Philippians 1

Preface to the Epistle of Paul the Apostle to the Philippians We have already seen, Act 16:12 , that Philippi was a town of Macedonia, in the territory of the Edones, on the confines of Thrace, and very near the northern extremity of the Aegean Sea. It was a little eastward of Mount Pangaeus, and about midway between Nicopolis on the east, and Thessalonica on the west. It was at first called Crenides, and afterwards Datus; but Philip, king of Macedonia and father of Alexander, having taken possession of it and fortified it, called it Philippi, after his own name. Julius Caesar planted a colony here, which was afterwards enlarged by Augustus; and hence the inhabitants were considered as freemen of Rome. Near this town, it is thought, the famous battle was fought between Brutus and Cassius on the one side, and Augustus and Mark Anthony on the other, in which the former were defeated, and the fate of the empire decided. Others think that this battle was fought at Philippi, a town of Thebes in Thessaly. The Gospel was preached first here by St. Paul. About the year of our Lord 53, St. Paul had a vision in the night; a man of Macedonia appeared to him and said, Come over to Macedonia and help us. He was then at Troas in Mysia; from thence he immediately sailed to Samothracia, came the next day to Neapolis, and thence to Philippi. There he continued for some time, and converted Lydia, a seller of purple, from Thyatira; and afterwards cast a demon out of a Pythoness, for which he and Silas were persecuted, cast into prison, scourged, and put into the stocks: but the magistrates afterwards finding that they were Romans, took them out of prison and treated them civilly. See the account, Act 16:9 , etc. The Philippians were greatly attached to their apostle, and testified their affection by sending him supplies, even when he was laboring for other Churches; and they appear to have been the only Church that did so. See Phi 4:15 , Phi 4:16 . There is not much controversy concerning the date of this epistle; it was probably written in the end of a.d. 62, and about a year after that to the Ephesians. Dr. Paley conjectures the date by various intimations in the epistle itself. "It purports," says he, "to have been written near the conclusion of St. Paul's imprisonment at Rome, and after a residence in that city of considerable duration. These circumstances are made out by different intimations; and the intimations upon the subject preserve among themselves a just consistency, and a consistency certainly unmeditated. First, the apostle had already been a prisoner at Rome so long, as that the reputation of his bonds, and of his constancy under them, had contributed to advance the success of the Gospel. See Phi 1:12-14 . Secondly, the account given of Epaphroditus imports that St. Paul, when he wrote the epistle, had been in Rome a considerable time. 'He longed after you all, and was full of heaviness because ye had heard that he had been sick;' Phi 2:26 . Epaphroditus had been with Paul at Rome; he had been sick; the Philippians had heard of his sickness; and he again had received an account how much they had been affected by the intelligence. The passing and repassing of these advices must necessarily have occupied a large portion of time, and must have all taken place during St. Paul's residence at Rome. Thirdly, after a residence at Rome, this proved to have been of considerable duration, he now regards the decision of his fate as nigh at hand: he contemplates either alternative; that of his deliverance, Phi 2:23 , Phi 2:24 : 'Him therefore, (Timothy), I hope to send presently, so soon as I shall see how it will go with me; but I trust in the Lord that I also myself shall come shortly;' that of his condemnation, Phi 2:17 : Yea, and if I be offered upon the sacrifice and service of your faith, I joy and rejoice with you all. This consistency is material, if the consideration of it be confined to the epistle. It is farther material, as it agrees, with respect to the duration of St. Paul's first imprisonment at Rome, with the account delivered in the Acts, which, having brought the apostle to Rome, closes the history, by telling us that he dwelt there two whole years in his own hired house." Hor. Paul., page 242. On the agreement between the epistle and the history, as given in the Acts, Dr. Paley makes many judicious remarks, which I cannot insert here, but must refer to the work itself; and I wish all my readers to get and peruse the whole work as an inestimable treasure of sacred criticism on the authenticity of Paul's epistles. The Epistle to the Philippians is written in a very pleasing and easy style; every where bearing evidence of that contented state of mind in which the apostle then was, and of his great affection for the people. It appears that there were false apostles, or Judaizing teachers, at Philippi, who had disturbed the peace of the Church; against these he warns them, exhorts them to concord, comforts them in their afflictions for the Gospel, returns them thanks for their kindness to him, tells them of his state, and shows a great willingness to be a sacrifice for the faith he had preached to them. There is a Divine unction in this epistle which every serious reader will perceive. Paul, in conjunction with Timothy, addresses himself to the saints at Philippi, and gives them his apostolical benediction, Phi 1:1 , Phi 1:2 . Thanks God for their conversion and union, and expresses his persuasion that God will continue his work among them, Phi 1:3-6 . Tells them of his strong affection for them, and prays that they may be filed with the salvation of God, Phi 1:7-11 . Shows them how much his persecution had contributed to the success of the Gospel, Phi 1:12-14 . Informs that there were some at Rome who preached the Gospel from unworthy motives; yet he was convinced that this, which was designed to injure him, should turn to his advantage, Phi 1:15-19 . Mentions his uncertainty whether he should be liberated or martyred, and his perfect readiness to meet either; yet, on the whole, expresses a hope that he should again visit them, Phi 1:20-26 . Exhorts them to a holy life, and comforts them under their tribulations, Phi 1:27-30 . Verse 1 Paul and Timotheus - That Timothy was at this time with the apostle in Rome we learn from Phi 2:19 , and also that he was very high in the apostle's estimation. He had also accompanied the apostle on his two voyages to Philippi, see Acts 16 and 20., and was therefore deservedly dear to the Church in that city. It was on these accounts that St. Paul joined his name to his own, not because he was in any part the author of this epistle, but he might have been the apostle's amanuensis, though the subscription to the epistle gives this office to Epaphroditus. Neither in this epistle, nor in those to the Thessalonians and to Philemon does St. Paul call himself an apostle; the reason of which appears to be, that in none of these places was his apostolical authority called in question. Bishops and deacons - Επισκοποις· The overseers of the Church of God, and those who ministered to the poor, and preached occasionally. There has been a great deal of paper wasted on the inquiry, "Who is meant by bishops here, as no place could have more than one bishop?" To which it has been answered: "Philippi was a metropolitan see, and might have several bishops." This is the extravagance of trifling. I believe no such officer is meant as we now term bishop. Verse 2 Grace be unto you - See on Rom 1:7 (note). Verse 3 Upon every remembrance - As often as you recur to my mind, so often do I thank God for the great work wrought among you. Some think that the words should be translated, for all your kind remembrance; referring to their kind attention to the apostle, in supplying his wants, etc. Verse 4 Always in every prayer - I pray often for you, and have great pleasure in doing it, seeing what God has already wrought among you. Verse 5 For your fellowship in the Gospel - if we consider κοινωνια as implying spiritual fellowship or communion, then it signifies, not only their attention to the Gospel, their readiness to continue it, and perseverance in it, but also their unity and affection among themselves. Some understand the word as expressing their liberality to the apostle, and to the Gospel in general; for the term may not only be applied to communion among themselves, but to communications to others. This sense, though followed by Chrysostom and Theophylact, does not appear to be the best; though we know it to be a fact that they were liberal in supplying the apostle's necessities, and, no doubt, in ministering to the support of others. Verse 6 Being confident - There shall be nothing lacking on God's part to support you; and to make you wise, holy and happy; and bring you at last to his kingdom and glory. Verse 7 It is meet for me to think this - Εστι δικαιον· It is just that I should think so, because I have you in my heart - you live in my warmest love and most affectionate remembrance. Inasmuch as both in my bonds - Because you have set your hearts upon me in my bonds, sending Epaphroditus to minister to me in my necessities, Phi 2:25 , and contributing of your own substance to me, Phi 4:14 , sending once and again to me while I was in bonds for the defense of the faith, Phi 4:15 , Phi 4:16 ; those things which being a sweet savor, a sacrifice well pleasing and acceptable to God, Phi 4:18 , confirm my hope concerning you; especially when I find you yet standing firm under the like afflictions, having the same conflict which ye saw in me, when I was among you, Act 16:12 , etc., and now hear to be in me, Phi 1:30 . Whitby. Verse 8 For God is my record - I call God to witness that I have the strongest affection for you, and that I love you with that same kind of tender concern with which Christ loved the world when he gave himself for it; for I am even ready to be offered on the sacrifice and service of your faith, Phi 2:17 . Verse 9 This I pray - This is the substance of all my prayers for you, that your love to God, to one another, and to all mankind, may abound yet more and more, ετι μαλλον και μαλλον περισσευη, that it may be like a river, perpetually fed with rain and fresh streams so that it continues to swell and increase till it fills all its banks, and floods the adjacent plains. In knowledge - Of God's nature, perfections, your own duty and interest, his work upon your souls, and his great designs in the Gospel. And in all judgment - Και πασῃ αισθησει· In all spiritual or moral feeling; that you may at once have the clearest perception and the fullest enjoyment of those things which concern your salvation; that ye may not only know but feel that you are of God, by the Spirit which he has given you; and that your feeling may become more exercised in Divine things, so that it may he increasingly sensible and refined. Verse 10 That ye may approve things that are excellent - Εις το δοκιμαζειν ὑμας τα διαφεροντα· To the end that ye may put to proof the things that differ, or the things that are in are more profitable. By the pure and abundant love which they received from God they would be able to try whatever differed from the teaching they had received, and from the experience they had in spiritual things. That ye may be sincere - Ἱνα ητε ειλικρινεις. The word ειλικρινεια, which we translate sincerity, is compounded of ειλη, the splendor of the sun, and κρινω, I judge; a thing which may be examined in the clearest and strongest light, without the possibility of detecting a single flaw or imperfection. "A metaphor," says Mr. Leigh, "taken from the usual practice of chapmen, in the view and choice of their wares, that bring them forth into the light and hold up the cloth against the sun, to see if they can espy any default in them. Pure as the sun." Be so purified and refined in your souls, by the indwelling Spirit, that even the light of God shining into your hearts, shall not be able to discover a fault that the love of God has not purged away. Our word sincerity is from the Latin sinceritas, which is compounded of sine, without, and cera, wax, and is a metaphor taken from clarified honey; for the mel sincerum, pure or clarified honey, is that which is sine cera, without wax, no part of the comb being left in it. Sincerity, taken in its full meaning, is a word of the most extensive import; and, when applied in reference to the state of the soul, is as strong as the word perfection itself. The soul that is sincere is the soul that is without sin. Without offense - Απροσκοποι· Neither offending God nor your neighbor; neither being stumbled yourselves, nor the cause of stumbling to others. Till the day of Christ - Till he comes to judge the world, or, till the day in which you are called into the eternal world. According to this prayer, a man, under the power and influence of the grace of God, may so love as never to offend his Maker, to the latest period of his life. Those who deny this, must believe that the Spirit of God either cannot or will not do it; or, that the blood of Christ cannot cleanse from all unrighteousness. And this would be not only antiscriptural, but also blasphemous. Verse 11 Being filled with the fruits of righteousness - By righteousness we may understand, here, the whole work of the Spirit of God, in the soul of a believer; and by the fruits of righteousness, all holy tempers, holy words, and right actions. And with these they are to be filled, πεπληρωμενοι, filled up, filled full; the whole soul and life occupied with them, ever doing something by which glory is brought to God, or good done to man. By Jesus Christ - That is, according to his doctrine, through the power of his grace, and by the agency of his Spirit. Unto the glory and praise of God - God being honored when the work of his grace thus appears to men in the fruits of righteousness; and God is praised by all the faithful when his work thus appears. Every genuine follower of God has his glory in view by all that he does, says, or intends. He loves to glorify God, and he glorifies him by showing forth in his conversion the glorious working of the glorious power of the Lord. Verse 12 That the things which happened unto me - St. Paul was at this time a prisoner at Rome, and it appears probable that he had already been called to make a defense for himself, and to vindicate the doctrines of the Gospel; and this he had been enabled to do in such a manner that the honor of the Gospel had been greatly promoted by it. As the Philippians loved him greatly, he felt it right to give them this information relative to his state, and how God had turned his bonds to the advantage of that cause on account of which he was bound. Verse 13 My bonds - are manifest in all the palace - In consequence of the public defense which he was obliged to make, his doctrines must be fully known in the court, and throughout the whole city, as on his trial he would necessarily explain the whole. The praetorium, πραιτωριον, which we here translate palace, signifies the court where causes were heard and judged by the praetor or civil magistrate; it sometimes signifies the general's tent, and at others, the emperor's palace. It is supposed that it is used in this latter sense here. There were, no doubt, persons belonging to the emperor's household who would bring the news of so remarkable a case to the palace; for we find that there were Christians even in Caesar's household; Phi 4:22 . Verse 14 Waxing confident - Finding the effect produced by the public defense which the apostle made, they were greatly encouraged, and the more boldly and openly proclaimed the doctrine of Christ crucified. The word - The doctrine of Christ; several excellent MSS. and versions add, some Θεου, others Κυριου, the word of God, or the word of the Lord. This is a respectable reading, and is probably genuine. Verse 15 Some - preach Christ even of envy and strife - These must have been the Judaizing teachers, who insisted on the necessity of connecting the Mosaic rites with the Christian institutions; and, probably, denounced Paul to the Jews dwelling at Rome as not only an enemy to the law and the prophets, but also as a very imperfect Christian, because he declared strongly against the doctrine of circumcision, etc.; and no doubt endeavored to prejudice him with the heathen Romans. The word preach is not to be taken here as implying that the different persons mentioned were what we call preachers of the Gospel: all that we can understand from St. Paul's use of the word is, that they proclaimed Christ as the promised Messiah, espoused the Christian cause, and contended, whether in public or private, that this Jesus was the Christ; but nothing of this kind appears to have been intended in reference to the conversion of sinners. Some also of good will - Some, through mere benevolence to the apostle, both espoused his doctrine and vindicated his cause. Verse 16 Preach Christ of contention - The Judaizing teachers, they also preach Christ; they acknowledge that Jesus is the Christ or promised Messiah, and preach him as such. Not sincerely - Ουχ ἁγνως· Not chastely, garbling the Gospel; not speaking the whole truth, but just what served their purpose; and at the same time they denounced the apostle as an enemy to the Divine institutions, because he spoke against circumcision. Verse 17 The other of love - Through a sincere desire, not only to make known the way of salvation to the people, but also to vindicate and help the apostle, because they considered him as appointed by God to preach and defend the Gospel. The 16th and 17th verses are transposed by ABDEFG, and several others; the Syriac, Arabic of Erpen, Coptic, Sahidic, Ethiopic, Armenian, Vulgate, Itala, and several of the fathers. On this evidence Griesbach transposed them in his edition. Verse 18 What then? - It is a matter of little importance to me how Christ is preached, provided he be preached. I rejoice that any thing is known of him; and am truly glad that the Gospel is even made partially known, for this will lead to farther inquiries, and in the end be of service to the truth. Verse 19 This shall turn to my salvation - That is: It will be the means of my temporal safety; of my deliverance; for so the word σωτηρια is here to be understood. The Jews had denounced the apostle as an enemy to Caesar; but he knew that, when the nature of the Gospel should be fully known, the Romans would see that he could be no enemy to Caesar who proclaimed a prince whose kingdom was not of this world; and who had taught, in the most unequivocal manner, that all Christians were to give tribute to whom tribute was due, and while they feared God to honor also the king, though that king was Nero. Through your prayer - Knowing them to be genuine followers of Christ, he was satisfied that their prayers would be very available in his behalf; and under God he places much dependence upon them. The supply of the Spirit of Jesus Christ - The word επιχορηγια, which we translate supply, signifies also furnishing whatever is necessary. The Spirit of God he expected to help all his infirmities, and to furnish him with all the wisdom, prudence, strength of reason, and argument, which might be necessary for him in the different trials he had to pass through with his persecutors, and the civil powers, at whose judgment-seat he stood. Verse 20 Earnest expectation - He had the most confident expectation that God would stand by him, so that he should be enabled, with the utmost liberty of speech, εν πασῃ παρῥησια, to testify the Gospel of the grace of God; and, should he have the liberty of doing so, he was utterly regardless what the issue might be relative to himself. Whether life or death, was to him perfectly equal, and perfectly indifferent, providing Christ were magnified - his person, nature, doctrine, etc., shown to be, what they really are, most noble, most excellent, most necessary, and most glorious. Verse 21 For to me to live is Christ - Whether I live or die, Christ is gain to me. While I live I am Christ's property and servant, and Christ is my portion; if I die - if I be called to witness the truth at the expense of my life, this will be gain; I shall be saved from the remaining troubles and difficulties in life, and be put immediately in possession of my heavenly inheritance. As, therefore, it respects myself, it is a matter of perfect indifference to me whether I be taken off by a violent death, or whether I be permitted to continue here longer; in either case I can lose nothing. Verse 22 But if I live in the flesh - Should I be spared longer, I shall labor for Christ as I have done; and this is the fruit of my labor, that Christ shall be magnified by my longer life, Phi 1:20 . Yet what I shall choose I wot not - Had I the two conditions left to my own choice, whether to die now and go to glory, or whether to live longer in persecutions and affliction, (glorifying Christ by spreading the Gospel), I could not tell which to prefer. Verse 23 For I am in a strait betwixt two - Viz. the dying now, and being immediately with God; or living longer to preach and spread the Gospel, and thus glorify Christ among men. Having a desire to depart, and to be with Christ - Την επιθυμιαν εχων εις το αναλυσαι. It appears to be a metaphor taken from the commander of a vessel, in a foreign port, who feels a strong desire αναλυσαι, to set sail, and get to his own country and family; but this desire is counterbalanced by a conviction that the general interests of the voyage may be best answered by his longer stay in the port where his vessel now rides; for he is not in dock, he is not aground, but rides at anchor in the port, and may any hour weigh and be gone. Such was the condition of the apostle: he was not at home, but although he was abroad it was on his employer's business; he wishes to return, and is cleared out and ready to set sail, but he has not received his last orders from his owner, and whatever desire he may feel to be at home he will faithfully wait till his final orders arrive. Which is far better - Πολλῳ - μαλλον κρεισσον· Multo magis melior, Vulgate; much more better. The reader will at once see that the words are very emphatic. Verse 24 To abide in the flesh - It would certainly be gain to myself to die, but it will be a gain to you if I live. If I die I shall go immediately to glory; if I live I shall continue to minister to you, and strengthen you in the faith. Verse 25 Having this confidence, I know that I shall abide - Convinced that it is necessary that I should live longer, for the spreading and defense of the Gospel, I am persuaded that I shall now be liberated. This was in fact the case, for, after having been two years in bonds at Rome, he was released. For your furtherance - In the way of righteousness. And joy of faith - And happiness in that way. The farther a man proceeds in the way of truth, the stronger his faith will be; and the stronger his faith, the greater his joy or happiness. Verse 26 That your rejoicing may be more abundant - Men rejoice more in recovering a thing that was lost, than they do in a continual possession of what is of much greater value. Verse 27 Let your conversation be as it becometh the Gospel - The apostle considers the Church at Philippi as a free or imperial city, which possesses great honors, dignities, and privileges; and he exhorts them to act, αξιως, worthy of or suitably to those honors and privileges. This is the idea that is expressed by the word πολιτευεσθε, act according to the nature of your political situation, the citizenship and privileges which you possess in consequence of your being free inhabitants of Christ's imperial city, the Church. The apostle resumes the same metaphor, Phi 3:20 : ἡμων - το πολιτευμα εν ουρανοις ὑπαρχει· For our citizenship is in heaven; but in this last verse he puts heaven in the place of the Church, and this is all right; for he, who is not a member of the Church of Christ on earth, can have no right to the kingdom of heaven, and he who does not walk worthy of the Gospel of Christ cannot be counted worthy to enter through the gates into the city of the eternal King. Whether I come and see you - Leaving the matter still in doubt as to them, whether he should again visit them. In one spirit - Being all of one mind under the influence of the Holy Ghost. Striving together - Συναθλουντες· Wrestling together, not in contention with each other, but in union against the enemies of the Gospel faith - the doctrine of Christ crucified, and freedom from all Mosaic rites and ceremonies, as well as from sin and perdition, through his passion and sacrifice. Verse 28 In nothing terrified by your adversaries - So it appears that the Church at Philippi was then under persecution. Which is to them - Ἡτις αυτοις εστιν. Some very judicious critics consider ἡτις as referring to πιστις, the faith of the Gospel, which they, the heathen, considered to be a token of perdition to all them who embraced it; but, as the apostle says, it was to them the Philippians, on the contrary, the most evident token of salvation; for, having embraced the faith of our Lord Jesus Christ, they were incontestably in the way to eternal blessedness. Verse 29 Unto you it is given in the behalf of Christ - Ὑμιν εχαρισθη· To you it is graciously given; it is no small privilege that God has so far honored you as to permit you to suffer on Christ's account. It is only his most faithful servants that he thus honors. Be not therefore terrified by your enemies; they can do nothing to you which God will not turn to your eternal advantage. We learn from this that it is as great a privilege to suffer for Christ as to believe on him; and the former in certain cases (as far as the latter in all cases) becomes the means of salvation to them who are thus exercised. Verse 30 Having the same conflict - When Paul preached the Gospel at Philippi he was grievously persecuted, as we learn from Acts 16:19-40, being stripped, scourged, thrown into prison, even into the dungeon, and his feet made fast in the stocks. This was the conflict they had seen in him; and now they heard that he had been sent prisoner to Rome as an evil doer, and that he was at present in bonds, and shortly to be tried for his life before the Roman emperor to whom he had been obliged to appeal. 1. It was no small encouragement to these persons, (1.) That whatever sufferings they met with they were supported under them. (2.) That they suffered in the same cause in which their illustrious apostle was suffering. (3.) That they suffered, not because they had done any evil, or could be accused of any, but because they believed in the Son of God, who died for them and for all mankind. (4.) That all these sufferings were sanctified to their eternal good. 2. And God is able to make the same grace abound towards us in like circumstances; it is for this purpose that such consolatory portions are left on record. He who is persecuted or afflicted for Christ's sake, is most eminently honored by his Creator. Introduction The apostle beseeches them by various considerations, to live

