke, endure any thing for him, or from him, when called forth to suffer.

Note, 2. That as a Christian can do all things, so his ability to do all things lies not in himself, but in Christ. A believer receives an active power from Christ, to enable him to do whatever he requires him to do: ability to subdue corruption, to conquer temptation, to bear affliction, and to glorify God in every condition: all this is from Christ; and the sincere Christian may say with this eminent saint, I can do all things through Christ that strengthens me.

Although our apostle had declared in the foregoing verses, that he had fully learnt the lesson of contentment in all conditions, and could bear poverty and want without complaining, yet withal he assures them here, that they did well in sending such supplies to him in prison by Epaphroditus, as they had done; and thereby testifying, by their Christian commisseration, that they shared with him in his afflictions and sufferings for Christ.

Where note, 1. The apostle's thankful acknowledgment of the Philippians' present liberality towards him, now in bonds for preaching the gospel to them; and how he takes occasion from thence to make an honourable mention of their former bounty towards him, even from his first preaching of the gospel to them; nay, when he was gone from them at Philippi, and preached to those at Thessalonica, yet did the Philippians send their bounty after him more than once, which no other church had then done besides themselves.

Learn hence, 1. That there is a rule of equity to be observed, as between other relations, so between ministers and people, that as they bestow labour and pains, so they should receive encouragement and maintenance, and this not barely as a gratuity, but as a due debt.

2. That the faithful ministers of Christ, though they may challenge a supply of temporal things from their people, for their spiritual things, as a due debt; yet do they fully receive it, and gratefully acknowledge it, to the honour and commendation of their people, with fervent prayer to God, that it may be a fruit redounding to their account in the great day of account. O ye Philippians, know, that when no church communicated with me, ye sent once and again to my necessities.

Here remark, 1. The modesty and great ingenuity of the apostle, in assuring them, that his praising their liberality so much was not upon design to get more: Not because I desire a gift; that is, any further gift for my own private advantage; I am far from the thought of spunging upon you: but I aim at your advantage in this that your liberality may afford you the fruits of a plentiful reward in the day of Christ, who will not forget your work and labour of love in ministering to the saints. Having thus guarded against all suspicion of greediness in himself, and evidenced that his commending of their liberality was not upon design, he proceeds again to praise their liberality yet farther, and extols it in such words as may cause admiration.

Note, 1. How abundantly satisfied the apostle was with what he had received, I have all, and abound, I am full; as if he had had the treasures of the Indies in his coffers. Grace is content with a little, and thinks that little an abundance; the contented man only is rich.

2. How St. Paul gives an acknowledgment, under his hand, that Epaphroditus had faithfully delivered to him the whole of their charity sent by him; I have received of Epaphroditus all the things which were sent from you. Epaphroditus was their chief minister, or bishop, a person of great reputation, whose fidelity none could suspect; yet St. Paul gives it under his hand, that he had executed his trust faithfully. Though a man be never so trust-worthy in himself, and be never so much entrusted by others, yet he ought, in wisdom, to guard against any suspicion which may be taken up against his honesty and faithfulness.

Note, 3. The high expressions which St. Paul makes use of, in setting forth the Philippians' charity towards him: he calls it an odour of sweet smell, a sacrifice acceptable and well-pleasing to God; the very same words here which he makes use of, Eph 5:2, where he calls the death of Christ, a sacrifice and sweet- smelling savour. The expression is borrowed from the Levitical sacrifices, which were of God's appointing and approving; and it imports, that our charity expressed towards the members, but especially the ministers, of Jesus Christ, now under the gospel, is as acceptable and well-pleasing unto God as the sweetest incense and the fattest sacrifices were under the law.

Here observe, That the Socinians, to lessen the meritoriousness of Christ's sacrifice, do parallel this text with that other, Eph 5:2, "Is the death of Christ (say they) called a sacrifice, and sweet-smelling savour? So is the Philippians' charity here called a sacrifice, but both in a figurative and metaphorical sense only."

But mark the difference, St. Paul, Eph 5:2 says, Christ gave himself a sacrifice, which, being once offered, was sufficient to take away sin, Heb 10:10 but the Philippians are not said to give themselves a sacrifice, but their alms were as grateful to God as incense.

