Philippians 1:11

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

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 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.

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.