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

EPISTLE TO THE PHILIPPIANS. INTRODUCTION. I. THE SITUATION OF PHILIPPI. PHILIPPI is mentioned in the New Testament only in the following places and connexions. In Acts 16:11,12, it is said that Paul and his fellow-travellers "loosed from Troas, came with a straight course to Samothracia and Neapolis, and from thence to Philippi." It was at this time that the" Lord opened the heart of Lydia to attend to the things which were spoken by Paul," and that the jailer was converted under such interesting circumstances. In Acts 20:1-6, it appears that Paul again visited Philippi after he had been to Athens and Corinth, and when on his way to Judea. From Philippi he went to Troas. In 1Thes 2:2, Paul alludes to the shameful treatment which he had received at Philippi, and to the fact, that having been treated in that manner at Philippi, he had passed to Thessalonica, and preached the gospel there. Philippi received its name from Philip, the father of Alexander the Great. Before his time its history is unknown. It is said that it was founded on the site of an old Thasian settlement, and that its former name was Crenides, from the circumstance of its being surrounded by numerous rivulets and springs descending from the neighbouring mountains, (from κρηνη-- krene, a spring.) The city was also called Dathos, or Datos--δατος. Acts 16:12. The Thasians, who inhabited the island of Thasus, lying off the coast in the AEgean Sea, had been attracted to the place by the valuable mines of gold and silver which were found in that region. It was a city of Macedonia, to the north-east of Amphipolis, and nearly east of Thessalonica. It was not far from the borders of Thrace. It was about fifteen or twenty miles from the AEgean Sea, in the neighbourhood of Mount Pangeeus, and had a small river or stream running near it which emptied into the AEgean Sea. Of the size of the city when the gospel was preached there by Paul we have no information. This city was originally within the limits of Thrace. Philip of Macedon having turned his attention to Thrace, the situation of Crenides and Mount Pangeeus naturally attracted his notice. Accordingly he invaded this country, expelled the feeble Cotys from his throne, and then proceeded to found a new city, on the site of the old Thasian colony, which he called after his own name, Philippi. Anthon, Class. Die. When Macedonia became subject to the Romans, the advantages attending the situation of Philippi induced that people to send a colony there, and it became one of the most flourishing cities of the empire. Comp. Acts 16:12; Pliny, iv. 10. There is a medal of this city with the following inscription: COL. JUL. AUG. PHIL.; from which it appears that there was a colony sent there by Julius Caesar. Michaelis. The city derived considerable importance from the fact that it was a principal thoroughfare from Asia to Europe, as the great leading road from one continent to the other was in the vicinity. This road is described at length by Appian, De Bell. Civ L. iv. e. 105, 106. This city is celebrated in history from the fact that it was here that a great victory, deciding the fate of the Roman empire, was obtained by Octavianus (afterwards Augustus Ceesar) and Antony over the forces of Brutus and Cassius, by which the republican party was completely subdued. In this battle, Cassius, who was hard pressed and defeated by Antony, and who supposed that everything was lost, slew himself in despair. Brutus deplored his loss with tears of the sincerest sorrow, calling him "the last of the Romans." After an interval of twenty days, Brutus hazarded a second battle. Where he himself fought in person he was successful; but the army everywhere else gave way, and the battle terminated in the entire defeat of the republican party. Brutus escaped with a few friends, passed a night in a cave, and, seeing that all was irretrievably lost, ordered Strato, one of his attendants, to kill him. Strato for a long time refused; but seeing Brutus resolute, he turned away his face, and held his sword, and Brutus fell upon it. The city of Philippi is often mentioned by the Byzantine writers in history. Its ruins still retain the name of Filibah. Two American missionaries visited these ruins in May, 1834. They saw the remains of what might have been the forum or market-place, where Paul and Silas were beaten, Acts 16:19; and also the fragments of a splendid palace. The road by which Paul went from Neapolis to Philippi, they think, is the same that is now travelled, as it is cut through the most difficult passes in the mountains. It is still paved throughout. II.--THE ESTABLISHMENT OF THE CHURCH IN PHILIPPI. PHILIPPI was the first place in Europe where the gospel was preached; and this fact invests the place with more interest and importance than it derives from the battle fought there. The gospel was first preached here, in very interesting circumstances, by Paul and Silas. Paul had been called by a remarkable vision Acts 16:9 to go into Macedonia, and the first place where he preached was Philippi; having made his way, as his custom was, directly to the capital. The first person to whom he preached was Lydia, a seller of purple, from Thyatira, in Asia Minor. She was converted, and received Paul and Silas into her house, and entertained them hospitably. In consequence of Paul's casting out an evil spirit from a "damsel possessed of a spirit of divination," by which the hope of gain by those who kept her in their employ was destroyed, the populace was excited, and Paul and Silas were thrown into the inner prison, and their feet were made fast in the stocks. Here, at midnight, God interposed in a remarkable manner. An earthquake shook the prison; their bonds were loosened; the doors of the prison were thrown open; and their keeper, who before had treated them with peculiar severity, was converted, and all his family were baptized. It was in such solemn circumstances that the gospel was first introduced into Europe. After the tumult, and the conversion of the jailer, Paul was honourably released, and soon left the city, Acts 16:40. He subsequently visited Macedonia before his imprisonment, at Rome, and doubtless went to Philippi, Acts 20:1,2. It is supposed that after his first imprisonment at Rome, he was released, and again visited the churches which he had founded. In this epistle Php 1:25,26, 2:24, he expresses a confident hope that he would be released, and would be permitted to see them again; and there is a probability that his wishes in regard to this were accomplished. See Introduction to 2 Timothy. III.--THE TIME WHEN THE EPISTLE WAS WRITTEN. IT is evident that this epistle was written from Rome. This appears, (1.) because it was composed when Paul was in" bonds," Php 1:13,14; (2.) because circumstances are suggested, such as to leave no doubt that the imprisonment was at Rome. Thus, in chap. i. 13, he says that his "bonds were manifested in all the palace;" a phrase which would naturally suggest the idea of the Roman capitol; and, in Php 4:22, he says, "All the saints salute you, chiefly they that are of Caesar's household." It is further evident that it was after he had been imprisoned for a considerable time, and probably not long before his release. This appears from the following circumstances: (1.) The apostle had been a prisoner so long in Rome, that the character which he had manifested in his trials had contributed considerably to the success of the gospel, Php 1:12-14. His bonds, he says, were manifest "in all the palace;" and many of the brethren had become increasingly bold by his "bonds," and had taken occasion to preach the gospel without fear. (2.) The account given of Epaphroditus imports that, when Paul wrote this epistle, he had been a considerable time at Rome. He was with Paul in Rome, and had been sick there. The Philippians had received an account of his sickness, and he had again been informed how much they had been affected with the intelligence of his illness, Php 2:25,26. The passing and repassing of this intelligence, Dr. Paley remarks, must have occupied considerable time, and must have all taken place during Paul's residence at Rome. (3.) After a residence at Rome, thus proved to have been of considerable duration, Paul, at the time of writing this epistle, regards the decision of his destiny as at hand. He anticipates that the matter would soon be determined. Php 2:23. "Him therefore (Timothy) I hope to send presently, so soon as I see how it will go with me." He had some expectation that he might be released, and be permitted to visit them again. Php 2:24. "I trust in the Lord that I also myself shall come shortly." Comp. Php 1:25,27. Yet he was not absolutely certain how it would go with him, and though in one place he speaks with great confidence that he would be released, Php 1:25, yet in another he suggests the possibility that he might be put to death. Php 2:17: "Yea, and if I be offered upon the sacrifice and service of your faith, I joy and rejoice with you all." These circumstances concur to fix the time of writing the epistle to the period at which the imprisonment in Rome was about to terminate. From Acts 28:30, we learn that Paul was in Rome "two whole years;" and it was during the latter part of this period that the epistle was written. It is commonly agreed, therefore, that it was written about A.D. 61 or 62. Hug (Intro.) places it at the end of the year 61, or the beginning of the year 62; Lardner, at the close of the year 62. It is evident that it was written before the great conflagration at Rome in the time of Nero, (A.D. 64;) for it is hardly credible that Paul would have omitted a reference to such an event, if it had occurred. It is certain, from the persecution of the Christians which followed that event, that he would not have been likely to have represented his condition to be so favourable as he has done in this epistle. He could hardly have looked then for a release. IV.--THE DESIGN AND CHARACTER OF THE EPISTLE THE object of the epistle is apparent. It was sent by Epaphroditus, Php 2:25, who appears to have been a resident at Philippi, and a member of the church there, to express the thanks of the apostle for the favours which they had conferred on him, and to comfort them with the hope that he might be soon set at liberty. Epaphroditus had been sent by the Philippians to convey their benefactions to him in the time of his imprisonment, Php 4:18. While at Rome, he had been taken ill, Php 2:26,27. On his recovery, Paul deemed it proper that he should return at once to Philippi. It was natural that he should give them some information about his condition and prospects. A considerable part of the epistle, therefore, is occupied in giving an account of the effects of his imprisonment in promoting the spread of the gospel, and of his own feelings in the circumstances in which he then was. He was not yet certain what the result of his imprisonment would be, Php 1:20; but he was prepared either to live or to die, Php 1:23. He wished to live only that he might be useful to others; and, supposing that he might be made useful, he had some expectation that he might be released from his bonds. There is, perhaps, no one of the epistles of the apostle Paul which is so tender, and which abounds so much with expressions of kindness, as this. In relation to other churches he was often under the necessity of using the language of reproof. The prevalence of some error, as in the churches of Galatia; the existence of divisions and strifes, or some aggravated case requiring discipline, or some gross irregularity, as in the church at Corinth, frequently demanded the language of severity. But, in the church at Philippi, there was scarcely anything which required rebuke; there was very much that demanded commendation and gratitude. Their conduct towards him, and their general deportment, had been exemplary, generous, noble. They had evinced for him the tenderest regard in his troubles: providing for his wants, sending a special messenger to supply him when no other opportunity occurred, Php 4:10, and sympathizing with him in his trials; and they had, in the order, peace, and harmony of the church, eminently adorned the doctrine of the Saviour. The language of the apostle, therefore, throughout the epistle, is of the most affectionate character--such as a benevolent heart would always choose to employ, and such as must have been exceedingly grateful to them. Paul never hesitated to use the language of commendation where it was deserved, as he never shrank from reproof where it was merited; and he appears to have regarded the one as a matter of duty as much as the other. We are to remember, too, the circumstances of Paul, and to ask what kind of an epistle an affectionate and grateful spiritual father would be likely to write to a much-beloved flock, when he felt that he was about to die and we shall find that this is just such an epistle as we should suppose such a man would write. It breathes the spirit of a ripe Christian, whose piety was mellowing for the harvest; of one who felt that he was not far from heaven, and might soon "be with Christ." Though there was some expectation of a release, yet his situation was such as led him to look death in the face. He was lying under heavy accusations; he had no hope of justice from his own countrymen; the character of the sovereign, Nero, was not such as to inspire him with great confidence of having justice done; and it is possible that the fires of persecution had already begun to burn. At the mercy of such a man as Nero; a prisoner; among strangers; and with death staring him in the face, it is natural to suppose that there would be a peculiar solemnity, tenderness, pathos, and ardour of affection, breathing through the entire epistle. Such is the fact; and in none of the writings of Paul are these qualities more apparent than in this letter to the Philippians. He expresses his grateful remembrance of all their kindness; he evinces a tender regard for their welfare; and he pours forth the full-flowing language of gratitude, and utters a father's feelings toward them by tender and kind admonitions. It is important to remember these circumstances in the interpretation of this epistle. It breathes the language of a father, rather than the authority of an apostle; the entreaties of a tender friend, rather than the commands of one in authority. It expresses the affections of a man who felt that he might be near death, and who tenderly loved them; and it will be, to all ages, a model of affectionate counsel and advice. THE EPISTLE TO THE PHILIPPIANS. CHAPTER I. ANALYSIS OF THE CHAPTER. This chapter embraces the following points:-- I. The salutation to the church, Php 1:1,2. II. Php 1:3-8, the apostle expresses his gratitude for the evidence which they had given of love to God, and for their fidelity in the gospel from the time when it was first proclaimed among them. He says that he was confident that this would continue, and that God, who had so mercifully imparted grace to them to be faithful, would do it to the end. III. He expresses the earnest hope that they might abound more and more in knowledge, and be without offence to the day of Christ, Php 1:9-11. IV. In Php 1:12-21, he states to them what had been the effect of his imprisonment in Rome--presuming that it would be grateful intelligence to them that even his imprisonment had been overruled for the spread of the gospel. His trials, he says, had been the means of the extension of the knowledge of Christ even in the palace, and many Christians had been emboldened by his sufferings to increased diligence in making known the truth. Some indeed, he says, preached Christ from unworthy motives, and with a view to increase his affliction, but in the great fact that Christ was preached he says he rejoiced. Forgetting himself, and any injury which they might design to do to him, he could sincerely rejoice that the gospel was proclaimed--no matter by whom or with what motives. The whole affair he trusted would be made conducive to his salvation. Christ was the great end and aim of his life; and if he were made known, everything else was of minor importance. V. The mention of the fact, Php 1:21, that his great aim in living was "Christ," leads him to advert to the probability that he might soon be with him, Php 1:22-26. So great was his wish to be with him, that he would hardly know which to choose--whether to die at once, or to live and to make him known to others. Believing, however, that his life might be still useful to them, he had an expectation of considerable confidence that his life would be spared, and that he would be released. VI. The chapter closes, Php 1:27-30, with an earnest exhortation that they would live as became the gospel of Christ. Whatever might befall him--whether he should be permitted to see them, or should hear of them--he entreated that he might know that they were living as became the gospel. They were not to be afraid of their adversaries; and if called to suffer, they were to remember that "it was given" them not only to believe on the Redeemer, but also to suffer in his cause. Verse 1. Paul and Timotheus. Paul frequently unites some person with him in his epistles. 1Cor 1:1. It is clear, from this, that Timothy was with Paul at Rome. Why he was there is unknown. It is evident that he was not there as a prisoner with Paul; and the probability is, that he was one of the friends who had gone to Rome with a view to show his sympathy with him ill his sufferings. 2Ti 4:9. There was special propriety in the fact that Timothy was joined with the apostle in writing the epistle, for he was with him when the church was founded, and doubtless felt a deep interest in its welfare, Acts 16. Timothy had remained in Macedonia after Paul went to Athens, and it is not improbable that he had visited them afterwards. The servants of Jesus Christ. Rom 1:1. To all the saints in Christ Jesus. The common appellation given to the church, denoting that it was holy. Rom 1:7. With the Bishops. συνεπισκοποις. Acts 20:28. The word here used occurs in the New Testament only in the following places: Acts 20:28, translated overseers, and Php 1:1, 1Timm 3:2; Tit 1:7, 1Pet 2:25, in each of which places it is rendered bishop. The word properly means, an inspector, overseer, or guardian, and was given to the ministers of the gospel because they exercised this care over the churches, or were appointed to oversee their interests. It is a term, therefore, which might be given to any of the officers of the churches, and was originally equivalent to the term presbyter. It is evidently used in this sense here. It cannot be used to denote a diocesan bishop; or a bishop having the care of the churches in a large district of country, and of a superior rank to other ministers of the gospel; for the word is here used in the plural number, and it is in the highest degree improbable that there were dioceses in Philippi. It is clear, moreover, that they were the only officers of the church here, except "deacons;" and the persons referred to, therefore, must have been those who were invested simply with the pastoral office. thus Jerome, one of the early fathers, says respecting the word bishop:--"A presbyter is the same as a bishop. And until there arose divisions in religion, churches were governed by a common council of presbyters. But afterwards, it was everywhere decreed, that one person, elected from the presbyters, should be placed over the others." "Philippi," says he, "is a single city of Macedonia; and certainly there could not have been several like those who are now called bishops, at one time in the same city. But as, at that time, they called the same bishops whom they called presbyters also, the apostle spoke indifferently of bishops as of presbyters." Annotations on the Epistle to Titus, as quoted by Dr. Woods on Episcopacy, p. 68. And Deacons. On the appointment of deacons, and their duty, Acts 6:1. The word deacons does not occur before this place in the common version of the New Testament, though the Greek word here rendered deacon frequently occurs. It is rendered minister and ministers, in Mt 20:26, Mk 10:43, Rom 13:4, 15:8 1Cor 3:5, 2Cor 3:6, 6:4, 11:15,23, Gall 2:17, Eph 3:7, 6:21, Col 1:7,23,25; Col 4:7, 1Timm 4:6; servant and servants, Mt 22:13; Mt 23:11, Mk 9:35, Jn 2:5,9, 12:26, Rom 16:1; and deacon or deacons, Php 1:1, 1Timm 3:8,12. The word properly means servants, and is then applied to the ministers of the gospel as being the servants of Christ, and of the churches. Hence it came especially to denote those who had charge of the alms of the church, and who were the overseers of the sick and the poor. In this sense the word is probably used in the passage before us, as the officers here referred to were distinct in some way from the bishops. The apostle here mentions but two orders of ministers in the church at Philippi; and this account is of great importance in its bearing on the question about the way in which Christian churches were at first organized, and about the officers which existed in them. In regard to this we may remark, (1.) that but two orders of ministers are mentioned. This is undeniable, whatever rank they may have held. (1.) There is no intimation whatever that a minister like a prelatical bishop had ever been appointed there, and that the incumbent of the office was absent, or that the office was now vacant. If the bishop was absent, as Bloomfield and others suppose, it is remarkable that no allusion is made to him, and that Paul should have left the impression that there were, in fact, but two "orders" there. If there were a prelate there, why did not Paul refer to him with affectionate salutation? Why does he refer to the two other "orders of clergy," without the slightest allusion to the man who was set over them as "superior in ministerial rank and power?" Was Paul jealous of this prelate? But if they had a prelate, and the see was then vacant, why is there no reference to this fact? Why no condolence at their loss? Why no prayer that God would send them a man to enter into the vacant diocese? It is a mere assumption to suppose, as the friends of prelacy often do, that they had a prelatical bishop, but that he was then absent. But even granting this, it is an inquiry which has never been answered, why Paul did not make some reference to this fact, and ask their prayers for the absent prelate. (3.) The church was organized by the apostle Paul himself, and there can be no doubt that it was organized on the "truly primitive and apostolic plan." (4.) The church at Philippi was in the centre of a large territory, was the capital of Macedonia, and was not likely to be placed fix subjection to the diocesan of another region. (5.) It was surrounded by other churches, as we have express mention of the church at Thessalonica, and the preaching of the gospel at Berea, Acts 17. (6.) There is more than one bishop mentioned as connected with the church at Philippi. But these could not have been bishops of the Episcopal or prelatical order. If Episcopalians choose to say that they were prelates, then it follows (a.) that there was a plurality of such persons in the same diocese, the same city, and the same church--which is contrary to the fundamental idea of Episcopacy, It follows also, (b.) that there was entirely wanting in the church at Philippi what the Episcopalians call the "second order" of clergy; that a church was organized by the apostles defective in one of the essential grades, with a body of prelates without presbyters--that is, an order of men of "superior" rank, designated to exercise jurisdiction over "priests" who had no existence. If there were such presbyters or "priests" there, why did not Paul name them? If their office was one contemplated in the church, and was then vacant, how did this happen? and if this were so, why is there no allusion to so remarkable a fact? (7.) It follows, therefore, that in this church there were but two orders of officers; and, further, that it is right and proper to apply the term bishop to the ordinary ministers of the churches. As no mention is made of a prelate; as there are but two orders of men mentioned to whom the care of the church was entrusted, it follows that there was one church at least organized by the apostles without any prelate. (8.) The same thing may be observed in regard to the distinction between" teaching" elders and "ruling" elders. No such distinction is referred to here; and however useful such an office as that of ruling elder may be, and certain as it is that such an office existed in some of the primitive churches, yet here is one church where no such officer is found; and this fact proves that such an officer is not essential to the Christian church. (a) "with the bishops" Acts 16:12 Verse 2. Grace be un

