Philippians 2

r his brother to himself, Phi 2:1-4 . He exhorts them to be like-minded with Christ, who, though in the form of God, and equal with God, made himself of no reputation, and humbled himself to the death of the cross for the salvation of man; in consequence of which he was highly exalted, and had a name above every name; to whose authority every knee should bow, and whose glory every tongue should acknowledge, Phi 2:5-11 . They are exhorted to work out their own salvation through his power who works in them, that they may be blameless, and that the apostle's labor may not be in vain, Phi 2:12-16 . He expresses his readiness to offer his life for the Gospel, Phi 2:17 , Phi 2:18 . Intends to send Timothy to them, of whom he gives a very high character; yet hopes to see them himself shortly, Phi 2:19-24 . In the meantime sends Epaphroditus, who had been near death, and whom he begs them to receive with especial tenderness, Phi 2:25-30 . Verse 1 If there be therefore any consolation - The ει, if, does not express any doubt here, but on the contrary is to be considered as a strong affirmation; as there is consolation in Christ, as there is comfort of love, etc. The word παρακλησις, translated here consolation, is in other places rendered exhortation, and is by several critics understood so here; as if he had said: If exhorting you in the name of Christ have any influence with you, etc. It is extremely difficult to give the force of these expressions; they contain a torrent of most affecting eloquence, the apostle pouring out his whole heart to a people whom with all his heart he loved, and who were worthy of the love even of an apostle. If any comfort of love - If the followers of Christ, by giving proofs of their ardent love to each other in cases of distress, alleviate the sufferings of the persecuted; If any fellowship of the Spirit - If there be an intimate relation established among all Christians, by their being made mutual partakers of the holy Ghost; If any bowels and mercies - If you, as persons whom I have brought to God at the hazard of my life, feel sympathetic tenderness for me now, in a farther state of suffering; Verse 2 Fulfil ye my joy - Ye ought to complete my joy, who have suffered so much to bring you into the possession of these blessings, by being like-minded with myself, having the same love to God, his cause, and me, as I have to him, his cause, and you. Being of one accord - Being perfectly agreed in labouring to promote the honor of your Master; and of one mind, being constantly intent upon this great subject; keeping your eye fixed upon it in all you say, do, or intend. Verse 3 Let nothing be done through strife - Never be opposed to each other; never act from separate interests; ye are all brethren, and of one body; therefore let every member feel and labor for the welfare of the whole. And, in the exercise of your different functions, and in the use of your various gifts, do nothing so as to promote your own reputation, separately considered from the comfort, honor, and advantage of all. But in lowliness of mind - Have always an humbling view of yourselves, and this will lead you to prefer others to yourselves; for, as you know your own secret defects, charity will lead you to suppose that your brethren are more holy, and more devoted to God than you are; and they will think the same of you, their secret defects also being known only to themselves. Verse 4 Look not every man on his own things - Do nothing through self-interest in the things of God; nor arrogate to yourselves gifts, graces, and fruits, which belong to others; ye are all called to promote God's glory and the salvation of men. Labor for this, and every one shall receive the honor that comes from God; and let each rejoice to see another, whom God may be pleased to use in a special way, acquiring much reputation by the successful application of his talents to the great work. Verse 5 Let this mind be in you, which was also in Christ Jesus - Christ labored to promote no separate interest; as man he studied to promote the glory of God, and the welfare and salvation of the human race. See then that ye have the same disposition that was in Jesus: he was ever humble, loving, patient, and laborious; his meat and drink was to do the will of his Father, and to finish his work. Verse 6 Who, being in the form of God - This verse has been the subject of much criticism, and some controversy. Dr. Whitby has, perhaps, on the whole, spoken best on this point; but his arguments are too diffuse to be admitted here. Dr. Macknight has abridged the words of Dr. Whitby, and properly observes that, "As the apostle is speaking of what Christ was before he took the form of a servant, the form of God, of which he divested himself when he became man, cannot be any thing which he possessed during his incarnation or in his divested state; consequently neither the opinion of Erasmus, that the form of God consisted in those sparks of divinity by which Christ, during his incarnation, manifested his Godhead, nor the opinion of the Socinians, that it consisted in the power of working miracles, is well founded; for Christ did not divest himself either of one or the other, but possessed both all the time of his public ministry. In like manner, the opinion of those who, by the form of God understand the Divine nature and the government of the world, cannot be admitted; since Christ, when he became man, could not divest himself of the nature of God; and with respect to the government of the world, we are led, by what the apostle tells, Heb 1:3 , to believe that he did not part with even that; but, in