If it be said from Rom 12:1 that believers are required to present themselves living sacrifices unto God, and acceptable: I answer, So they are, and so they do present themselves gratulatory, but not expiatory, sacrifices unto God, Ye are a royal priesthood, to offer up spiritual sacrifices, acceptable unto God through Jesus Christ. 2Pe 2:5 Christ's oblation and sacrifice was acceptable for itself; believers, and their eucharistical sacrifices, are acceptable to God only in, by, and through, our Lord Jesus Christ, By him set us offer the sacrifice of praise continually. Heb 13:15

Note lastly, The assurance which St. Paul gives the Philippians, that God would abundantly recompense their charity into their own bosoms, ver. 19.My God will supply all your need, &c. As if he had said, "Do not think you shall want, because you have liberally supplied my wants; no, my God will supply you, for your supplying me: According to his riches in glory, that is, according to his rich mercy and glorious grace." There is no need to be supplied in the glory of the next life, but there is a glory in rich grace, which readily and plentifully supplies all the needs in this life.

Note, 1. That such as administer now to the wants of others, may fall into want, and be driven to straits themselves.

2. That the more forward they have been to supply the wants and administer to the necessities of others in the time of their abundance, the more may they expect from the bountiful hand of God, in the day of their necessity and distress: My God shall supply all your need, &c.

Note here, 1. The endearing title given to Almighty God, God our Father; the word Father is a title of great honour; the word our is a word of singular comfort. The appropriating positive terms, mine, thine, ours, have a great sweetness in them, and breathe abundance of affection. As Luther used to say, "The comfort of the gospel lay in pronouns possessive, when we can say with believing Thomas, My Lord and my God; with blessed Paul, Who loved me, and gave himself for me."

Learn, That God is a Father in a more peculiar and special manner to all that are interested in his Son Jesus Christ. The word Father implies spiritual generation, that we are begotten by him, and like unto him; it implies vehemency of affection, no bowels comparable unto a father's; it implies designed benefit by correction, that he exercises in unto profit.

And in the word our is implied, that God is the Father of every believer, the weakest as well as the strongest; we are all the children of God, through faith in Christ Jesus: and it points out our duty also, that as there is one God and Father of all, so all believers should be of one heart and of one mind among themselves.

Note, 2. What it is which our apostle attributes and ascribes unto God, namely, glory, and that for ever and ever. Glory, that is, the manifestation of all his glorious excellences and perfections.

Learn hence, That it is the fervent desire of all believers to have the worth and excellences of God everlastingly acknowledged, and in a boundless manner displayed: Unto God be glory for ever and ever.

This word, for ever and ever, is, upon different accounts, the saddest and sweetest word in all the Bible. When applied to sinners, and what they suffer from God as the desert, the due desert, of their sins, then it is a word of the saddest weight, Rev 14:11. The smoke of their torment ascendeth up for ever and ever;

They shall be punished with everlasting destruction from the presence of the Lord. 2Thess 1:9

'Tis the word for ever and ever that sets all hell a roaring, and it is the same word that fills heaven with joy and rejoicing. To God and our Father be glory for ever and ever. Amen.

Our apostle closes this letter with respectful salutations; he salutes in his own name all and every saint in Christ Jesus; the soul of the poorest and meanest saint was not neglected by this great apostle: he loved the brotherhood, the whole fraternity of believers, the whole society of saints. All church members are saints by external and visible profession, and ought to be so by internal renovation and spiritual regeneration, and one as well as the other are here saluted by the apostle. Salute every saint in Christ Jesus.

Next he sends the salutations of all the brethern that were with him, and of all the saints that were at Rome, all those whom he had there converted to Christianity, and particularly some of those that were in Nero's family, and called here Cesar's household.

Where note, 1. That such a mighty efficacy had the preaching of the gospel, accompanied with the influences of the Holy Spirit, that it entered the houses of the greatest persecutors, and changed the hearts of some who were most unlikely to receive and entertain it. Behold, here are some in bloody Nero's family converted to Christ by the preaching of the gospel; those of Cesar's household.

Note, 2. That sometimes God endues the professors of the gospel in general, and young converts in particular, with such a spirit of zeal and courage, magnanimity and holy resolution, that they dare lift up a banner for truth, and publicly own the despised members of Christ, without either shame or fear: Those of Cesar's household do greet and salute you.

He shuts up all with the usual apostolical valediction: by grace, we are to understand the free favour of God, as the fountain; and all good things, as so many streams flowing from that fountain; this is called the grace of our Lord Jesus Christ, because purchased by his merit, and applied by his intercession.

This grace he prays may be with them in the sweet effects of it, and in the sensible apprehensions of it, to enlighten, sanctify, comfort,and quicken them more and more: knowing then the exceeding riches of grace which we have in Christ Jesus our Lord, let us glorify him, eminently, abundantly; and as we have all things by him, let us do all things for him, and to his glory.