Philippians Preface To The Epistle Of Saint Paul To The Philipplans (1546 and 1522) In this Epistle St. Paul praises the Philippians and exhorts them to abide and go forward in true faith and to increase in love. But since injury is always done to faith by false apostles and teachers of works, he warns them against these men, and points them to many. preachers, — some good, some bad, — including even himself and his disciples, Timothy and Epaphroditus. This he does in chapters 1 and 2. In chapter 3, he rejects the faithless and human righteousness that is taught and held by the false apostles, and holds himself up as an example of one who had lived a glorious life in this righteousness, and yet thought nothing of it, because of the righteousness of Christ. For that other righteousness makes the belly its god, and makes enemies of the cross of Christ. In chapter 4, he exhorts them to peace and to good outward conduct toward one another; and he thanks them for the present they have sent him.

Philippians Philippi was a chief city of the western part of Macedonia, prote tes meridos tes Makedonias polis, Acts xvi. 12 . It took its name from Philip, the famous king of Macedon, who repaired and beautified it, and it was afterwards made a Roman colony. Near this place were the Campi Philippici, remarkable for the famous battles between Julius Cæsar and Pompey the Great, and that between Augustus and Antony on one side and Cassius and Brutus on the other. But it is most remarkable among Christians for this epistle, which was written when Paul was a prisoner at Rome, A.D. 62. Paul seems to have had a very particular kindness for the church at Philippi, which he himself had been instrumental in planting; and, though he had the care of all the churches, he had, upon that account, a particular fatherly tender care of this. To those to whom God has employed us to do any good we should look upon ourselves both as encouraged and engaged to study to do more good. He looked upon them as his children, and, having begotten them by the gospel, he was desirous by the same gospel to nourish and nurse them up. I. He was called in an extraordinary manner to preach the gospel at Philippi, Acts xvi. 9 . A vision appeared to Paul in the night: There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us. He saw God going before him, and was encouraged to use all means for carrying on the good work which was begun among them, and building upon the foundation which was laid. II. At Philippi he suffered hard things; he was scourged, and put into the stocks ( Acts xvi. 23, 24 ); yet he had not the less kindness for the place for the hard usage he met with there. We must never love our friends the less for the ill treatment which our enemies give us. III. The beginnings of that church were very small; Lydia was converted there, and the jailer, and a few more: yet that did not discourage him. If good be not done at first, it may be done afterwards, and the last works may be more abundant. We must not be discouraged by small beginnings. IV. It seems, by many passages in this epistle, that this church at Philippi grew into a flourishing church, and particularly that the brethren were very kind to Paul. He had reaped of their temporal things, and he made a return in spiritual things. He acknowledges the receipt of a present they had sent him ( iv. 18 ), and this when no other church communicated with him as concerning giving and receiving ( v. 15 ); and he gives them a prophet's, an apostle's reward, in this epistle, which is of more value than thousands of gold and silver. He begins with the inscription and benediction, ver. 1, 2 . He gives thanks for the saints at Philippi, ver. 3-6 . He speaks of his great affection and concern for their spiritual welfare ( ver. 7, 8 ), his prayers for them ( ver. 9-11 ), his care to prevent their offence at his sufferings ( ver. 12-20 ), his readiness to glorify Christ by life or death ( ver. 21-26 ), and then concludes with a double exhortation to strictness and constancy, ver. 27-30 . Apostolic Benediction. ( a. d. 62.) 1 Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons: 2 Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ. We have here the inscription and benediction. Observe, I. The persons writing the epistle— Paul and Timotheus. Though Paul was alone divinely inspired, he joins Timothy with himself, to express his own humility, and put honour upon Timothy. Those who are aged, and strong, and eminent, should pay respect to, and support the reputation of, those who are younger, and weaker, and of less note. The servants of Jesus Christ; not only in the common relation of his disciples, but in the peculiar work of the ministry, the high office of an apostle and an evangelist. Observe, The highest honour of the greatest apostle, and most eminent ministers, is to be the servants of Jesus Christ; not the masters of the churches, but the servants of Christ. Observe, II. The persons to whom it is directed. 1. To all the saints in Christ who are at Philippi. He mentions the church before the ministers, because the ministers are for the church, for their edification and benefit, not the churches for the ministers, for their dignity, dominion, and wealth. Not for that we have dominion over your faith, but are helpers of your joy, 2 Cor. i. 24 . They are not only the servants of Christ, but the servants of the church for his sake. Ourselves your servants for Jesus' sake, 2 Cor. iv. 5 . Observe, The Christians here are called saints; set apart for God, or sanctified by his Spirit, either by visible profession or real holiness. And those who are not really saints on earth will never be saints in heaven. Observe, It is directed to all the saints, one as well as another, even the meanest, the poorest, and those of the least gifts. Christ makes no difference; the rich and the poor meet together in him: and the ministers must not make a difference in their care and tenderness upon these accounts. We must not have the faith of our Lord Jesus Christ with respect of persons, James ii. 1 . Saints in Christ Jesus; saints are accepted only by virtue of their being in Christ Jesus, or as they are Christians. Out of Christ the best saints will appear sinners, and unable to stand before God. 2. It is directed to the ministers, or church-officers— with the bishops and deacons, the bishops or elders, in the first place, whose office it was to teach and rule, and the deacons, or overseers of the poor, who took care of the outward business of the house of God: the place, the furniture, the maintenance of the ministers, and provision for the poor. These were all the offices which were then known in the church, and which were of divine appointment. The apostle, in the direction of his epistle to a Christian church, acknowledges but two orders, which he calls bishops and deacons. And whosoever shall consider that the same characters and titles, the same qualifications, the same acts of office, and the same honour and respect, are every where ascribed throughout the New Testament to those who are called bishops and presbyters (as Dr. Hammond and other learned men allow), will find it difficult to make them a different office or distinct order of ministry in the scripture times. III. Here is the apostolical benediction: Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ, v. 2 . This is the same, almost word for word, in all the epistles, to teach us that we must not be shy of forms, though we are not to be tied down to them, especially such as are not scriptural. The only form in the Old Testament is that of a benediction ( Num. vi. 23-26 ), On this wise you shall bless the children of Israel, saying unto them, The Lord bless thee and keep thee: the Lord make his face shine upon thee, and be gracious unto thee: the Lord lift up the light of his countenance upon thee, and give thee peace. So in the New Testament, the good which is wished is spiritual good, grace and peace —the free favour and good-will of God, and all the blessed fruits and effects of it, and that from God our Father, and from the Lord Jesus Christ, jointly from them both, though in a different way. Observe, 1. No peace without grace. Inward peace springs from a sense of divine favour. 2. No grace and peace but from God our Father, the fountain and original of all blessings, the Father of lights, from whom cometh down every good and perfect gift, James i. 17 . 3. No grace and peace from God our Father, but in and through our Lord Jesus Christ. Christ, as Mediator, is the channel of conveyance of all spiritual blessings to the church, and directs the disposal of them to all his members.

to you, etc. Rom 1:7. (b) "be unto you" Eph 1:14, 1Thes 1:2 Verse 3. I thank my

Sermon for the Twenty-Second Sunday After Trinity Sunday; Philippians 1:3-11 PAUL’S THANKS AND PRAYERS FOR CHURCHES. 1 First, the apostle Paul thanks God, as his custom is in the beginning of his epistles, for the grace whereby the Philippians came into the fellowship of the Gospel and were made partakers of it. Secondly, his desire and prayer to God is for their increase in the knowledge of the Gospel, and their more abundant fruits. His intent in extolling the Gospel is to admonish them to remain steadfast in their faith, continuing as they have begun and as they now stand. Apparently this is a simple passage, especially to learned and apt students of the Scriptures. They may not think it holds any great truth to be discovered. Yet we must explain this and like discourses for the benefit of some who do not fully understand it, and who desire to learn. 2 These words give us an exact delineation of the Christian heart that sincerely believes in the holy Gospel. Such hearts are rare in the world. It is especially difficult to find one so beautiful as we observe here unless it be among the beloved apostles or those who approached them in Christlikeness. For in the matter of faith we today are entirely too indolent and indifferent. 3 But the Christian heart is such as inspired Paul’s words; here its characteristics are shown. He rejoices in the Gospel with his inmost soul. He thanks God that others have come into its fellowship. His confidence is firm regarding certain beginners in the faith, and he is so interested in their salvation he rejoices in it as much as in his own, seeming unable to thank God sufficiently for it. He unceasingly prays that he may live to see many come with him into such fellowship and be preserved therein until the day of the Lord Jesus Christ, who shall perfect and complete all the defects of this earthly life. He prays these beginners may go forth faultlessly in faith and hope until that joyful day. 4 Thus the godly apostle expresses himself, pouring out the depths of his heart — a heart filled with the real fruits of the Spirit and of faith. It burns with love and joy whenever he sees the Gospel recognized, accepted and honored, and the Church flourishing. Paul can conceive for the converts no loftier desire — can offer no greater petition for them than to implore God they may increase and persevere in the Gospel faith. Such is the inestimable value he places upon possessing and holding fast God’s Word. And Christ in Luke 11:28 pronounces blessed those who keep the Word of God. I. THE DUTY OF GRATITUDE. 5 Now, the first thing in which Paul is here an example to us is his gratitude. It behooves the Christian who recognizes the grace and goodness of God expressed in the Gospel, first of all to manifest his thankfulness therefor; toward God — his highest duty — and toward men. As Christians who have abandoned the false services and sacrifices that in our past heathenish blindness we zealously practiced, let us remember our obligation henceforth to be the more fervent in offering true service and right sacrifices to God. We can render him no better — in fact, none other — service, or outward work, than the thank-offering, as the Scriptures term it. That is, receiving and honoring the grace of God and the preaching and hearing of his Word, and furthering their operation, not only in word, but sincerely in our hearts and with all our physical and spiritual powers. This is the truest gratitude. 6 God calls that a “pure offering” which is rendered to him “among the gentiles” ( Malachi 1:11 ), where his name is not preached and praised from avariciousness, not from pride and presumption in the priesthood and in the holiness of human works. These motives actuated the boasting Jews, who, as God charges in this reference, presumptuously thought to receive honor from him for every trivial service like closing a door or opening a window. But the offering of the gentiles is joyfully rendered from a sincere, willing heart. This kind of thanksgiving and sacrifices are acceptable to God, for he says in Psalm 110:3, “Thy people shall be willing”; and in 2 Corinthians 9:7, “God loveth a cheerful giver.” The knowledge of the Gospel should inspire us with gratitude of this order. Let us not be found unthankful, and forgetful of God’s infinite goodness. INGRATITUDE DENOUNCED BY THE HEATHEN. 7 The heathen everywhere, despite their ignorance of God and his grace, condemned to the utmost the evil of ingratitude. They regarded it the mother of evils, than which was none more malevolent and shameful. Among many examples in this respect is one left us by a people in Arabia called Nabathians, who had an excellent form of government. So strict were they in regard to this evil that anyone found guilty of ingratitude to his fellows was looked upon as a murderer and punished with death. 8 No sin is more abominable to human nature, and of none is human nature less tolerant. It is easier to forgive and to forget the act of an enemy who commits a bodily injury, or even murders one’s parents, than it is to forget the sin of him who repays simple kindness and fidelity with ingratitude and faithlessness; who for love and friendship returns hatred. In the sentiment of the Latin proverb, to be so rewarded is like rearing a serpent in one’s bosom. God likewise regards this sin with extreme enmity and punishes it. The Scriptures say: “Whoso rewardeth evil for good, evil shall not depart from his house.” Proverbs 17:13. 9 Thus we have the teaching of nature and of reason regarding the sin of men’s ingratitude toward one another. How much greater the evil, how much more shameful and accursed, when manifested toward God who, in his infinite and ineffable goodness, conferred upon us while yet enemies to him and deserving of the fires of hell — conferred upon us, I say, not ten dollars, not a hundred thousand dollars even, but redemption from divine wrath and eternal death, and abundantly comforted us, granting us safety, a good conscience, peace and salvation! These are inexpressible blessings, incomprehensible in this life. And they will continue to occupy our minds in yonder eternal life. How much more awful the sin of ingratitude for these blessings, as exemplified in the servant mentioned in the Gospel passage for today, to whom was forgiven the debt of ten thousand talents and who yet would not forgive the debt of his fellow-servant who owed him a hundred pence! 10 Is it not incredible that there are to be found on earth individuals wicked enough to manifest for the highest and eternal blessings such unspeakable ingratitude? But alas, we have the evidence of our own eyes. We know them in their very dwelling-places. We see how the world abounds with them. Not only are the ingrates to be found among deliberate rejecters of the acknowledged truth of the Gospel, concerning God’s grace, an assured conscience and the promise of eternal life, terrible as such malice of the devil is, but they are present also in our midst, accepting the Gospel and boasting of it. Such shameful ingratitude prevails among the masses it would not be strange were God to send upon them the thunders and lightnings of his wrath, yes, all the Turks and the devils of hell. There is a generally prevalent ingratitude like that of the wicked servant who readily forgot the straits he experienced when, being called to account for what he could not pay, the wrathful sentence was pronounced against him that he and all he possessed must be sold, and he be indefinitely imprisoned. Nor have we less readily forgotten how we were tortured under the Papacy; how we were overwhelmed, drowned as in a flood, with numberless strange doctrines, when our anxious consciences longed for salvation. Now that we are, through the grace of God, liberated from these distresses, our gratitude is of a character to increasingly heap to ourselves the wrath of God. So have others before us done, and consequently have endured terrible chastisement. 11 Only calculate the enormity of our wickedness when, God having infinitely blessed us in forgiving all our sins and making us lords over heaven and earth, we so little respect him as to be unmindful of his blessings; to be unwilling for the sake of them sincerely to forgive our neighbor a single slighting word, not to mention rendering him service. We conduct ourselves as if God might be expected to connive at our ingratitude and permit us to continue in it, at the same time conferring upon us as godly and obedient children, success and happiness. More than this, we think we have the privilege and power to live and do as we please. Indeed, the more learning and power we have and the more exalted our rank, the greater knaves we are; perpetrating every wicked deed, stirring up strife, discord, war and murder for the sake of executing our own arbitrary designs, where the question is the surrender of a penny in recognition of the hundreds of thousands of dollars daily received from God notwithstanding our ingratitude. 12 Two mighty lords clash with each other like powerful battering rams, and for what? Perhaps for undisputed possession of a city or two, a matter they must be ashamed of did they but call to mind what they have received from God. They would be constrained to exclaim: “What are we doing that we injure one another — we who are all baptized in one name, the name of Christ, and pledged to one Lord?” But no, it will not do for them to consider this matter; not even to think of it. They must turn their eyes away from it, and put it far from their hearts. Wholly forgetting God’s benefits, they must wage war against each other, involving nations, and subjecting people to the Turk. And all for sake of the insignificant farthing each refused to yield to the other. 13 The world permits the very devil to saddle and ride it as he pleases. It seems to be characteristic of every phase of life that one will not yield to another — will not submit to any demand. Everyone is disposed to force his arrogant authority. The presumption is that supreme honor and final success depend upon an unyielding, unforgiving disposition, and that to seek to retain our possessions by peaceable means will prove our ruin. Even the two remaining cows in the stall must be brought into requisition, and war waged to the last stick, until when the mutineer comes and we have neither cow nor stall, nor house nor stick, we are obliged to cease. RETRIBUTION FOLLOWS INGRATITUDE. Oh, had we but grace enough to reflect on how it would be with us did God require us, as he has a perfect right to do, to pay our whole indebtedness, none being forgiven! grace enough to think whether we would not this very moment be in the abyss of hell! But so must it finally be with those who disregard the question and continually heap to themselves the wrath of God, being at the same time unwilling for him to deal otherwise with them than he did with the servant he forgave. But against that servant was finally passed the irrevocable sentence which, without mercy, delivered him to the tormentor till he should pay the debt, something he could never do. 14 Nor is there any wrong or injustice in this ruling. For, as St. Bernhard says, ingratitude is an evil damnable and pernicious enough to quench all the springs of grace and blessing known to God and men; it is like a poison-laden, burning, destructive wind. Human nature will not tolerate it. Nor can God permit you, upon whom he has bestowed all grace and goodness, all spiritual and temporal blessing, to go on continually in wickedness, defiantly abusing his benevolence and dishonoring him; you thus recklessly bring upon yourself his wrath. For God cannot bless you if you are ungrateful, if you reject his goodness and give it no place in your heart. In such case the fountain of grace and mercy that continually springs for all who sincerely desire it, must be quenched for you. You cannot enjoy it. It would afford you an abundant and unceasing supply of water did you not yourself dry it up by the deadly wind of your ingratitude; by shamefully forgetting the ineffable goodness God bestows upon you; and by failing to honor the blood of Christ the Lord, wherewith he purchased us and reconciled us to God — failing to honor it enough to forgive your neighbor, for Christ’s sake, a single wrong word. 15 What heavy burden is there for the individual who, in submission and gratitude to his God, and in honor to Christ, would conduct himself something like a Christian? It will cost him no great effort nor trouble. It will not break any bones nor injure him in property or honor. Even were it to affect him to some trifling extent, to incur for him some slight injustice, he should remember what God has given him, and will still give, of his grace and goodness. Yes, why complain even were you, in some measure, to endanger body and life? What did not the Son of God incur for you? It was not pleasure for him to take upon himself the wrath of God, to bear the curse for you. It cost him bloody sweat and unspeakable anguish of heart, as well as the sacrifice of his body, the shedding of his blood, when he bore for you the wrath and curse of God, which would have rested upon you forever. Yet he did it cheerfully and with fervent love. Should you not, then, be ashamed in your own heart, and humiliated before all creatures, to be so slow and dull, so stock-and-stone-hardened, about enduring and forgiving an occasional unkind word — something to be suffered in token of honor and gratitude to him? What more noble than, for the sake of Christ, to incur danger, to suffer injury, to aid the poor and needy? in particular to further the Word of God and to support the ministry, the pulpit and the schools? 16 It would be no marvel had Germany long ago sunk to ruin, or had it been razed to its very foundations by Turks and Tartars, because of its diabolical forgetfulness, its damnable rejection, of God’s unspeakable grace. Indeed, it is a wonder the earth continues to support us and the sun still gives us light. Because of our ingratitude, well might the heavens become dark and the earth be perverted — as the Scriptures teach (Psalm 106) — and suffer the fate of Sodom and Gomorrah, no longer yielding a leaf nor a blade of grass, but completely turned from its course — well might it be so did not God, for the sake of the few godly Christians known and acknowledged of him, forbear and still delay. EXAMPLES OF INGRATITUDE FOR THE GOSPEL. 17 Wherever we turn our eyes we see, in all conditions of life, a deluge of terrible examples of ingratitude for the precious Gospel. We see how kings, princes and lords scratch and bite; how they envy and hate one another, oppressing their own people and destroying their own countries; how they tax themselves with not so much as a single Christian thought about ameliorating the wretchedness of Germany and securing for the oppressed Church somewhere a shelter of defense against the murderous attacks of devil, Pope and Turks. The noblemen rake and rend, robbing whomever they can, prince or otherwise, and especially the poor Church; like actual devils, they trample under foot pastors and preachers. Townsmen and farmers, too, are extremely avaricious, extortionate and treacherous; they fearlessly perpetrate every sort of insolence and wickedness, and without shame and unpunished. The earth cries to heaven, unable longer to tolerate its oppression. 18 But why multiply words? It is in vain so far as the world is concerned; no admonition will avail. The world remains the devil’s own. We must remember we shall not by any means find with the world that Christian heart pictured by the apostle; on the contrary we shall find what might be represented by a picture of the very opposite type — the most shameless ingratitude. But let the still existing God-fearing Christians be careful to imitate in their gratitude the spirit of the apostle’s beautiful picture. Let them give evidence of their willingness to hear the Word of God, of pleasure and delight in it and grief where it is rejected. Let them show by their lives a consciousness of the great blessing conferred by those from whom they received the Gospel. As recipients of such goodness, let their hearts and lips ever be ready with the happy declaration: “God be praised!” For thereunto are we called. As before said, praise should be the constant service and daily sacrifice of Christians; and according to Paul’s teaching here, the Christian’s works, his fruits of righteousness, should shine before men. Such manifestation of gratitude assuredly must result when we comprehend what God has given us. 19 Notwithstanding the world’s refusal to be influenced by the recognition of God’s goodness, and in spite of the fact that we are obliged daily to see, hear and suffer the world’s increasing ungratefulness the longer it stands, we must not allow ourselves to be led into error; for we will be unable to change it. We must preach against the evil of ingratitude wherever possible, severely censuring it, and faithfully admonish all men to guard against it. At the same time we have to remember the world will not submit. Although compelled to live among the ungrateful, we are not for that reason to fall into error nor to cease from doing good. Let our springs be dispersed abroad, as Solomon says in Proverbs 5:16. Let us continually do good, not faltering when others receive our good as evil. Just as God causes his sun to rise on the thankful and the unthankful. Matthew 5:45. 20 But if your good works are wrought with the object of securing the thanks and applause of the world, you will meet with a reception quite the reverse. Your reward will justly be that of him who crushes with his teeth the hollow nut only to defile his mouth. Now, if when ingratitude is met with, you angrily wish to pull down mountains, and resolve to give up doing good, you are no longer a Christian. You injure yourself and accomplish nothing. Can you not be mindful of your environment — that you are still in the world where vice and ingratitude hold sway? that you are, as the phrase goes, with “those who return evil for good”? He who would escape this fact must flee the boundaries of the world. It requires no great wisdom to live only among the godly and do good, but the keenest judgment is necessary to live with the wicked and not do evil. 21 Christianity should be begun in youth, to give practice in the endurance that will enable one to do good to all men while expecting evil in return. Not that the Christian is to commend and approve evil conduct; he is to censure and restrain wickedness to the limit of the authority his position in life affords. It is the best testimony to the real merit of a work when its beneficiaries are not only ungrateful but return evil. For its results tend to restrain the doer from a too high opinion of himself, and the character of the work is too precious in God’s sight for the world to be worthy of rewarding it. II. THE DUTY OF PRAYER. 22 The other Christian duty named by Paul in this passage is that of prayer. The two obligations — gratitude for benefits received, and prayer for the preservation and growth of God’s work begun in us — are properly related. Prayer is of supreme importance, for the devil and the world assail us and delight in turning us aside; we have continually to resist wickedness. So the conflict is a sore one for our feeble flesh and blood, and we cannot stand unvanquished unless there be constant, earnest invocation of divine aid. Gratitude and prayer are essential and must accompany each other, according to the requirements of the daily sacrifice of the Old Testament: the offering of praise, or thank-offering, thanks to God for blessings received; and the sacrifice of prayer, or the Lord’s Prayer — the petition against the wickedness and evil from which we would be released. 23 Our life has not yet reached the heights it is destined to attain. We know here only its incipient first-fruits. Desire is not satisfied; we have but a foretaste. As yet we only realize by faith what is bestowed upon us; full and tangible occupancy is to come. Therefore, we need to pray because of the limitations that bind our earthly life, until we go yonder where prayer is unnecessary, and all is happiness, purity of life and one eternal song of thanks and praise to God. But heavenly praise and joy is to have its inception and a measure of growth here on earth through the encouragement of prayer — prayer for ourselves and the Church as a whole; that is, for them who have accepted and believe the Gospel and are thus mutually helpful. For the Gospel will receive greater exaltation and will inspire more joy with the individual because of its acceptance by the many. So Paul says he thanks God for the fellowship of the Philippians in the Gospel, and offers prayer in their behalf. PRAYER FOR OTHERS. 24 Yes, it should be the joy of a Christian heart to see multitudes accept the offer of mercy, and praise and thank God with him. This desire for the participation of others in the Gospel promotes the spirit of prayer. The Christian cannot be a misanthrope, wholly unconcerned whether his fellows believe or not. He should be interested in all men and unceasingly long and pray for their salvation; for the sanctification of God’s name, the coming of his kingdom, the fulfilment of his will; and for the exposure everywhere of the devil’s deceptions, the suppression of his murderous power over poor souls and the restraint of his authority. 25 This prayer should be the sincere, earnest outflow of the true Christian’s heart. Note, Paul’s words here indicate that his praise and prayer were inspired by a fervent spirit. It is impossible that the words V.3, 4. “I thank my God upon all my remembrance of you, always in every supplication” be the expression of any but a heart full of such sentiments. Truly, Paul speaks in a way worthy of an apostle — saying he renders praise and prayer with keenest pleasure. He rejoices in his heart that he has somewhere a little band of Christians who love the Gospel and with whom he may rejoice; that he may thank God for them and pray in their behalf. Was there not much more reason that all they who had heard the Gospel should rejoice, and thank Paul in heart and in expression for it, praying God in his behalf? should rejoice that they became worthy of the apostle’s favor, were delivered from their blindness and had now received from him the light transferring from sin and death into the grace of God and eternal life? 26 But Paul does not wait for them to take the initiative, as they ought to have done to declare their joy and their gratitude to him. In his first utterance he pours out the joy of his heart, fervently thanking God for them, etc. Well might they have blushed, and reproached themselves, when they received the epistle beginning with these words. Well might they have said, “We should not have permitted him to speak in this way; it was our place first to show him gratitude and joy.” FEW BELIEVERS NO REASON FOR DISCOURAGEMENT. 27 We shall not soon be able to boast the attainment of that beautiful, perfect Christian spirit the apostle’s words portray. Seeing how the apostle rejoices over finding a few believers in the Gospel, why should we complain because of the smaller number who accord us a hearing and seriously accept the Word of God? We have no great reason to complain nor to be discouraged since Christ and the prophets and apostles, meeting with the same backwardness on the part of the people, still were gratified over the occasional few who accepted the faith. We note how Christ rejoiced when now and then he found one who had true faith, and on the other hand was depressed when his own people refused to hear him, and reluctantly censured them. And Paul did not meet with more encouragement. In all the Roman Empire — and through the greater part of it he had traveled with the Gospel — he only occasionally found a place where was even a small band of earnest Christians; but over them he peculiarly rejoices, finding in them greater consolation than in all the treasures on earth. 28 But it is a prophecy of good to the world, a portent of ultimate success, that Christ and his apostles and ministers must rejoice over an occasional reception of the beloved Word. Such acceptance will tell in time. One would think all men might eagerly have hastened to the ends of the earth to be afforded an opportunity of hearing an apostle. But Paul had to go through the world himself upon his ministry, enduring great fatigue and encountering privations and grave dangers, being rejected and trampled upon by all men. However, disregarding it all, he rejoiced to be able now and then to see some soul accept the Gospel. In time past it was not necessary for the Pope and his officials to run after anyone. They sat in lordly authority in their kingdom, and all men had to obey their summons, wherever wanted, and that without thanks. 29 What running on the part of our fathers, even of many of us, as if we were foolish — running from all countries, hundreds of miles, to Jerusalem, to the holy sepulcher, to Compostella, St. James, Rome, to the heads of St. Peter and St. Paul; some barefooted and others in complete armor — all this, to say nothing of innumerable other pilgrimages! We thus expended large sums of money, and thanked God, and rejoiced to be able thereby to purchase the wicked indulgences of the Pope and to be worthy to look upon or to kiss the bones of the dead exhibited as holy relics, but preferably to kiss the feet of His Most Holy Holiness, the Pope. This condition of things the world desires again, and it shall have nothing better.