his divested state, still continued to uphold all things by the word of his power. By the form of God we are rather to understand that visible, glorious light in which the Deity is said to dwell, 1Tim 6:16 , and by which he manifested himself to the patriarchs of old, Deu 5:22 , Deu 5:24 ; which was commonly accompanied with a numerous retinue of angels, Psa 68:17 , and which in Scripture is called The Similitude, Num 12:8 ; The Face, Psa 31:16 : The Presence, Exo 33:15 ; and The Shape of God, Joh 5:37 . This interpretation is supported by the term μορφη, form, here used, which signifies a person's external shape or appearance, and not his nature or essence. Thus we are told, Mar 16:12 , that Jesus appeared to his disciples in another μορφη, shape, or form. And, Mat 17:2 , μετεμορφωθη, he was transfigured before them - his outward appearance or form was changed. Farther this interpretation agrees with the fact: the form of God, that is, his visible glory, and the attendance of angels, as above described, the Son of God enjoyed with his Father before the world was, Joh 17:5 ; and on that as on other accounts he is the brightness of the Father's glory, Heb 1:3 . Of this he divested himself when he became flesh; but, having resumed it after his ascension, he will come with it in the human nature to judge the world; so he told his disciples, Mat 16:27 : The Son of man will come in the glory of his Father, with his angels, etc,. Lastly, this sense of μορφη Θεου, is confirmed by the meaning of μορθη δουλου, Phi 2:7 ; which evidently denotes the appearance and behavior of a servant or bondman, and not the essence of such a person." See Whitby and Macknight. Thought it not robbery to be equal with God - If we take these words as they stand here, their meaning is, that, as he was from the beginning in the same infinite glory with the Father, to appear in time - during his humiliation, as God and equal with the Father, was no encroachment on the Divine prerogative; for, as he had an equality of nature, he had an equality of rights. But the word ἁρπαγμον, which we translate robbery, has been supposed to imply a thing eagerly to be seized, coveted, or desired; and on this interpretation the passage has been translated: Who, being in the form of God, did not think it a matter to be earnestly desired to appear equal to God; but made himself of no reputation, etc. However the word be translated, it does not affect the eternal Deity of our Lord. Though he was from eternity in the form of God - possessed of the same glory, yet he thought it right to veil this glory, and not to appear with it among the children of men; and therefore he was made in the likeness of men, and took upon him the form or appearance of a servant: and, had he retained the appearance of this ineffable glory, it would, in many respects, have prevented him from accomplishing the work which God gave him to do; and his humiliation, as necessary to the salvation of men, could not have been complete. On this account I prefer this sense of the word ἁρπαγμονbefore that given in our text, which does not agree so well with the other expressions in the context. In this sense the word is used by Heliodorus, in his Ethiopics, lib. vii. cap. 19, etc., which passage Whitby has produced, and on which he has given a considerable paraphrase. The reader who wishes to examine this subject more particularly, may have recourse to Heliodorus as above, or to the notes of Dr. Whitby on the passage. Verse 7 But made himself of no reputation - Ἑαυτον εκενωσε· He emptied himself - did not appear in his glory, for he assumed the form of a servant, being made in the likeness of man. And his being made in the likeness of man, and assuming the form of a servant, was a proof that he had emptied himself - laid aside the effulgence of his glory. Verse 8 And being found in fashion as a man - Και σχηματι εὑρεθεις ὡς ανθρωπος. This clause should be joined to the preceding, and thus translated: Being made in the likeness of man, and was found in fashion as a man. He humbled himself - Laid himself as low as possible: 1. In emptying himself - laying aside the effulgence of his glory. 2. In being incarnate - taking upon him the human form. 3. In becoming a servant - assuming the lowest innocent character, that of being the servant of all. 4. In condescending to die, to which he was not naturally liable, as having never sinned, and therefore had a right in his human nature to immortality, without passing under the empire of death. 5. In condescending, not only to death, but to the lowest and most ignominious kind of death, the death of the cross; the punishment of the meanest of slaves and worst of felons. What must sin have been in the sight of God, when it required such abasement in Jesus Christ to make an atonement for it, and undo its influence and malignity! Verse 9 Wherefore God also hath highly exalted him - If by his humiliation he has merited pardon and final salvation for the whole world, is it to be wondered that the human body, in which this fullness of the Godhead dwelt, and in which the punishment due to our sins was borne upon the tree, should be exalted above all human and all created beings? And this is the fact; for he hath given him a name, το ονομα, the name, which is above every name: το is prefixed to ονομα here by ABC, 17, Origen, Dionysius Alexandrinus, Eusebius, Cyril, and Procopius. This makes it much more emphatic. According to Eph 1:20 , Eph 1:21 , the man Christ Jesus is exalted to the right hand of God, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come. From which it appears that no creature of God is