The Apostle's Thankfulness and Joy. ( a. d. 62.) 3 I thank my God upon every remembrance of you, 4 Always in every prayer of mine for you all making request with joy, 5 For your fellowship in the gospel from the first day until now; 6 Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ: The apostle proceeds after the inscription and benediction to thanksgiving for the saints at Philippi. He tells them what it was he thanked God for, upon their account. Observe here, I. Paul remembered them: he bore them much in his thoughts; and though they were out of sight, and he was at a distance from them, yet they were not out of his mind: or, Upon every mention of you — epi pase te mneia. As he often thought of them, so he often spoke of them, and delighted to hear them spoken of. The very mention of them was grateful to him: it is a pleasure to hear of the welfare of an absent friend. II. He remembered them with joy. At Philippi he was maltreated; there he was scourged and put into the stocks, and for the present saw little of the fruit of his labour; and yet he remembers Philippi with joy. He looked upon his sufferings for Christ as his credit, his comfort, his crown, and was pleased at every mention of the place where he suffered. So far was he from being ashamed of them, or loth to hear of the scene of his sufferings, that he remembered it with joy. III. He remembered them in prayer: Always in every prayer of mine for you all, v. 4 . The best remembrance of our friends is to remember them at the throne of grace. Paul was much in prayer for his friends, for all his friends, for these particularly. It should seem, by this manner of expression, that he mentioned at the throne of grace the several churches he was interested in and concerned for particularly and by name. He had seasons of prayer for the church at Philippi. God gives us leave to be thus free with him, though, for our comfort, he knows whom we mean when we do not name them. IV. He thanked God upon every joyful remembrance of them. Observe, Thanksgiving must have a part in every prayer; and whatsoever is the matter of our rejoicing ought to be the matter of our thanksgiving. What we have the comfort of, God must have the glory of. He thanked God, as well as made requests with joy. As holy joy is the heart and soul of thankful praise, so thankful praise is the lip and language of holy joy. V. As in our prayers, so in our thanksgiving, we must eye God as our God: I thank my God. It encourages us in prayer, and enlarges the heart in praise, to see every mercy coming from the hand of God as our God.— I thank my God upon every remembrance of you. We must thank our God for others' graces and comforts, and gifts and usefulness, as we receive the benefit of them, and God receives glory by them. But what is the matter of this thanksgiving? 1. He gives thanks to God for the comfort he had in them: for your fellowship in the gospel, from the first day until now, v. 5 . Observe, Gospel fellowship is a good fellowship; and the meanest Christians have fellowship in the gospel with the greatest apostles, for the gospel salvation is a common salvation ( Jude 3 ), and they obtain like precious faith with them, 2 Pet. i. 1 . Those who sincerely receive and embrace the gospel have fellowship in it from the very first day: a new-born Christian, if he is true-born, is interested in all the promises and privileges of the gospel from the first day of his becoming such.— Until now. Observe, It is a great comfort to ministers when those who begin well hold on and persevere. Some, by their fellowship in the gospel, understand their liberality towards propagating the gospel, and translate koinonia, not communion, but communication. But, comparing it with Paul's thanksgiving on the account of other churches, it rather seems to be taken more generally for the fellowship which they had, in faith, and hope, and holy love, with all good Christians—a fellowship in gospel promises, ordinances, privileges, and hopes; and this from the first day until now. 2. For the confidence he had concerning them ( v. 6 ): Being confident of this very thing, &c. Observe, The confidence of Christians is the great comfort of Christians, and we may fetch matter of praise from our hopes as well as from our joys; we must give thanks not only for what we have the present possession and evidence of, but for what we have the future prospect of. Paul speaks with much confidence concerning the good estate of others, hoping well concerning them in the judgment of charity, and being confident in the judgment of faith that if they were sincere they would be happy: That he who has begun a good work in you will perform it unto the day of Jesus Christ. A good work among you — en hymin, so it may be read: understand it, in the general, of the planting of the church among them. He who hath planted Christianity in the world will preserve it as long as the world stands. Christ will have a church till the mystery of God shall be finished and the mystical body completed. The church is built upon a rock, and the gates of hell shall not prevail against it. But it is rather to be applied to particular persons, and then it speaks of the certain accomplishment of the work of grace wherever it is begun. Observe here, (1.) The work of grace is a good work, a blessed work; for it makes us good, and is an earnest of good to us. It makes us like God, and fits us for the enjoyment of God. That may well be called a good work which does us the greatest good. (2.) Wherever this good work is begun it is of God's beginning: He has begun a good work in you. We could not begin it ourselves, for we are by nature dead in trespasses and sins: and what can dead men do towards raising themselves to life; or how can they begin to act till they are enlivened in the same respect in which they are said to be dead? It is God who quickens those who are thus dead, Eph. ii. 1 ; Col. ii. 13 . (3.) The work of grace is but begun in this life; it is not finished here; as long as we are in this imperfect state there is something more to be done. (4.) If the same God who begins the good work did not undertake the carrying on and finishing of it, it would lie for ever unfinished. He must perform it who began it. (5.) We may be confident, or well persuaded, that God not only will not forsake, but that he will finish and crown the work of his own hands. For, as for God, his work is perfect. (6.) The work of grace will never be perfected till the day of Jesus Christ, the day of his appearance. When he shall come to judge the world, and finish his mediation, then this work will be complete, and the top-stone will be brought forth with shouting. We have the same expression, v. 10 .

God upon every remembrance of you. Marg., mention. The Greek word means recollection, remembrance. But this recollection may have been suggested either by his own reflections on what he had seen, or by what he had heard of them by others, or by the favours which they conferred on him reminding him of them. The meaning is, that as often as he thought on them, from whatever cause, he had occasion of thankfulness. He says that he thanked his God, intimating that the conduct of the Philippians was a proof of the favour of God to him; that is, he regarded their piety as one of the tokens of the favour of God to his own soul--for in producing that piety he had been mainly instrumental. (1) "remembrance" "mention"Verse 4. Always.

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

There is much emphasis in the expressions which are here used. Paul labours to show them that he never forgot them; that he always remembered them in his prayers. In every prayer of mine. This was a proof of particular and special affection, that while there were so many objects demanding his prayers, and so many other churches which he had founded, he never forgot them. The person or object that we remember in every prayer must be very dear to the heart. For you all. Not for the church in general, but for the individual member. "He industriously repeats the word all, that he might show that he loved them all equally well, and that he might the more successfully excite them to the manifestation of the same love and benevolence." Wetstein. Making request with joy. With joy at your consistent walk and benevolent lives--mingling thanksgiving with my prayers in view of your holy walk. (b) "prayer of mine" Eph 1:14, 1Thes 1:2 (*) "request" "supplication"Verse 5. For your fe

llowship in the Gospel. "For your liberality towards me, a preacher of the gospel." Wetstein. There has been, however, no little difference of opinion about the meaning of this phrase. Many--as Doddridge, Koppe, and others--suppose it refers to the fact that they participated in the blessings of the gospel from the first day that he preached it until the time when he wrote this epistle. Others suppose that it refers to their constancy in the Christian faith. Others--as Pierce, Michaelis, Wetstein, Bloomfield, and Storr--suppose it refers to their liberality in contributing to the support of the gospel; to their participating with others, or sharing what they had in common with others, for the maintenance of the gospel. That this is the true sense seems apparent, (1.) because it accords with the scope of the epistle, and what the apostle elsewhere says of their benefactions, he speaks particularly of their liberality, and indeed this was one of the principal occasions of his writing the epistle, Php 4:10-12,15-18. (2.) It accords with a frequent meaning of the word rendered fellowship --κοινωνια. It denotes that which is in common; that of which we participate with others, communion, fellowship, Acts 2:42, 1Cor 1:9, 10:16, Phm 1:6; then it means communication, distribution, contribution, Rom 15:26, 2Cor 9:13. That it cannot mean "accession to the gospel," as has been supposed, (see Rob. Lex.,) is apparent from what he adds-- "from the first day until now." The fellowship must have been something constant, and continually manifest; and the general meaning is, that in relation to the gospel to its support, and privileges, and spirit--they all shared in common. They felt a common interest in everything that pertained to it, and they showed this in every suitable way, and especially in ministering to the wants of those who were ap- pointed to preach it. From the first day. The time when it was first preached to them. They had been constant. This is honourable testimony. It is much to say of a church, or of an individual Christian, that they have been constant and uniform in the requirements of the gospel. Alas, of how few can this be said! On these verses Php 1:3-5 we may remark, (1.) that one of the highest joys which a minister of the gospel can have, is that furnished by the holy walk of the people to whom he has ministered. Comp. 3Jn 1:4. It is joy like that of a farmer, when he sees his fields whiten for a rich harvest; like that of a teacher, in the good conduct and rapid progress of his scholars; like that of a parent, in the virtue, success, and piety of his sons. Yet it is superior to all that. The interests are higher and more important; the results are more far-reaching and pure; and the joy is more disinterested. Probably there is nowhere else on earth any happiness so pure, elevated, consoling, and rich, as that of a pastor in the piety, peace, benevolence, and growing zeal of his people. (2.) It is right to commend Christians when they do well. Paul never hesitated to do this, and never supposed that it would do injury. Flattery would injure--but Paul never flattered. Commendation or praise, in order to do good, and not to injure, should be (a.) the simple statement of the truth; (b.) it should be without exaggeration; (c.) it should be connected with an equal readiness to rebuke when wrong to admonish when in error, and to counsel when one goes astray. Constant fault-finding, scolding, or fretfulness, does no good in a family, a school, or a church. The tendency is to dishearten, irritate, and discourage. To commend a child when he does well, may be as important, and as much a duty, as to rebuke him when he does ill. God is as careful to commend his people when they do well, as he is to rebuke them when they do wrong--and that parent, teacher, or pastor, has much mistaken the path of wisdom, who supposes it to be his duty always to find fault. In this world there is nothing that goes so far in promoting happiness as a willingness to be pleased rather than displeased; to be satisfied rather than dissatisfied with the conduct of others. (3.) Our absent friends should be remembered in our prayers. On our knees before God is the best place to remember them. We know not their condition. If they are sick, we cannot minister to their wants; if in danger, we cannot run to their relief; if tempted, we cannot counsel them. But God, who is with them, can do all this; and it is an inestimable privilege thus to be permitted to commend them to his holy care and keeping. Besides, it is a duty to do it. It is one way--and the best way--to repay their kindness. A child may always be repaying the kindness of absent parents by supplicating the Divine blessing on them each morning; and a brother may strengthen and continue his love for a sister, and in part repay her tender love, by seeking, when far away, the Divine favour to be bestowed on her. (+) "fellowship" "participation"Verse 6. Being confident

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

. This is strong language. It means to be fully and firmly persuaded or convinced. Part. Mid. voice from πειθω--to persuade. Comp. Lk 16:31: "Neither will they be persuaded, though one rose from the dead;" that is, they would not be convinced. Acts 17:4, Heb 11:13, Acts 28:24. It means here that Paul was entirely convinced of the truth of what he said. It is the language of a man who had no doubt on the subject. That he which hath begun a good work in you. The "good work" here referred to, can be no other than religion, or true piety. This is called the work of God; the work of the Lord; or the work of Christ, Jn 6:29. Comp. 1Cor 15:58, 16:10, Php 2:30. Paul affirms here that that work was begun by God. It was not by their own agency or will. Jn 1:13. It was on the fact that it was begun by God, that he based his firm conviction that it would be permanent. Had it been the agency of man, he would have had no such conviction, for nothing that man does today can lay the foundation of a certain conviction that he will do the same thing to-morrow. If the perseverance of the Christian depended wholly on himself, therefore, there could be no sure evidence that he would ever reach heaven. Will perform it. Marg., "or, finish." The Greek word--επιτελεσει --means that he would carry it forward to completion; he would perfect it. It is an intensive form of the word, meaning that it would be carried through to the end. It occurs in the following places: Lk 13:32, "I do cures;" Rom 15:28, "when I have performed this;" 2Cor 7:1, " perfecting holiness;" 2Cor 8:6, "so he would also finish in you;" Php 1:11, " perform the doing of it;" Gal 3:3, "are ye now made perfect by the flesh;" Heb 8:6, "when he was about to make the tabernacle;" Heb 9:6, " accomplishing this service;" and 1Pet 5:9, "are accomplished in your brethren." The word occurs nowhere else; and here means that God would carry on the work which he had begun to completion. He would not leave it unfinished. It would not be commenced, and then abandoned. This would or could be "performed" or "finished" only (1.) by keeping them from falling from grace, and (2.) by their ultimate entire perfection. Until the day of Jesus Christ. The day when Christ shall so manifest himself as to be the great attractive object, or the day when he shall appear to glorify himself, so that it may be said emphatically to be his day. That day is often called " his day," or " the day of the Lord," because it will be the day of his triumph and glory. It refers here to the day when the Lord Jesus will appear to receive his people to himself--the day of judgment. We may remark on this verse, that Paul believed in the perseverance of saints. It would be impossible to express a stronger conviction of the truth of that doctrine than he has done here. Language could not be clearer, and nothing can be more unequivocal than the declaration of his opinion that where God has begun a good work in the soul, it will not be finally lost. The ground of this belief he has not stated in full, but has merely hinted at it. It is based on the fact that God had begun the good work. That ground of belief is something like the following. (1.) It is in God alone. It is not in man in any sense. No reliance is to be placed on man in keeping himself. He is too weak; too changeable; too ready to be led astray; too much disposed to yield to temptation. (2.) The reliance, therefore, is on God; and the evidence that the renewed man will be kept is this: (a.) God began the work of grace in the soul. (b.) He had a design in it. It was deliberate, and intentional; it was not by chance, or hap-hazard; it was because he had some object that was worthy of his interposition. (c.) There is no reason why he should begin such a work, and then abandon it. It cannot be because he has no power to complete it, or because there are more enemies to be overcome than he had supposed; or because there are difficulties which he did not foresee; or because it is not desirable that the work should be completed. Why, then, should he abandon it? (d.) God abandons nothing that he undertakes. There are no unfinished worlds or systems; no half-made and forsaken works of his hands. There is no evidence in his works of creation of change of plan, or of having forsaken what he began from disgust, or disappointment, or want of power to complete them. Why should there be in the salvation of the soul? (e.) He has promised to keep the renewed soul to eternal life. See Jn 10:27,28,29, Heb 6:17-20. Comp. Rom 8:29,30. (c) "of this very thing" Heb 10:35 (d) "which hath begun" Ps 138:8 (2) "perform" "finish" (e) "work" Heb 10:35 (f) "day of Jesus Christ" 2Pet 3:10 Verse 7. Even as it is meet for me to think

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

this of you all. "There is a reason why I should cherish this hope of you, and this confident expectation that you will be saved. That reason is found in the evidence which you have given that you are sincere Christians. Having evidence of that, it is proper that I should believe that you will finally reach heaven." Because I have you in my heart. Marg., Ye have me in your. The Greek will bear either, though the former translation is the most obvious. The meaning is, that he was warmly attached to them, and had experienced many proofs of their kindness; and that there was, therefore, a propriety in his wishing for their salvation. Their conduct towards him, moreover, in his trials, had convinced him that they were actuated by Christian principle; and it was proper that he should believe that they would be kept to eternal life. Both in my bonds. While I have been a prisoner--referring to the care which they had taken to minister to his wants, Php 4:10,14,18. And in the defence. Gr., apology. Probably he refers to the time when he made his defence before Nero, and vindicated himself from the charges which had been brought against him. 2Ti 4:16. Perhaps he means, here, that on that occasion he was abandoned by those who should have stood by him, but that the Philippians showed him all the attention which they could. It is not impossible that they may have sent some of their number to sympathize with him in his trials, and to assure him of the unabated confidence of the church. And confirmation of the gospel. In my efforts to defend the gospel, and to make it known. Php 1:17. The allusion is probably to the fact that, in all his efforts to defend the gospel, he had been sure of their sympathy and co-operation. Perhaps he refers to some assistance which he had derived from them in this cause, which is now to us unknown. Ye all are partakers of my grace. Marg., "Or, with me of grace." The meaning is, that as they had participated with him in the defence of the gospel; as in all his troubles and persecutions they had made common cause with him, so it followed that they would partake of the same tokens of the Divine favour, he expected that the Divine blessing would follow his efforts in the cause of the gospel, and he says that they would share in his blessing. They had shown all the sympathy which they could in his trials; they had nobly stood by him when others forsook him; and he anticipated, as a matter of course, that they would all share in the benefits which would flow to him in his efforts in the cause of the Redeemer. (*) "meet" "right" (1) "I have you in my heart" "ye have me in your" (+) "heart" "I affectionately regard you" (a) "defense and confirmation" Php 1:17 (2) "partakers of my grace" "with me of grace"Verse 8. For God is my record. My witne

The Apostle's Affection and Hope. ( a. d. 62.) 7 Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers of my grace. 8 For God is my record, how greatly I long after you all in the bowels of Jesus Christ. The apostle expresses the ardent affection he had for them, and his concern for their spiritual welfare: I have you in my heart, v. 7 . He loved them as his own soul, and they lay near his heart. He thought much of them, and was in care about them. Observe, 1. Why he had them in his heart: Inasmuch as both in my bonds, and in the defence and confirmation of the gospel, you all are partakers of my grace; that is, they had received benefit by him and by his ministry; they were partakers of that grace of God which by him, and through his hands, was communicated to them. This makes people dear to their ministers—their receiving benefit by their ministry. Or, " You are partakers of my grace, you have joined with me in doing and suffering." They were partakers of his affliction by sympathy and concern, and readiness to assist him. Thus he calls being partakers of his grace; for those who suffer with the saints are and shall be comforted with them; and those shall share in the reward, who bear their part of the burden. He loved them because they adhered to him in his bonds, and in the defence and confirmation of the gospel: they were as ready to appear in their places, and according to their capacity, for the defence of the gospel, as the apostle was in his; and therefore he had them in his heart. Fellow sufferers should be dear one to another; those who have ventured and suffered in the same good cause of God and religion should for that reason love one another dearly: or, because you have me at heart — dia to echein me en te kardia hymas. They manifested their respect for him by adhering firmly to the doctrine he preached, and readily suffering for it along with him. The truest mark of respect towards our ministers is receiving and abiding by the doctrine they preach. 2. The evidence of it: It is meet for me to think this of you all, because I have you in my heart. By this it appeared that he had them in his heart, because he had a good opinion of them and good hopes concerning them. Observe, It is very proper to think the best of other people, and as well as we can of them—to suppose as well of them as the matter will admit in all cases. 3. An appeal to God concerning the truth of this ( v. 8 ): For God is my record how greatly I long after you all in the bowels of Jesus Christ. Having them in his heart, he longed after them; either he longed to see them, longed to hear from them, or he longed for their spiritual welfare and their increase and improvement in knowledge and grace. He had joy in them ( v. 4 ), because of the good he saw and heard of among them; yet still he longed after them, to hear of more of it among them; and he longed after them all, not only those among them who were witty and wealthy, but even the meanest and poorest; and he longed greatly after them, or with strong affection and great good-will; and this in the bowels of Jesus Christ, with that tender concern which Christ himself has and has shown to precious souls. Paul was herein a follower of Christ, and all good ministers should aim to be so. O the bowels of compassion which are in Jesus Christ to poor souls! It was in compassion to them that he undertook their salvation, and put himself to so vast an expense to compass it. Now, in conformity to the example of Christ, Paul had a compassion for them, and longed after them all in the bowels of Jesus Christ. Shall not we pity and love those souls whom Christ had such a love and pity for? For this he appeals to God: God is my record. It was an inward disposition of mind that he expressed towards them, to the sincerity of which God only was witness, and therefore to him he appeals. "Whether you know it or not, or are sensible of it, God, who knows the heart, knows it."

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

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

ss; I can solemnly appeal to him. How greatly I long after you all. To see you; and how much I desire your welfare. In the bowels of Jesus Christ. The word "bowels," in the Scriptures, denotes the upper viscera--the region of the heart and lungs. Isa 16:11. That region was regarded as the seat of affection, sympathy, and compassion, as the heart is with us. The allusion here is to the sympathy, tenderness, and love of the Redeemer; and probably the meaning is, that Paul regarded them with something of the affection which the Lord Jesus had for them. This was the tenderest and strongest expression which he could find to denote the ardour of his attachment. (+) "bowels of Jesus Christ" "With the tender affection of"Verse 9. And this I pray. We pray for t

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

hose whom we love, and whose welfare we seek. We desire theft happiness; and there is no way more appropriate of expressing that desire than of going to God, and seeking it at his hand. Paul proceeds to enumerate the blessings which he sought for them; and it is worthy of observation that he did not ask riches, or worldly prosperity, but that his supplications were confined to spiritual blessings, and he sought these as the most desirable of all favours. That your love may abound, etc. Love to God; love to one another; love to absent Christians; love to the world. This is an appropriate subject of prayer. We cannot wish and pray for a better thing for our Christian friends, than that they may abound in love. Nothing will promote their welfare like this; and we had better pray for this, than that they may obtain abundant riches, and share the honours and pleasures of the world. In knowledge. The idea is, that he wished them to have intelligent affection. It should not be mere blind affection, but that intelligent love which is based on an enlarged view of Divine things--on a just apprehension of the claims of God. And in all judgment. Marg., sense. Heb 5:14. The word here means, the power of discerning; and the meaning is, that he wished that their love should be exercised with proper discrimination. It should be in proportion to the relative value of objects; and the meaning of the whole is, that he wished their religion to be intelligent and discriminating; to be based on knowledge, and a proper sense of the relative value of objects, as well as to be the tender affection of the heart. (b) "yet more" 1Thes 3:12, 2Pet 3:18 Verse 10. That ye may approve things. M

The Apostle's Affection and Hope. ( a. d. 62.) 9 And this I pray, that your love may abound yet more and more in knowledge and in all judgment; 10 That ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ; 11 Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God. These verses contain the prayers he put up for them. Paul often let his friends know what it was he begged of God for them, that they might know what to beg for themselves and be directed in their own prayers, and that they might be encouraged to hope they should receive from God the quickening, strengthening, everlasting, comforting grace, which so powerful an intercessor as Paul asked of God for them. It is an encouragement to us to know that we are prayed for by our friends, who, we have reason to think, have an interest at the throne of grace. It was intended likewise for their direction in their walk, and that they might labour to answer his prayers for them; for by this it would appear that God had answered them. Paul, in praying thus for them, expected good concerning them. It is an inducement to us to do our duty, that we may not disappoint the expectations of praying friends and ministers. He prayed, 1. That they might be a loving people, and that good affections might abound among them; That your love might abound yet more and more. He means it of their love to God, and one another, and all men. Love is the fulfilling both of the law and of the gospel. Observe, Those who abound much in any grace have still need to abound more and more, because there is still something wanting in it and we are imperfect in our best attainments. 2. That they might be a knowing and judicious people: that love might abound in knowledge and in all judgment. It is not a blind love that will recommend us to God, but a love grounded upon knowledge and judgment. We must love God because of his infinite excellence and loveliness, and love our brethren because of what we see of the image of God upon them. Strong passions, without knowledge and a settled judgment, will not make us complete in the will of God, and sometimes do more hurt than good. The Jews had a zeal of God, but not according to knowledge, and were transported by it to violence and rage, Rom. x. 2 ; John xvi. 2 . 3. That they might be a discerning people. This would be the effect of their knowledge and judgment: That you may approve the things which are excellent ( v. 10 ); or, as it is in the margin, Try the things which differ; eis to dokimazein humas ta diapheronta, that we may approve the things which are excellent upon the trial of them, and discern their difference from other things. Observe, The truths and laws of Christ are excellent things; and it is necessary that we every one approve them, and esteem them such. We only need to try them, to approve of them; and they will easily recommend themselves to any searching and discerning mind. 4. That they might be an honest upright-hearted people: That you may be sincere. Sincerity is our gospel perfection, that in which we should have our conversation in the world, and which is the glory of all our graces. When the eye is single, when we are inward with God in what we do, are really what we appear to be, and mean honestly, then we are sincere. 5. That they might be an inoffensive people: that you may be without offence until the day of Christ; not apt to take offence; and very careful not to give offence to God or their brethren, to live in all good conscience before God ( Acts xxiii. 1 ), and to exercise ourselves to have always a conscience void of offence towards God and towards men, Acts xxiv. 16 . And we must continue to the end blameless, that we may be presented so at the day of Christ. He will present the church without spot or wrinkle ( Eph. v. 27 ), and present believers faultless before the presence of his glory with exceeding joy, Jude 24 . 6. That they might be a fruitful useful people ( v. 11 ): Being filled with the fruits of righteousness, &c. From God is our fruit found, and therefore from him it must be asked. The fruits of righteousness are the evidences and effects of our sanctification, the duties of holiness springing from a renewed heart, the root of the matter in us. Being filled with them. Observe, Those who do much good should still endeavour to do more. The fruits of righteousness, brought forth for the glory of God and edification of his church, should really fill us, and wholly take us up. Fear not being emptied by bringing forth the fruits of righteousness, for you will be filled with them. These fruits are by Jesus Christ, by his strength and grace, for without him we can do nothing. He is the root of the good olive, from which it derives its fatness. We are strong in the grace which is in Christ Jesus ( 2 Tim. ii. 1 ) and strengthened with might by his Spirit ( Eph. iii. 16 ), and they are unto the glory and praise of God. We must not aim at our own glory in our fruitfulness, but at the praise and glory of God, that God may be glorified in all things ( 1 Peter iv. 11 ), and whatsoever we do we must do all to the glory of God, 1 Cor. x. 31 . It is much for the honour of God, when Christians not only are good, but do good, and abound in good works.

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

arg., "Or, try." The word used here denotes the kind of trial to which metals are exposed in order to test their nature; and the sense here is, that the apostle wished them so to try the things that were of real value, as to discern that which was true and genuine. That are excellent. Marg., "or, differ." The margin here more correctly expresses the sense of the Greek word. The idea is, that he wished them to be able to distinguish between things that differed from each other; to have an intelligent apprehension of what was right and wrong--of what was good and evil. He would not have them love and approve all things indiscriminately. They should be esteemed according to their real value. It is remarkable here how anxious the apostle was, not only that they should be Christians, but that they should be intelligent Christians, and should understand the real worth and value of objects. That ye may be sincere. Eph 6:24. The word here used--ειλικρινης nowhere else in the New Testament, except in 2Pet 3:1, where it is rendered pure. The noun ειλικρινεια, however, occurs in 1Cor 5:8, 2Cor 1:12, 2:17; in all which places it is rendered sincerity. The word properly means, that which is judged of in sunshine, ειληκρινω; and then that which is clear and manifest. It is that over which there are no clouds; which is not doubtful and dark; which is pure and bright. The word sincere means literally without wax ( sine cera;) that is, honey which is pure and transparent. Applied to Christian character, it means that which is not deceitful, ambiguous, hypocritical; that which is not mingled with error, worldliness, and sin; that which does not proceed from selfish and interested motives, and where there is nothing disguised. There is no more desirable appellation that can be given to a man than to say that he is sincere--a sincere friend, benefactor, Christian; and there is nothing more lovely in the character of a Christian than sincerity. It implies, (1.) that he is truly converted--that he has not assumed Christianity as a mask; (2.) that his motives axe disinterested and pure; (3.) that his conduct is free from double-dealing, trick, and cunning; (4.) that his words express the real sentiments of his heart; (5.) that he is true to his word, and faithful to his promises; (6.) that he is always what he professes to be. A sincere Christian would bear to have the light let in upon him always; to have the emotions of his heart seen; to be scanned everywhere, and at all times, by men, by angels, and by God. And without offence. Inoffensive to others. Not injuring them in property, feelings, or reputation. This is a negative virtue, and is often despised by the world. But it is much to say of a man that he injures no one; that neither by example, nor opinions, nor conversation, he leads them astray; that he never does injustice to their motives, and never impedes their influence; that he never wounds their feelings, or gives occasion for hard thoughts; and that he so lives that all may see that his is a blameless life. Till the day of Christ. Php 1:6 (a) "ye may" Rom 2:18 (1) "approve" "try" (2) "are excellent" "differ" (b) "sincere" Eph 5:27 Verse 11. Being filled with the fruit if righteousness. That which wi

ll righteousness in the heart produces. The fruits, or results, will be seen in the life; and those fruits are honesty, truth, kindness, meekness, goodness. The wish of the apostle is, that they might show abundantly by their lives that they were truly righteous. He does not refer to liberality merely, but to everything which true piety in the heart is fitted to produce in the life.  Which are by Jesus Christ. (1.) Which his religion is fitted to produce. (2.) Which result from endeavouring to follow his example. (3.) Which are produced by his agency on the heart. Unto the glory and praise of God. His honour is never more promoted than by the eminent holiness of his friends. Jn 15:8. If we wish, therefore, to honour God, it should not be merely with the lips, or by acts of prayer and praise; it should be by a life devoted to him. It is easy to render the service of the lips; it is far more difficult to render that service which consists in a life of patient and consistent piety; and in proportion to the difficulty of it, is its value in his sight. (c) "and praise of God" Jn 15:8 Verse 12. But I would ye should understand. Paul here turns to himsel

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

Philippians Preface To The Epistle Of Saint Paul To The Philipplans (1546 and 1522) In this Epistle St. Paul praises the Philippians and exhorts them to abide and go forward in true faith and to increase in love. But since injury is always done to faith by false apostles and teachers of works, he warns them against these men, and points them to many. preachers, — some good, some bad, — including even himself and his disciples, Timothy and Epaphroditus. This he does in chapters 1 and 2. In chapter 3, he rejects the faithless and human righteousness that is taught and held by the false apostles, and holds himself up as an example of one who had lived a glorious life in this righteousness, and yet thought nothing of it, because of the righteousness of Christ. For that other righteousness makes the belly its god, and makes enemies of the cross of Christ. In chapter 4, he exhorts them to peace and to good outward conduct toward one another; and he thanks them for the present they have sent him.