so far exalted and so glorious as the man Christ Jesus, human nature being in him dignified infinitely beyond the angelic nature; and that this nature has an authority and pre-eminence which no being, either in heaven or earth, enjoys. In a word, as man was in the beginning at the head of all the creatures of God, Jesus Christ, by assuming human nature, suffering and dying in it, has raised it to its pristine state. And this is probably what is here meant by this high exaltation of Christ, and giving him a name which is above every name. But if we refer to any particular epithet, then the name Jesus or Savior must be that which is intended; as no being either in heaven or earth can possess this name as he who is the Redeemer of the world does, for he is the only Savior; none has or could redeem us to God but he; and throughout eternity he will ever appear as the sole Savior of the human race. Hence, before his birth, Gabriel stated that his name should be called Jesus; giving for reason, he shall Save his people from their sins. The qualifications of the Savior of the world were so extraordinary, the redeeming acts so stupendous, and the result of all so glorious both to God and man, that it is impossible to conceive a higher name or title than that of Jesus, or Savior of the world. Verse 10 That at the name of Jesus every knee should how - That all human beings should consider themselves redeemed unto God by his blood, and look for an application of this redemption price; and that all who are saved from their sin should acknowledge him the author of their salvation. In a word, that παν επουρανιων, all the spirits of just men made perfect, now in a state of blessedness; και επιγειων, all human beings still in their state of probation on earth; και καταχθονιων, and all that are in the shades below, who have, through their own fault, died without having received his salvation; should acknowledge him. Verse 11 And that every tongue should confess - That all those before mentioned should acknowledge that Jesus Christ is Lord, or absolute governor, and thus glorify God the Father, who has exalted this human nature to this state of ineffable glory, in virtue of its passion, death, resurrection, and the atonement which it has made, by which so many attributes of the Divine nature have become illustrated, the Divine law magnified and made honorable, and an eternal glory provided for man. Others by things in heaven understand the holy angels; by things on earth, human beings generally; and by things under the earth, fallen spirits of every description. Perhaps the three expressions are designed to comprehend all beings of all kinds, all creatures; as it is usual with the Hebrews, and indeed with all ancient nations, to express, by things in heaven, things on earth, and things under the earth, all beings of all kinds; universal nature. See similar forms of speech, Exo 20:4 ; Deu 4:17 , Deu 4:18 ; Psa 96:11 ; and Eze 38:20 . But intelligent beings seem to be those which are chiefly intended by the words of the apostle; for it appears that nothing less than absolute rule over angels, men, and devils, can be designed in these extraordinary words, and by confessing him to be Lord we may understand that worship which all intelligent creatures are called to pay to God manifested in the flesh; for all should honor the Son even as they honor the Father. And the worship thus offered is to the glory of God; so that far from being idolatrous, as some have rashly asserted, it is to the honor of the Divine Being. We may add, that the tongue which does not confess thus, is a tongue that dishonors the Almighty. Verse 12 As ye have always obeyed - Continue to act on the same principles and from the same motives; having the same disposition which was in Christ; laboring so as to promote his glory. Work out your own salvation - Go on, walking by the same rule, and minding the same thing, till your salvation be completed: till, filled with love to God and man, ye walk unblamably in all his testimonies, having your fruit unto holiness, and your end everlasting life. With fear and trembling - Considering the difficulty of the work, and the danger of miscarriage. If you do not watch, pray and continually depend on God, your enemies will surprise you, and your light and life will become extinct; and then consider what an awful account you must give to Him whose Spirit ye have grieved, and of whose glory ye have come short. Verse 13 For it is God which worketh in you - Every holy purpose, pious resolution, good word, and good work, must come from him; ye must be workers together with him, that ye receive not his grace in vain; because he worketh in you, therefore work with him, and work out your own salvation. To will and to do - Το θελειν και το ενεργειν. The power to will and the power to act must necessarily come from God, who is the author both of the soul and body, and of all their powers and energies, but the act of volition and the act of working come from the man. God gives power to will, man wills through that power; God gives power to act, and man acts through that power. Without the power to will, man can will nothing; without the power to work, man can do nothing. God neither wills for man, nor works in man's stead, but he furnishes him with power to do both; he is therefore accountable to God for these powers. Because God works in them the power to will and the power to do, therefore the apostle exhorts them to work out their own salvation; most manifestly showing that the use of the powers of volition and action belongs to themselves. They cannot do God's work, they cannot