f, and goes into a somewhat extended account of his own feelings in his trials, and of the effects of his imprisonment at Rome. He wished them to understand what his circumstances were, and what had been the effect of his imprisonment, probably for such reasons as these: (1.) They were tenderly attached to him, and would feel an interest in all that pertained to him. (2.) It was possible that they might hear unfounded rumours about the manner of his treatment, and he wished that they should understand the exact truth. (3.) He had real intelligence to communicate to them that would be joyful to them, about the effect of his imprisonment, and his treatment there; and he wished them to rejoice with him. That the things which happened unto me. The accusations against him, and his imprisonment at Rome. He had been falsely accused, and had been constrained to appeal to Caesar, and had been taken to Rome as a prisoner, Acts chapters 15 thru 18. This arrest and imprisonment would seem to have been against his success as a preacher; but he now says that the contrary had been the fact. Have fallen out. Have resulted in. Literally, "have come." Tindal. "My business is happened." The furtherance. The increase, the promotion of the gospel. Instead of being a hinderance, they have been rather an advantage.Verse 13. So that my bonds in Christ. Marg., for. The meaning

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

The Apostle's Success and Joy. ( a. d. 62.) 12 But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel; 13 So that my bonds in Christ are manifest in all the palace, and in all other places; 14 And many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear. 15 Some indeed preach Christ even of envy and strife; and some also of good will: 16 The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds: 17 But the other of love, knowing that I am set for the defence of the gospel. 18 What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice. 19 For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ, 20 According to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by life, or by death. We see here the care the apostle takes to prevent their being offended at his sufferings. He was now a prisoner at Rome; this might be a stumbling-block to those who had received the gospel by his ministry. They might be tempted to think, If this doctrine were indeed of God, God would not suffer one who was so active and instrumental in preaching and propagating it to be thrown by as a despised broken vessel. They might be shy of owning this doctrine, lest they should be involved in the same trouble themselves. Now to take off the offence of the cross, he expounds this dark and hard chapter of his sufferings, and makes it very easy and intelligible, and reconcilable to the wisdom and goodness of God who employed him. I. He suffered by the sworn enemies of the gospel, who laid him in prison, and aimed at taking away his life; but they should not be stumbled at this, for good was brought out of it, and it tended to the furtherance of the gospel ( v. 12 ): The things which happened unto me have fallen out rather unto the furtherance of the gospel. A strange chemistry of Providence this, to extract so great a good as the enlargement of the gospel out of so great an evil as the confinement of the apostle. " I suffer trouble as an evil-doer, even unto bonds; but the word of God is not bound, 2 Tim. ii. 9 . They cannot imprison the word of God; that has its free course, though I am confined." But how was this? 1. It alarmed those who were without ( v. 13 ): " My bonds in Christ, or for Christ, are manifest in all the palace and in all other places. The emperor, the courtiers, the magistrates, are convinced that I do not suffer as an evil-doer, but as an honest man, with a good conscience. They know that I suffer for Christ, and not for any wickedness." Observe, (1.) Paul's sufferings made him known at court, where perhaps he would never have otherwise been known; and this might lead some of them to enquire after the gospel for which he suffered, which they might otherwise have never heard of. (2.) When his bonds were manifest in the palace, they were manifest in all other places. The sentiments of the court have a great influence on the sentiments of all people—Regis ad exemplum totus componitur orbis. 2. It emboldened those who were within. As his enemies were startled at his sufferings, so his friends were encouraged by them. Upright men shall be astonished at this, and the innocent shall stir up himself against the hypocrite. The righteous also shall hold on his way, and he who has clean hands shall be stronger and stronger, Job xvii. 8, 9 . So it was here: Many of the brethren in the Lord waxing confident by my bonds, v. 14 . The expectation of trouble for their religion, in general, perhaps disheartened and discouraged them; but, when they saw Paul imprisoned for Christ, they were so far from being deterred from preaching Christ and praising his name, that it made them the more bold; for they could gladly suffer in Paul's company. If they should be hurried from the pulpit to the prison, they could be reconciled to it, because they would be there in such good company. Besides, the comfort which Paul had in his sufferings, his extraordinary consolations received from Christ in a suffering state, greatly encouraged them. They saw that those who served Christ served a good Master, who could both bear them up and bear them out, in their sufferings for him. Waxing confident by my bonds. Pepoithotas. They were more fully satisfied and persuaded by what they saw. Observe the power of divine grace; that which was intended by the enemy to discourage the preachers of the gospel was overruled for their encouragement. And are much more bold to speak the word without fear; they see the worst of it, and therefore are not afraid to venture. Their confidence gave them courage, and their courage preserved them from the power of fear. II. He suffered from false friends as well as from enemies ( v. 15, 16 ): Some preach Christ even of envy and strife. The one preach Christ of contention, not sincerely. Now this would be a stumbling-block and discouragement to some, that there were those who envied Paul's reputation in the churches, and the interest he had among the Christians, and endeavoured to supplant and undermine him. They were secretly pleased when he was laid up in prison, that they might have the better opportunity to steal away the people's affections; and they laid themselves out the more in preaching, that they might gain to themselves the reputation they envied him: Supposing to add affliction to my bonds. They thought hereby to grieve his spirit, and make him afraid of losing his interest, uneasy under his confinement, and impatient for release. It is sad that there should be men who profess the gospel, especially who preach it, who are governed by such principles as these, who should preach Christ in spite to Paul, and to increase the affliction of his bonds. Let us not think it strange if in these later and more degenerate ages of the church there should be any such. However, there were others who were animated by Paul's sufferings to preach Christ the more vigorously: Some also of good will, and love: from sincere affection to the gospel, that the work might not stand while the workman was laid up.— Knowing that I am set for the defence of the gospel. They knew that he was appointed to support and propagate the gospel in the world, against all the violence and opposition of its enemies, and were afraid lest the gospel should suffer by his confinement. This made them the more bold to preach the word and supply his lack of service to the church. III. It is very affecting to see how easy he was in the midst of all: Notwithstanding every way, whether in pretence or in truth, Christ is preached; and I therein do rejoice, yea, and I will rejoice, v. 18 . Note, The preaching of Christ is the joy of all who wish well to his kingdom among men. Since it may tend to the good of many, we ought to rejoice in it, though it be done in pretence, and not in reality. It is God's prerogative to judge of the principles men act upon; this is out of our line. Paul was so far from envying those who had liberty to preach the gospel while he was under confinement that he rejoiced in the preaching of it even by those who do it in pretence, and not in truth. How much more then should we rejoice in the preaching of the gospel by those who do it in truth, yea, though it should be with much weakness and some mistake! Two things made the apostle rejoice in the preaching of the gospel:— 1. Because it tended to the salvation of the souls of men: I know that this shall turn to my salvation, v. 19 . Observe, God can bring good out of evil; and what does not turn to the salvation of the ministers may yet, by the grace of God, be made to turn to the salvation of the people. What reward can those expect who preach Christ out of strife, and envy, and contention, and to add affliction to a faithful minister's bonds? who preach in pretence, and not in truth? And yet even this may turn to the salvation of others; and Paul's rejoicing in it turned to his salvation too. This is one of the things which accompany salvation —to be able to rejoice that Christ is preached, though it be to the diminution of us and our reputation. This noble spirit appeared in John the Baptist, at the first public preaching of Christ: " This my joy therefore is fulfilled. He must increase, but I must decrease, John iii. 29, 30 . Let him shine, though I be obscured; and his glory be exalted, though upon my ruins." Others understand this expression of the malice of his enemies being defeated, and contributing towards his deliverance from his confinement. Through your prayers, and the supply of the Spirit of Christ. Note, Whatever turns to our salvation is by the supply or the aids and assistance of the Spirit of Christ; and prayer is the appointed means of fetching in that supply. The prayers of the people may bring a supply of the Spirit to their ministers, to support them in suffering, as well as in preaching the gospel. 2. Because it would turn to the glory of Christ, v. 20 , where he takes occasion to mention his own entire devotedness to the service and honour of Christ: According to my earnest expectation and hope, that in nothing I shall be ashamed, &c. Here observe, (1.) The great desire of every true Christian is that Christ may be magnified and glorified, that his name may be great, and his kingdom come. (2.) Those who truly desire that Christ may be magnified desire that he may be magnified in their body. They present their bodies a living sacrifice ( Rom. xii. 1 ), and yield their members as instruments of righteousness unto God, Rom. vi. 13 . They are willing to serve his designs, and be instrumental to his glory, with every member of their body, as well as faculty of their soul. (3.) It is much for the glory of Christ that we should serve him boldly and not be ashamed of him, with freedom and liberty of mind, and without discouragement: That in nothing I shall be ashamed, but that with all boldness Christ may be magnified. The boldness of Christians is the honour of Christ. (4.) Those who make Christ's glory their desire and design may make it their expectation and hope. If it be truly aimed at, it shall certainly be attained. If in sincerity we pray, Father, glorify thy name, we may be sure of the same answer to that prayer which Christ had: I have glorified it, and I will glorify it again, John xii. 28 . (5.) Those who desire that Christ may be magnified in their bodies have a holy indifference whether it be by life or by death. They refer it to him which way he will make them serviceable to his glory, whether by their labours or sufferings, by their diligence or patience, by their living to his honour in working for him or dying to his honour in suffering for him.

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

is, his bonds in the cause of Christ. He was imprisoned because he preached Christ, Eph 6:20, and was really suffering because of his attachment to the Redeemer. It was not for crime, but for being a Christian--for had he not been a Christian, he would have escaped all this. The manner of Paul's imprisonment was, that he was suffered to occupy a house by himself, though chained to a soldier who was his guard, Acts 28:16. He was not in a dungeon indeed, but he was not at liberty, and this was a severe mode of confinement. Who would wish to be chained night and day to a living witness of all that he did; to a spy on all his movements? Who would wish to have such a man always with him, to hear all he said, and to see all that he did? Who could well bear the feeling that he could never be alone--and never be at liberty to do anything without the permission of one too who probably had little disposition to be indulgent? Are manifest. That is, it has become known that I am imprisoned only for the sake of Christ. Grotius. The true reason why I am thus accused and imprisoned begins to be understood, and this has awakened sympathy for me as an injured man. They see that it is not for crime, but that it is on account of my religious opinions; and the conviction of my innocence has spread abroad, and has produced a favourable impression in regard to Christianity itself. It must have been a matter of much importance for Paul to have this knowledge of the real cause why he was imprisoned go abroad. Such a knowledge would do much to prepare others to listen to what he had to say--for there is no man to whom we listen more readily than to one who is suffering wrongfully. In all the palace. Marg., "or Caesar's court. Gr., ενολωτω πραιτωριω, in all the praetorium. This word properly denotes the general's tent in a camp; then the house or palace of a governor of a province; then any large hall, house, or palace. It occurs in the New Testament only in the following places: Mt 27:27, where it is rendered common hall; Mk 15:16, rendered pretorium; Jn 18:28,33, 19:9, Acts 23:35, rendered judgment hall; and in Php 1:13. It is employed to denote (1.) the palace of Herod at Jerusalem, built with great magnificence at the northern part of the upper city, westward of the temple, and overlooking the temple; (2.) the palace of Herod at Caesarea, which was probably occupied by the Roman procurator; and (3) in the place before us, to denote either the palace of the emperor at Rome, or the pretorian camp, the head quarters of the pretorian guards or cohorts. These cohorts were a body of select troops instituted by Augustus to guard his person, and have charge of the city. See Rob. Lex. Bloomfield, Rosenmuller, and some others, understand this of the pretorian camp, and suppose that Paul meant to say that the cause of his imprisonment had become known to all the band of the pretorians. Grotius says that the usual word to denote the residence of the emperor at Rome was palatium --- palace, but that those who resided in the provinces were accustomed to the word pretorium, and would use it when speaking of the palace of the emperor. Chrysostom says that the palace of the emperor was called pretorium, by a Latin word derived from the Greek. See Erasmus in loc. Calvin supposes that the palace of Nero is intended. The question about the meaning of the word is important, as it bears on the inquiry to what extent the gospel was made known at Rome in the time of Paul, and perhaps as to the question why he was released from his imprisonment. If the knowledge of his innocence had reached the palace, it was a ground of hope that he might be acquitted; and if that palace is here intended, it is an interesting fact as showing that in some way the gospel had been introduced into the family of the emperor himself. That the palace or residence of the emperor is intended here, may be considered at least probable from the following considerations: (1.) It is the name which would be likely. to be used by the Jews who came up from Judea and other provinces, to denote the chief place of judgment, or the principal residence of the highest magistrate. So it was used in Jerusalem, in Cesarea, and in the provinces generally, to denote the residence of the general in the camp, or the procurator in the cities--the highest representative of the Roman power. (2.) If the remark of Chrysostom, above referred to, be well founded, that this was a common name given to the palace in Rome, then this goes far to determine the question. (3.) In Php 4:22, Paul, in the salutation of the saints at Rome to those of Philippi, mentions particularly those of "Caesar's household." From this it would seem that some of the family of the emperor had been made acquainted with the Christian religion, and had been converted. In what way the knowledge of the true cause of Paul's imprisonment had been circulated in the "palace," is not now known. There was, however, close intimacy between the military officers and the government, and it was probably by means of some of the soldiers or officers who had the special charge of Paul, that this had been communicated. To Paul, in his bonds, it must have been a subject of great rejoicing, that the government became thus apprized of the true character of the opposition which had been excited against him; and it must have done much to reconcile him to the sorrows and privations of imprisonment, that he was thus the means of introducing religion to the very palace of the emperor. And in all other places. Marg., to all others. The Greek will bear either construction. But if, as has been supposed, the reference in the word pretorium is to the palace, then this should be rendered "all other places." It then means, that the knowledge of his innocence, and the consequences of that knowledge in its happy influence in spreading religion, were not confined to the palace, but were extended to other places. The subject was generally understood, so that it might be said that correct views of the matter pervaded the city, and the fact of his imprisonment was accomplishing extensively the most happy effects on the public mind. (3) "bonds in Christ" "for" (4) "all the palace" "Caesar's court" Php 4:22 (5) "in all other places" "to all others"Verse 14. And many of the brethren. Many Christians. It is evident from this, that th

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

ere were already "many" in Rome who professed Christianity. In the Lord. In the Lord Jesus; that is, united to him and to each other by a professed attachment to him. This is a common phrase to designate Christians. Waxing confident by my bonds. Becoming increasingly bold and zealous in consequence of my being confined. This might have been either (1.) that from the very fact that so distinguished a champion of the truth had been imprisoned, they were excited to do all they could in the cause of the gospel. Or (2.) they were aroused by the fact that the cause of his imprisonment had become generally understood, and that there was a strong current of popular favour setting towards Christianity in consequence of it. Or (3.) they had had intercourse with Paul in his own "hired house," and had been incited and encouraged by him to put forth great efforts in the cause. Or (4.) it would seem that some had been emboldened to promulgate their views, and set themselves up as preachers, who would have been restrained if Paul had been at liberty. They were disposed to form parties, and to secure followers, and rejoiced in an opportunity to increase their own popularity, and were not unwilling thus to diminish the popularity and lessen the influence of so great a man as Paul. Had he been at liberty, they would have had no prospect of success. See Php 1:16. To this may be added a suggestion by Theodoret. "Many of the brethren have increased boldness--θαρσος --on account of my bonds. For seeing me bear such hard things with pleasure, they announce that the gospel (which sustains me) is divine." The same sentiment occurs in Oecumen and Theophyl. See Bloomfield. In Paul himself they had an illustration of the power of religion, and being convinced of its truth, they went and proclaimed it abroad. To speak the word without fear. That is, they see that I remain safely, (comp. Ac 28:30,) and that there is no danger of persecution, and, stimulated by my sufferings and patience, they go and make the gospel known. (*) "confident" "growing confident"Verse 15. Some indeed preach Christ even of envy and strife. What was the ground of this "e

nvy and strife" the apostle does not mention. It would seem, however, that even in Rome there was a party which was jealous of the influence of Paul, and which supposed that this was a good opportunity to diminish his influence, and to strengthen their own cause. He was not now at large so as to be able to meet and confute them. They had access to the mass of the people. It was easy, under plausible pretences, to insinuate hints about the ambitious aims, or improper influence of Paul, or to take strong ground against him and in favour of their own views, and they availed themselves of this opportunity. It would seem most probable, though this is not mentioned, that these persons were Judaizing teachers, professing Christianity, and who supposed that Paul's views were derogatory to the honour of Moses and the law. And some also of good will. From pure motives, having no party aims to accomplish, and not intending in any way to give me trouble.Verse 16. The one preach Christ of contention. So as to form parties, and to produce strife

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

s among his professed followers. Not sincerely. Not purely--αγνως--not with pure motives or intentions. Their real aim is not to preach Christ, but to produce difficulty and to stir up strife. They are ambitious men, and they have no real regard for the welfare of the church and the honour of religion. Supposing to add affliction to my bonds. To make my trial the greater. How they did this is unknown. Perhaps they were those who were strongly imbued with Jewish notions, and who felt that his course tended to diminish respect for the law of Moses, and who now took this opportunity to promote their views, knowing that this would be particularly painful to him when he was not at, liberty to meet them openly, and to defend his own opinions. It is possible also that they may have urged that Paul himself had met with a signal reproof for the course which he had taken, and, as a consequence, was now thrown into chains. Bloomfield suggests that it was the opinion of many of the ancient expositors that they endeavoured to do this by so preaching as to excite the fury of the multitude or the rulers against Paul, and to produce increased severity in his punishment. But the way in which they did this is unknown, and conjecture is altogether useless.Verse 17. But the other of love. From pure motives, and from sincere affection to me.

Knowing that I am set for the defence of the gospel. They believe that I am an ambassador from God. They regard me as unjustly imprisoned, and while I am disabled, they are willing to aid me in the great cause to which my life is devoted. To alleviate his sorrows, and to carry forward the great cause to defend which he was particularly appointed, they engaged in the work which he could not now do, and went forth to vindicate the gospel, and to make its claims better known. Coverdale renders this, "for they know that I lie here for the defence of the gospel." So Piscator, Michaelis, and Endius render it, supposing that the meaning is, that he lay in prison for the defence of the gospel, or as a consequence of his efforts to defend it. But this is not in accordance with the usual meaning of the Greek word, κειμαι. It means to lie, and in the perf. pass. to be laid, set, placed. If the apostle had referred to his being in prison, he would have added that fact to the statement made. The sense is, that he was appointed to be a defender of the gospel, and that they being well convinced of this, went forth to promulgate and defend the truth. That fact was one of Paul's chief consolations while he was thus in confinement. (+) "set" "placed"Verse 18. What then? What follows from this? What effect does it have on my mind? Does the fact that s

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

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

ome preach from a spirit of envy and contention give me pain? Notwithstanding every way. No matter in what way it is done. We are not to suppose, however, that Paul was indifferent as to the way in which the gospel was preached, or the spirit with which it was done; but the meaning is, that it was a matter of rejoicing that it was done at all, whatever the motives might be. Whether in pretence or in truth. Whether as a mere pretext to cover up some other design, or from pure motives. Their pretence was that they preached the gospel because they believed it true and loved it; their real object was to build up a party, and to diminish the influence and authority of Paul. Christ is preached. They made known the name of the Saviour, and announced that the Messiah had come. They could not go forth under any pretence as preachers, without making known some truth about the Redeemer. So now, it is hardly possible that any persons should attempt to preach, without stating some truth that would not otherwise be known. The name of a Saviour will be announced, and that will be something. Some views of his life and work will be presented, which, though they may be far enough from full views, are yet better than none. Though there may be much error in what is said, yet there will be also some truth. It would be better to have preachers that were better instructed, or that were more prudent, or that had purer motives, or that held a more perfect system; yet it is much in our world to have the name of the Redeemer announced in any way, and even to be told, in the most stammering manner, and from whatever motives, that man has a Saviour. The announcement of that fact, in any way, may save a soul; but ignorance of it could save none. And I therein do rejoice. This is an instance of great magnanimity on the part of Paul, and nothing, perhaps, could better show his supreme love for the Saviour. Part preached to increase his afflictions, and the tendency of that preaching was, probably, as it was designed to be, to unsettle confidence in him, and to lessen his influence. Yet this did not move him. The more important matter was secured, and Christ was made known; and if this were secured, he was willing that his own name should be east into the shade. This may furnish valuable lessons to preachers of the gospel now. When (1.) we are laid aside from preaching by sickness, we should rejoice that others are in health, and are able to make the Saviour known, though we are forgotten. (2.) When we are unpopular and unsuccessful, we should rejoice that others are more popular and successful--for Christ is preached. (3.) When we have rivals, who have better plans than we for doing good, and whose labours are crowned with success, we should not be envious or jealousy for Christ is preached. (4.) When ministers of other denominations preach what we regard as error, and their preaching becomes popular, and is attended with success, we can find occasion to rejoice--for they preach Christ. In the error we should not, we cannot rejoice; but in the fact that the great truth is held up that Christ died for men, we can always find abundant occasion for joy. Mingled as it may be with error, it may be nevertheless the means of saving souls; and though we should rejoice more if the truth were preached without any admixture of error, yet still the very fact that Christ is made known lays the foundation for gratitude and rejoicing. Had all Christians, and Christian ministers, the feelings which Paul expresses here, there would be much less envy and uncharitableness than there is now in the churches. May we not hope that the time will yet come when all who preach the gospel will have such supreme regard for the name and work of the Saviour, that they will find sincere joy in the success of a rival denomination, or a rival preacher, or in rival plans for doing good? Then, indeed, contentions would cease, and the hearts of Christians, "like kindred drops," would mingle into one.Verse 19. For I know that this shall turn to my salvation. Will be a means of my salvation. Whether th

e effect shall be to turn public favour towards the Christian religion, and secure my release; or whether it shall be to instigate my enemies more, so as to lead to my death; I am satisfied that the result, so far as I am concerned, will be well. The word "salvation," here, does not refer to him release from captivity, as Koppe, Rosenmuller, Clarke, and others, suppose; for he was not absolutely certain of that, and could not expect that to be effected by "the supply of the Spirit of Jesus Christ." But the meaning is, that all these dealings, including his imprisonment, and especially the conduct of those who thought to add affliction to his bonds, would be among the means of his salvation. Trying and painful as all this was, yet trial and pain Paul reckoned among the means of grace; and he had no doubt that this would prove so. Through your prayer. 2Cor 1:11. And the supply of the Spirit of Jesus Christ. To sustain me, and to cause those happy results to come out of these trials. He needed the same Spirit which Jesus Christ had, to enable him to bear his trials with patience, and to impart to him the consolations which he required. He had no idea that these trials would produce these effects of their own accord, nor that it could be by any strength of his own. (a) "shall turn" Rom 8:28 (b) "your prayer" 2Cor 1:11 Verse 20. According to my earnest expectation. The word here used occurs but in one other place in the

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

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

New Testament. See it explained Rom 8:19. The earnest desire and hope which Paul had was not, primarily, that he might be released; but it was that, in all circumstances, he might be able to honour the gospel, living or dying. To that he looked as a much more important matter than to save his life. Life with him was the secondary consideration; the main thing was, to stand up everywhere as the advocate of the gospel, to maintain its truth, and to exhibit its spirit. That in nothing I shall be ashamed. That I shall do nothing of which I shall have occasion to be ashamed. That in these heavy trials, I may not be left to deny the truth of the Christian religion; that, even before the emperor, I may maintain its principles; and that the dread of death may not lead me to do a dishonourable thing, or in any way so to shrink from an avowal of my belief, as to give me or my friends occasion of regret. But that with all boldness. By my speaking the truth, and maintaining my principles with all boldness. 2Cor 7:4; Eph 6:19, Eph 6:20. Christ shall be magnified. Shall be held up to the view of man as the true and only Saviour, whatever becomes of me. Whether it be by life. If I am permitted to live. He was not yet certain how the case would terminate with him. He had not been put on his trial, and, whether that trial would result in his acquittal or not, he could not certainly know. But he felt assured that, if he were acquitted, the effect would be to honour Christ. He would ascribe his deliverance to his gracious interposition; he would devote himself with new ardour to his service; and he felt assured, from his past efforts, that he would be able to do something that would " magnify " Christ in the estimation of mankind. Or by death. If my trial shall result in my death. Then, he believed, he would be able to show such a spirit as to do honour to Christ and his cause. He was not afraid to die, and he was persuaded that he would be enabled to bear the pains of death in such a manner as to show the sustaining power of religion, and the value of Christianity. Christ is "magnified" in the death of Christians, when his gospel is seen to sustain them; when, supported by its promises, they are enabled to go calmly into the dark valley; and when, in the departing moments, they confidently commit their eternal all into his hands. The effect of this state of feeling on the mind of Paul must have been most happy. In whatever way his trial terminated, he felt assured that the great object for which he lived would be promoted. Christ would be honoured, perhaps, as much by his dying as a martyr, as by his living yet many years to proclaim his gospel, tie was, therefore, reconciled to his lot. He had no anxiety. Come what might, the purpose which he had most at heart would be secured, and the name of the Saviour would be honoured. (c) "ashamed" Rom 5:5 (d) "as always" Eph 6:19,20 (e) "whether it be life" Rom 14:7,8 Verse 21. For to me to live is Christ. My sole aim in living is to glorify Christ. He is the supreme E

nd of my life, and I value it only as being devoted to his honour. Doddridge. His aim was not honour, learning, gold, pleasure; it was to glorify the Lord Jesus. This was the single purpose of his soul--a purpose to which he devoted himself with as much singleness and ardour as ever did a miser to the pursuit of gold, or a devotee of pleasure to amusement, or an aspirant for fame to ambition. This implied the following things: (1.) A purpose to know as much of Christ as it was possible to know--to become as fully acquainted as he could with his rank, his character, his plans, with the relations which he sustained to the Father, and with the claims and influences of his religion. See Php 3:10, Eph 3:19. Comp. Jn 17:3. (2.) A purpose to imitate Christ--to make him the model of his life. It was a design that his Spirit should reign in his heart, that the same temper should actuate him, and that the same great end should be constantly had in view. (3.) A purpose to make his religion known, as far as possible, among mankind. To this Paul seriously gave his life, and devoted his great talents. His aim was to see on how many minds he could impress the sentiments of the Christian religion; to see to how many of the human family he could make Christ known, to whom he was unknown before. Never was there a man who gave himself with more ardour to any enterprise, than Paul did to this; and never was one more successful, in any undertaking, than he was in this. (4.) It was a purpose to enjoy Christ. He drew his comforts from him. His happiness he found in communion with him. It was not in the works of art; not in the pursuits of elegant literature; not in the gay and fashionable world; but it was in communion with the Saviour, and in endeavouring to please him. Remark, (1.) Paul never had occasion to regret this course. It produced no sadness when he looked over his life. He never felt that he had had an unworthy aim of living; he did not wish that his purpose had been different when he came to die. (2.) If it was Paul's duty thus to live, it is no less that of every Christian. What was there in his case that made it his duty to "live unto Christ," which does not exist in the case of every sincere Christian on earth? No believer, when he comes to die, will regret that he has lived unto Christ; but how many, alas! regret that this has not been the aim and purpose of their souls? And to die is gain. Comp. Rev 14:13. A sentiment similar to this occurs frequently in the Greek and Latin classic writers. See Wetstein, in loc., who has collected numerous such passages. With them, the sentiment had its origin in the belief that they would be freed from suffering, and admitted to some happy world beyond the grave. To them, however, all this was conjecture and uncertainty. The word gain, here, means profit, advantage; and the meaning is, there would be an advantage in dying above that of living. Important benefits would result to him personally, should he die; and the only reason why he should wish at all to live was, that he might be the means of benefiting others, Php 1:24,25. But how would it be gain to die? What advantage would there be in Paul's circumstances? What in ours? It may be answered, that it will be gain for a Christian to die in the following respects:-- (1.) He will be then freed from sin. Here it is the source of perpetual humiliation and sorrow; in heaven he will sin no more. (2.) He will be freed from doubts about his condition. Here the best are liable to doubts about theft personal piety, and often experience many an anxious hour in reference to this point; in heaven, doubt will be known no more. (3.) He will be freed from temptation. Here, no one knows when he may be tempted, nor how powerful the temptation may be; in heaven, there will be no allurement to lead him astray; no artful, cunning, and skilful votaries of pleasure to place inducements before him to sin; and no heart to yield to them, if there were. (4.) He will be delivered from all his enemies--from the slanderer, the calumniator, the persecutor. Here the Christian is constantly liable to have his motives called in question, or to be met with detraction and slander; there, there will be none to do him injustice; all will rejoice in the belief that he is pure. (5.) He will be delivered from suffering. Here he is constantly liable to it. His health fails, his friends die, his mind is sad. There, there shall be no separation of friends, no sickness, and no tears. (6.) He will be delivered from death. Here, death is ever nigh--dreadful, alarming, terrible to our nature There, death will be known no more. No face will ever turn pale, and no knees tremble, at his approach; in all heaven there will never be seen a funeral procession, nor will the soil there ever open its bosom to furnish a grave. (7.) To all this may be added the fact, that the Christian will be surrounded by his best friends; that he will be reunited with those whom he loved on earth; that he will be associated with the angels of light; and that he will be admitted to the immediate presence of his Saviour and his God? Why, then, should a Christian be afraid to die? And why should he not hail that hour, when it comes, as the hour of his deliverance, and rejoice that he is going home? Does the prisoner, long confined in a dungeon, dread the hour which is to open his prison, add permit him to return to his family and friends? Does the man in a foreign land, long an exile, dread the hour when he shall embark on the ocean to be conveyed where he may embrace the friends of his youth? Does the sick man dread the hour which restores him to health? the afflicted, the hour of comfort? the wanderer at night, the cheering light of returning day? And why, then, should the Christian dread the hour which will restore him to immortal vigour; which shall remove all his sorrows; which shall introduce him to everlasting day? "Death is the crown of life: Were death denied, poor man would live in vain; Were death denied, to live would not be life; Were death denied, even fools would wish to die. Death wounds to cure; we tall; we rise; we reign! Spring from our fetters; hasten in the skies; Where blooming Eden withers in our sight. Death gives us more than was in Eden lost. The king of terrors is the prince of peace." Night Thoughts, iii. Verse 22. But if I live in the flesh. If I continue to live; if I am not condemned, and made a martyr

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

The Apostle's Generous Exultation. ( a. d. 62.) 21 For to me to live is Christ, and to die is gain. 22 But if I live in the flesh, this is the fruit of my labour: yet what I shall choose I wot not. 23 For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better: 24 Nevertheless to abide in the flesh is more needful for you. 25 And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith; 26 That your rejoicing may be more abundant in Jesus Christ for me by my coming to you again. We have here an account of the life and death of blessed Paul: his life was Christ, and his death was gain. Observe, 1. It is the undoubted character of every good Christian that to him to live is Christ. The glory of Christ ought to be the end of our life, the grace of Christ the principle of our life, and the word of Christ the rule of it. The Christian life is derived from Christ, and directed to him. He is the principle, rule, and end of it. 2. All those to whom to live is Christ to them to die will be gain: it is great gain, a present gain, everlasting gain. Death is a great loss to a carnal worldly man; for he loses all his comforts and all his hopes: but to a good Christian it is gain, for it is the end of all his weakness and misery and the perfection of his comforts and accomplishment of his hopes; it delivers him from all the evils of life, and brings him to the possession of the chief good. Or, To me to die is gain; that is, "to the gospel as well as to myself, which will receive a further confirmation by the seal of my blood, as it had before by the labours of my life." So Christ would be magnified by his death, v. 20 . Some read the whole expression thus: To me, living and dying, Christ is gain; that is, "I desire no more, neither while I live nor when I die, but to win Christ and be found in him." It might be thought, if death were gain to him, he would be weary of life, and impatient for death. No, says he, I. If I live in the flesh, this is the fruit of my labour ( v. 22 ), that is, Christ is. He reckoned his labour well bestowed, if he could be instrumental to advance the honour and interest of the kingdom of Christ in the world. It is the fruit of my labour — karpos ergou — operæ pretium. It is worth while for a good Christian and a good minister to live in the world as long as he can glorify God and do good to his church. Yet what I shall choose I wot not; for I am in a strait betwixt two. It was a blessed strait which Paul was in, not between two evil things, but between two good things. David was in a strait by three judgments—sword, famine, and pestilence: Paul was in a strait between two blessings—living to Christ, and being with him. Here we have him reasoning with himself upon the matter. 1. His inclination was for death. See the power of faith and of divine grace; it can reconcile the mind to death, and make us willing to die, though death is the destruction of our present nature and the greatest natural evil. We have naturally an aversion to death, but he had an inclination to it ( v. 23 ); Having a desire to depart, and to be with Christ, Observe, (1.) It is being with Christ which makes a departure desirable to a good man. It is not simply dying, or putting off the body, it is not of itself and for its own sake a desirable thing; but it may be necessarily connected with something else which may make it truly so. If I cannot be with Christ without departing, I shall reckon it desirable on that account to depart. (2.) As soon as ever the soul departs, it is immediately with Christ. This day shalt thou be with me in paradise, Luke xxiii. 43 . Absent from the body and present with the Lord ( 2 Cor. v. 8 ), without any interval between. Which is far better, pollo gar mallon kreisson — very much exceeding, or vastly preferable. Those who know the value of Christ and heaven will readily acknowledge it far better to be in heaven than to be in this world, to be with Christ than to be with any creature; for in this world we are compassed about with sin, born to trouble, born again to it; but, if we come to be with Christ, farewell sin and temptation, farewell sorrow and death, for ever. 2. His judgment was rather to live awhile longer in this world, for the service of the church ( v. 24 ): Nevertheless to abide in the flesh is more needful for you. It is needful for the church to have ministers; and faithful ministers can ill be spared when the harvest is plenteous and the labourers are few. Observe, Those who have most reason to desire to depart should be willing to continue in the world as long as God has any work for them to do. Paul's strait was not between living in this world and living in heaven; between these two there is no comparison: but his strait was between serving Christ in this world and enjoying him in another. Still it was Christ that his heart was upon: though, to advance the interest of Christ and his church, he chose rather to tarry here, where he met with oppositions and difficulties, and to deny himself for awhile the satisfaction of his reward. II. And, having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith, v. 25 . Observe here, 1. What a great confidence Paul had in the divine Providence, that it would order all for the best to him. "Having this confidence that it will be needful for you that I should abide in the flesh, I know that I shall abide." 2. Whatsoever is best for the church, we may be sure God will do. If we know what is needful for building up the body of Christ, we may certainly know what will be; for he will take care of its interests, and do what is best, all things considered, in every condition it is in. 3. Observe what ministers are continued for: For our furtherance and joy of faith, our further advancement in holiness and comfort. 4. What promotes our faith and joy of faith is very much for our furtherance in the way to heaven. The more faith the more joy, and the more faith and joy the more we are furthered in our Christian course. 5. There is need of a settled ministry, not only for the conviction and conversion of sinners, but for the edification of saints, and their furtherance in spiritual attainments. III. That your rejoicing may be more abundant in Jesus Christ for me, by my coming to you again, v. 26 . They rejoiced in the hope of seeing him, and enjoying his further labours among them. Observe, 1. The continuance of ministers with the church ought to be the rejoicing of all who wish well to the church, and to its interests. 2. All our joys should terminate in Christ. Our joy in good ministers should be our joy in Christ Jesus for them; for they are but the friends of the bridegroom, and are to be received in his name, and for his sake.

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

at my approaching trial. This is the fruit of my labour. The meaning of this passage, which has given much perplexity to commentators, it seems to me is, "If I live in the flesh, it will cost me labour; it will be attended, as it has been, with much effort and anxious care, and I know not which to prefer--whether to remain on the earth with these cares and the hope of doing good, or to go at once to a world of rest." A more literal version of the Greek will show that this is the meaning-- τουτομοικαρποςεργου "this to me is [or would be] the fruit of labour." Coverdale, however, renders it, "Inasmuch as to live in the flesh is fruitful to me for the work, I wot not what I shall choose." So Luther, "But since to live in the flesh serves to produce more fruit." And so Bloomfield, "But if my life in the flesh be of use to the gospel, (be it so, I say no more,) verily what I shall choose I see and know not." See also Koppe, Rosenmuller, and Calvin, who give the same sense. According to this, the meaning is, that if his life were of value to the gospel, he was willing to live; or that it was a valuable object-- operae pretium --worth an effort thus to live. This sense accords well with the connexion, and the thought is a valuable one, but it is somewhat doubtful whether it can be made out from the Greek. To do it, it is necessary to suppose that μοι-- my --is expletive, (Koppe,) and that και and --is used in an unusual sense. See Erasmus. According to the interpretation first suggested, it means that Paul felt that it would be gain to die, and that he was entirely willing; that he felt that if he continued to live it would involve toil and fatigue; and that therefore, great as was the natural love of life, and desirous as he was to do good, he did not know which to choose-an immediate departure to the world of rest, or a prolonged life of toil and pain, attended even with the hope that he might do good. There was an intense desire to be with Christ, joined with the belief that his life here must be attended with toll and anxiety; and, on the other hand, an earnest wish to live in order to do good, and he knew not which to prefer. Yet. The sense has been obscured by this translation. The Greek word και means and, and should have been so rendered here, in its usual sense. "To die would be gain; my life here would be one of toil, AND I know not which to choose." What I shall choose I wot not. I do not know which I should prefer, if it were left to me. On each side there were important considerations, and he knew not which overbalanced the other. Are not Christians often in this state, that if it were left to themselves they would not know which to choose, whether to live or to die? (*) "wot" "know"Verse 23. For I am in a straight betwixt two. Two things, each of which I desire. I earnestly long to be with Christ; and I desire

to remain to be useful to the world. The word rendered "I am in a strait" συνεχομαι--means, to be pressed on or constrained, as in a crowd; to feel one's self pressed, or pent up, so as not to know what to do; and it here means that he was in perplexity and doubt, and did not know what to choose. "The words of the original are very emphatic. They appear to be derived from a ship when lying at anchor, and when violent winds blow upon it that would drive it out to sea. The apostle represents himself as in a similar condition. His strong affection for them bound his heart to them as an anchor holds a ship to its moorings; and yet there was a heavenly influence bearing upon him--like the gale upon the vessel --which would bear him away to heaven." Burder, in Ros. Alt. u. neu. Morgenland, in loc. Having a desire to depart. To die--to leave this world for a better. Men, as they are by nature, usually dread to die. Few are even made willing to die. Almost none desire to die--and even then they wish it only as the least of two evils. Pressed down by pain and sorrow, or sick and weary of the world, the mind may be wrought up into a desire to be away. But this, with the world, is in all cases the result of misanthropy, or morbid feeling, or disappointed ambition, or an accumulation many sorrows. Wetstein has adduced on this verse several most beautiful passages from the classic writers, in which men expressed a desire to depart--but all of them probably could be traced to disappointed ambition, or to mental or bodily sorrows, or to dissatisfaction with the world. It was from no such wish that Paul desired to die. It was not because he hated man--for he ardently loved him; it was not because he had been disappointed about wealth and honour--for he had sought neither; it was not because he had not been successful--for no man has been more so; it was not because he had been subjected to pains and imprisonments--for he was willing to bear them; it was not because he was old, and infirm and a burden to the world--for, from anything that appears, he was in the rigour of life, and in the fulness of his strength. It was from a purer, higher motive than any of these--the strength of attachment which bound him to the Saviour, and which made him long to be with him. And to be with Christ. We may remark on this expression, (1.) that this was the true reason why he wished to be away. It was his strong love to Christ; his anxious wish to be with him; his firm belief that in his presence was "fulness of joy." (2.) Paul believed that the soul of the Christian would be immediately with the Saviour at death. It was evidently his expectation that he would at once pass to his presence, and not that he would remain in an intermediate state to some far distant period. (3.) The soul does not sleep at death. Paul expected to be with Christ, and to be conscious of the fact--to see him, and to partake of his glory. (4.) The soul of the believer is made happy at death. To be with Christ is synonymous with being in heaven, for Christ is in heaven, and is its glory. We may add, (a.) that this wish to be with Christ constitutes a marked difference between a Christian and other men. Other men may be willing to die; perhaps be desirous to die, because their sorrows are so great that they feel that they cannot be borne. But the Christian desires to depart from a different motive altogether. It is to be with Christ --and this constitutes a broad line of distinction between him and other men. (b.) A mere willingness to die, or even a desire to die, is no certain evidence of preparation for death. If this willingness or desire is caused by mere intensity of suffering; if it is produced by disgust at the world, or by disappointment; if it arises from some view of fancied Elysian fields beyond the grave, it constitutes no evidence whatever of preparation for death. I have seen not a few persons who were not professed Christians on a bed of death, and not a few willing to die, nay, not a few who wished to depart. But in the vast majority of instances it was because they were sick of life, or because their pain made them sigh for relief, or because they were so wretched that they did not care what happened --and this they and their friends construed into an evidence that they were prepared to die! In most instances this is a miserable delusion; in no case is a mere willingness to die an evidence of preparation for death. Which is far better. Would be attended with more happiness; and would be a higher, holier state than to remain on earth. This proves, also, that the soul of the Christian at death is made at once happy--for a state of insensibility can in no way be said to be a better condition than to remain in this present world. The Greek phrase here πολλωμαλλονκρεισσον--is very emphatic, and the apostle seems to labour for language which will fully convey his idea. It means, "by much more, or rather better;" and the sense is, "better beyond all expression." Doddridge. See numerous examples illustrating the phrase in Wetstein. Paul did not mean to say that he was merely willing to die, or that he acquiesced in its necessity, but that the fact of being with Christ was a condition greatly to be preferred to remaining on earth. This is the true feeling of Christian piety; and, having this feeling, death to us will have no terrors. (a) "to depart" 2Cor 5:8 (b) "far better" Ps 16:11 Verse 24. Nevertheless to abide in the flesh. To live. All this is language derived from the belief that the soul will be separate from the body at death, and

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

will occupy a separate state of existence. Is more needful for you. Another object that was dear to the heart of Paul. He never supposed that his life was useless; or that it was a matter of no importance to the cause of religion whether he lived or died. He knew that God works by means; and that the life of a minister of the gospel is of real value to the church and the world. His experience, his influence, his paternal counsels, he felt assured, would be of value to the church; and he had, therefore, a desire to live--and it was no part of his religion affectedly to undervalue or despise himself.Verse 25. And having this confidence. "Being persuaded of this, that my continuance on earth is desirable for your welfare, and that the Lord has a work for m

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

e to do, I confidently expect that I shall be permitted to live." The "confidence" here referred to was, that his life was needful for them, and hence that God would spare him. A literal translation would be, "And being persuaded as to this, or of this" τουτοπεποιθως "I know," etc. The foundation of his expectation that he should live does not appear to have been any revelation to that effect, as Doddridge supposes; or any intimation which he had from the palace, of the intentions of the government, as some others suppose; but the fact that he believed his life to be necessary for them, and that therefore God would preserve it. I know that I shall abide. The word know, however, (οιδα) is not to be pressed as denoting absolute necessity--for it appears from Php 1:27, 2:17, that there was some ground for doubt whether he would live--but is to be taken in a popular sense, as denoting good courage, and an earnest hope, that he would be permitted to live and visit them. Heinrichs. And continue with you all. That is, that he would be permitted not only to live, but to enjoy their society. For your furtherance and joy of faith. For the increase of your faith, and the promotion of that joy which is the consequence of faith. Wetstein has quoted a beautiful passage from Seneca (Epis. 104) which strikingly resembles this sentiment of Paul. He says that when a man had meditated death, and when on his own account he would be willing to die, yet that he ought to be willing to live--to come back again to life--for the sake of his friends, he then adds, "It pertains to a great mind to be willing to come back to life for the sake of others; which distinguished men often do."Verse 26. That your rejoicing may be more abundant in Christ Jesus. Through the mercy and grace of Christ. If he was spared, his deliverance would be traced to Christ, and the

y would rejoice together in one who had so mercifully delivered him. For me by my coming to you again. Their joy would not only be that he was delivered, but that he was permitted to see them again.Verse 27. Only let your conversation. The word conversation we now apply almost exclusively to oral discourse, or to talking. But it was not formerly confined to that, and is

never so used in the Scriptures. It means conduct in general--including, of course, our manner of speaking, but not limited to that--and should be so understood in every place where it occurs in the Bible. The original word here used πολιτευω- politeuo, means, properly, to administer the State; to live as a citizen; to conduct one's self according to the laws and customs of a State. See Acts 23:1. Comp. examples in Wetstein. It would not be improperly rendered, "let your conduct, as a citizen, be as becomes the gospel;" and might without impropriety, though not exclusively, be referred to our deportment as members of a community, or citizens of a State. It undoubtedly implies that, as citizens, we should act, in all the duties which that relation involves--in maintaining the laws, in submission to authority, in the choice of rulers, etc., as well as in other relations --on the principles of the gospel; for the believer is bound to perform every duty on Christian principles. But the direction here should not be confined to that. It doubtless includes our conduct in all relations in life, and refers to our deportment in general; not merely as citizens of the State, but as members of the church, and in all other relations. In our manner of speech, our plans of living, our dealings with others, our conduct and walk in the church and out of it--all should be done as becomes the gospel. The direction, therefore, in this place, is to be understood of everything pertaining to conduct. As it becometh the Gospel of Christ. (1.) The rules of the gospel are to be applied to all our conduct--to our conversation, business transactions, modes of dress, style of living, entertainments, etc. There is nothing which we do, or say, or purpose, that is to be excepted from those rules. (2.) There is a way of living which is appropriate to the gospel, or which is such as the gospel requires. There is something which the gospel would secure as its proper fruits in all our conduct, and by which our lives should be regulated. It would distinguish us from the gay, and from those who seek honour and wealth as their supreme object. If all Christians were under the influence of the gospel, there would be something in their dress, temper, conversation, and aims, which would distinguish them from others. The gospel is not a thing of naught; nor is it intended that it should exert no influence on its friends. (3.) It is very important that Christians should frame their lives by the rules of the gospel, and, to this end, should study them, and know what they are. This is important, (a.) because they are the best and wisest of all rules; (b.) because it is only in this way that Christians can do good; (c.) because they have solemnly covenanted with the Lord to take his laws as their guide; (d.) because it is only in this way that they can enjoy religion; and (e.) because it is only by this that they can have peace on a dying bed. If men live as "becometh the gospel," they live well. Their lives are honest and honourable; they are men of truth and uprightness; they will have no sources of regret when they die, and they will not give occasion to their friends to hang their heads with shame in the remembrance of them. No man on a dying bed ever yet regretted that he had framed his life by the rules of the gospel, or felt that his conduct had been conformed too much to it. That whether I come and see you. Alluding to the possibility that he might be released, and be permitted to visit them again. Or else be absent. Either at Rome, still confined, or released, and permitted to go abroad. I may hear of your affairs, etc. I may hear always respecting you that you are united, and that you are vigorously striving to promote the interests of the gospel. (a) "let your conversation" Eph 4:1, Php 3:20 (*) "conversation" "Conduct" (b) "stand fast" Php 4:1 (a) "striving together" Jude 1:3 Verse 28. And in nothing terrified by your adversaries. Adversaries, or opponents, they had, like most of the other early Christians. There were Jews there who would be likely to oppo

The Apostle's Exhortations. ( a. d. 62.) 27 Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel; 28 And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God. 29 For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake; 30 Having the same conflict which ye saw in me, and now hear to be in me. The apostle concludes the chapter with two exhortations:— I. He exhorts them to strictness of conversation ( v. 27 ): Only let your conversation be as becometh the gospel of Christ. Observe, Those who profess the gospel of Christ should have their conversation as becomes the gospel, or in a suitableness and agreeableness to it. Let it be as becomes those who believe gospel truths, submit to gospel laws, and depend upon gospel promises; and with an answerable faith, holiness, and comfort. Let it be in all respects as those who belong to the kingdom of God among men, and are members and subjects of it. It is an ornament to our profession when our conversation is of a piece with it.— That whether I come and see you, or else be absent, I may hear of your affairs. He had spoken in v. 26 of his coming to them again, and had spoken it with some assurance, though he was now a prisoner; but he would not have them build upon that. Our religion must not be bound up in the hands of our ministers: "Whether I come or no, let me hear well of you, and do you stand fast." Whether ministers come or no, Christ is always at hand. He is nigh to us, never far from us; and hastens his second coming. The coming of the Lord draws nigh, James v. 8 . Let me hear of you that you stand fast in one spirit, with one mind striving together for the faith of the gospel. Three things he desired to hear of them; and they are all such as become the gospel:—1. It becomes those who profess the gospel to strive for it, to use a holy violence in taking the kingdom of heaven. The faith of the gospel is the doctrine of faith, or the religion of the gospel. There is that in the faith of the gospel which is worth striving for. If religion is worth any thing, it is worth every thing. There is much opposition, and there is need of striving. A man may sleep and go to hell; but he who will go to heaven must look about him and be diligent. 2. The unity and unanimity of Christians become the gospel: Strive together, not strive one with another; all of you must strive against the common adversary. One spirit and one mind become the gospel; for there is one Lord, one faith, one baptism. There may be a oneness of heart and affection among Christians, where there is diversity of judgment and apprehensions about many things. 3. Stedfastness becomes the gospel: Stand fast in one spirit, with one mind. Be stedfast and immovable by any opposition. It is a shame to religion when the professors of it are off and on, unfixed in their minds, and unstable as water; for they will never excel. Those who would strive for the faith of the gospel must stand firm to it. II. He exhorts them to courage and constancy in suffering: And in nothing terrified by your adversaries, v. 28 . The professors of the gospel have all along met with adversaries, especially at the first planting of Christianity. Our great care must be to keep close to our profession, and be constant to it: whatever oppositions we meet with, we must not be frightened at them, considering that the condition of the persecuted is much better and more desirable than the condition of the persecutors; for persecuting is an evident token of perdition. Those who oppose the gospel of Christ, and injure the professors of it, are marked out for ruin. But being persecuted is a token of salvation. Not that it is a certain mark; many hypocrites have suffered for their religion; but it is a good sign that we are in good earnest in religion, and designed for salvation, when we are enabled in a right manner to suffer for the cause of Christ.— For to you it is given on the behalf of Christ not only to believe, but also to suffer for his name, v. 29 . Here are two precious gifts given, and both on the behalf of Christ:—1. To believe in him. Faith is God's gift on the behalf of Christ, who purchased for us not only the blessedness which is the object of faith, but the grace of faith itself: the ability or disposition to believe is from God. 2. To suffer for the sake of Christ is a valuable gift too: it is a great honour and a great advantage; for we may be very serviceable to the glory of God, which is the end of our creation, and encourage and confirm the faith of others. And there is a great reward attending it too: Blessed are you when men shall persecute you, for great is your reward in heaven, Matt. v. 11, 12 . And, if we suffer with him, we shall also reign with him, 2 Tim. ii. 12 . If we suffer reproach and loss for Christ, we are to reckon it a great gift, and prize it accordingly, always provided we behave under our sufferings with the genuine temper of martyrs and confessors ( v. 30 ): " Having the same conflict which you saw in me, and now hear to be in me; that is, suffering in the same manner as you saw and now hear of me that I suffer." It is not simply the suffering, but the cause, and not only the cause, but the spirit, which makes the martyr. A man may suffer in a bad cause, and then he suffers justly; or in a good cause, but with a wrong mind, and then his sufferings lose their value.

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

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

se them, Acts 17:5 and they were exposed to persecution by the heathen. In that city, Paul had himself suffered much Acts 16; and it would not be strange if the same scenes should be repeated. It is evident from this passage, as well as from some other parts of the epistle, that the Philippians were at this time experiencing some form of severe suffering. But in what way, or why, the opposition to them was excited, is nowhere stated. The meaning here is, "Do not be alarmed at anything which they can do. Maintain your Christian integrity, notwithstanding all the opposition which they can make. They will, in the end, certainly be destroyed, and you will be saved." Which is to them an evident token of perdition, What, it may be asked, would be the token of their perdition? What is the evidence to which Paul refers that they will be destroyed? The relative "which" ητις-- is probably used as referring to the persecution which had been commenced, and to the constancy which the apostle supposed the Philippians would evince. The sentence is elliptical; but it is manifest that the apostle refers either to the circumstance then occurring, that they were persecuted, and that they evinced constancy, or to the constancy which he wished them to evince in their persecutions. He says that this circumstance of persecution, if they evinced such a spirit as he wished, would be to them an evidence of two things: (1.) Of the destruction of those who were engaged in the persecution. This would be, because they knew that such persecutors could not ultimately prevail. Persecution of the church would be a certain indication that they who did it would be finally destroyed. (2.) It would be a proof of their own salvation, because it would show that they were the friends of the Redeemer; and they had the assurance that all those who were persecuted for his sake would be saved. The gender of the Greek relative here is determined by the following noun ενδειξις in a manner that is not uncommon in Greek. See Wetstein, in loc., and Koppe. And that of God. That is, their persecution is a proof that God will interpose in due time, and save you. The hostility of the wicked to us is one evidence that we are the friends of God, and shall be saved. (b) "your adversaries" Isa 51:7,12, Mt 10:28 (c) "which is to them" 2Thes 1:5 (d) "but to you" Rom 8:17 Verse 29. For unto you. Unto you as Christians. This favour is granted unto you in your present circumstances. It is given. God concedes to you this privilege or advantage.

In the behalf of Christ. In the cause of Christ, or with a view to honour Christ. Or, these things are brought on you in consequence of your being Christians. Not only to believe on him. It is represented here as a privilege to be permitted to believe on Christ. It is so. (1.) It is an honour to a man to believe one who ought to be believed, to trust one who ought to be trusted, to love one who ought to be loved. (2.) It is a privilege to believe on Christ, because it is by such faith that our sins are forgiven; that we become reconciled to God, and have the hope of heaven. (3.) It is a privilege, because it saves the mind from the tortures and the deadly influence of unbelief --the agitation, and restlessness, and darkness, and gloom of a sceptic. (4.) It is a privilege, because we have then a Friend to whom we may go in trial, and on whom me may roll all our burdens. If there is anything for which a Christian ought to give unfeigned thanks, it is that he has been permitted to believe on the Redeemer. Let a sincere Christian compare his peace, and joy, and hope of heaven, and support in trials, with the restlessness, uneasiness, and dread of death, in the mind of an unbeliever, and he will see abundant occasion for gratitude. But also to suffer for his sake. Here it is represented as a privilege to suffer in the cause of the Redeemer--a declaration which may sound strange to the world. Yet this sentiment frequently occurs in the New Testament. Thus it is said of the apostles, Acts 5:41, that "they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name." Col 1:24: "Who now rejoice in my sufferings for you." 1Pet 4:13: "But rejoice, inasmuch as ye are partakers of Christ's sufferings." Comp. Jas 1:2, Mk 10:30. Acts 5:41. It is a privilege thus to suffer in the cause of Christ, because (1.) we then resemble the Lord Jesus, and are united with him in trials; (2.) because we have evidence that we are his, if trials come upon us in his cause; (3.) because we are engaged in a good cause, and the privilege of maintaining such a cause is worth much of suffering; and (4.) because it will be connected with a brighter crown and more exalted honour in heaven. (e) "given in the behalf" Acts 5:41 (*) "of" "in respect to"Verse 30. Having the same conflict. The same agony αγωνα-- the same strife with bitter foes, and the same struggle in the warfare. Which ye saw in me. When I was in Phi

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

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

lippi, opposed by the multitude, and thrown into prison, Acts 16. And now hear to be in me. In Rome. He was a prisoner there, was surrounded by enemies, and was about to be tried for his life. He says that they ought to rejoice if they were called to pass through the same trials. In this chapter we have a beautiful illustration of the true spirit of a Christian, in circumstances exceedingly trying. The apostle was in a situation where religion would show itself, if there were any in the heart; and where, if there was none, the bad passions of our nature would be developed. He was a prisoner. He had been unjustly accused. He was about to be put on trial for his life, and it was wholly uncertain what the result would be. He was surrounded with enemies, and there were not a few false friends and rivals who took advantage of his imprisonment to diminish his influence, and to extend their own. He was, perhaps, about to die; and, at any rate, was in such circumstances as to be under a necessity of looking death in the face. In this situation he exhibited some of the tenderest and purest feelings that ever exist in the heart of man--the genuine fruit of pure religion. He remembered them with affectionate and constant interest in his prayers. He gave thanks for all that God had done for them. Looking upon his own condition, he said that the trials which had happened to him, great as they were, had been overruled to the furtherance of the gospel. The gospel had become known even in the imperial palace. And though it had been preached by some with no good will towards him, and with much error, yet he cherished no hard feeling; he sought for no revenge; he rejoiced that in any way, and from any motives, the great truth had been made known that a Saviour died. Looking forward to the possibility that his trial before the emperor might terminate in his death, he calmly anticipated such a result, and looked at it with composure. He says that, in reference to the great purpose of his life, it would make no difference whether he lived or died, for he was assured that Christ would be honoured whatever was the result. To him personally it would be gain to die; and, as an individual, he longed for the hour when he might be with Christ. This feeling is religion, and this is produced only by the hope of eternal life through the Redeemer. An impenitent sinner never expressed such feelings as these; nor does any other form of religion but Christianity enable a man to look upon death in this manner. It is not often that a man is even willing to demand then this state of mind is produced not by the hope of heaven, but by disgust at the world; by disappointed ambition; by painful sickness, when the sufferer feels that any change would be for the better. But Paul had none of these feelings. His desire to depart was not produced by a hatred of life; nor by the greatness of his sufferings; nor by disgust at the world. It was the noble, elevated, and pure wish to be with Christ --to see him whom he supremely loved, whom he had so long and so faithfully served, and with whom he was to dwell for ever. To that world where Christ dwelt he would gladly rise; and the only reason why he could be content to remain here was, that he might be a little longer useful to his fellow-men. Such is the elevated nature of Christian feeling. But alas! how few attain to it; and even among Christians how few are they that can habitually feel and realize that it would be gain for them to die! How few can say with sincerity that they desire to depart, and to be with Christ? How rarely does even the Christian reach that state of mind, and gain that view of heaven, that, standing amidst his comforts here, and looking on his family, and friends, and property, he can say, from the depths of his soul, that he feels it would be gain for him to go to heaven? Yet such deadness to the world may be produced--as it was in the case of Paul; such deadness to the world should exist in the heart of every sincere Christian. Where it does exist, death loses its terror, and the heir of life can look calmly on the bed where he will lie down to die; can think calmly of the moment when he will give the parting hand to wife and child, and press them to his bosom for the last time, and imprint on them the last kiss; can look peacefully on the spot where he will moulder back to dust, and in view of all can triumphantly say, "Come, Lord Jesus, come quickly." (f) "ye saw in me" Acts 16:19, 1Thes 2:2