produce in themselves a power to will and to do; and God will not do their work, he will not work out their salvation with fear and trembling. Though men have grievously puzzled themselves with questions relative to the will and power of the human being; yet no case can be plainer than that which the apostle lays down here: the power to will and do comes from God; the use of that power belongs to man. He that has not got this power can neither will nor work; he that has this power can do both. But it does not necessarily follow that he who has these powers will use them; the possession of the powers does not necessarily imply the use of those powers, because a man might have them, and not use or abuse them; therefore the apostle exhorts: Work out your own salvation. This is a general exhortation; it may be applied to all men, for to all it is applicable, there not being a rational being on the face of the earth, who has not from God both power to will and act in the things which concern his salvation. Hence the accountableness of man. Of his good pleasure - Every good is freely given of God; no man deserves any thing from him; and as it pleaseth him, so he deals out to men those measures of mental and corporeal energy which he sees to be necessary; giving to some more, to others less, but to all what is sufficient for their salvation. Verse 14 Do all things without murmurings - Γογγυσμων, και διαλογισμων· Without grumblings and altercations. Be patient in, and contented with, your work; and see that ye fall not out by the way. Verse 15 That ye may be blameless - In yourselves, and harmless to others. The sons of God - Showing by your holy conduct that ye are partakers of the Divine nature. Without rebuke - Persons against whom no charge of transgression can justly be laid. A crooked and perverse - Probably referring to the Jews, who were the chief opponents and the most virulent enemies which the Christian Church had. Among whom ye shine - Be like the sun and moon; bless even the perverse and disobedient by your light and splendor. Let your light shine before men; some will walk in that light, and by its shining God will be glorified. It is evident that the apostle, by φωστῃρες εν κοσμῳ, lights in the world, refers to the sun and moon particularly, and perhaps to the heavenly bodies in general. Verse 16 Holding forth the word of life - An allusion, some think, to those towers which were built at the entrance of harbours, on which fires were kept during the night to direct ships into the port. Genuine Christians, by their holy lives and conversation, are the means of directing others, not only how to escape those dangers to which they are exposed on the tempestuous ocean of human life, but also of leading them into the haven of eternal safety and rest. That I have not run in vain - This appears to be a part of the same metaphor; and alludes to the case of a weather-beaten mariner who has been long tossed on a tempestuous sea, in hazy weather and dark nights, who has been obliged to run on different tacks, and labor intensely to keep his ship from foundering, but is at last, by the assistance of the luminous fire on the top of the tower, directed safely into port. Live so to glorify God and do good to men, that it shall appear that I have not run and labored in vain for your salvation. Verse 17 Yea, and if I be offered upon the sacrifice and service - The metaphor appears to be still carried on. As it was customary for the weather-beaten mariner, when he had gained his port, to offer a sacrifice, θυσια, to God, of some particular animal which he had vowed while in his state of danger, and this was considered to be a religious service, λειτουργια· the apostle, pursuing the idea, states himself to be willing to become the libation, (for so much the word σπενδομαι imports), that was to be poured upon the sacrifice. Parkhurst observes that the apostle compares the faith of the Philippians to the sacrificial victim, and his own blood shed in martyrdom to the libation, i.e. the wine poured out on occasion of the sacrifice. Raphelius observes that Arrian uses the phrase σπενδειν επι τῃ θυσιᾳ for pouring out the libation after the sacrifice. The apostle had guided them safely into port; their faith in the atoning death of Christ was their sacrifice; and he was willing that his blood in martyrdom should be poured out as a libation on that sacrificial offering. Verse 18 For the same cause also do ye joy - Should I be thus offered, as I shall rejoice in it, do ye also rejoice that I am counted worthy of this high honor. Verse 19 But I trust in the Lord Jesus - He is governor and disposer of all events, being above all principality and power; and I humbly confide in his power and goodness that I shall be a little longer spared to visit you again, Phi 2:24 , and to be able to send Timothy shortly to you. When I know your state - By the correct information which I shall receive from Timothy. Verse 20 For I have no man like-minded - None of all my fellow helpers in the Gospel have the same zeal and affectionate concern for your prosperity in every respect as he has. He is ισοψυχος· of the same soul; a man after my own heart. Verse 21 For all seek their own - This must relate to the persons who preached Christ even of envy and strife, Phi 1:15 ; these must be very careless whether souls were saved or not by such preaching; and even those who preached the Gospel out of good will might not be fit for such an embassy as this, which required many sacrifices, and consequently much love and zeal to be able to make them. Verse 22 Ye know the proof of him, that, as a son with the father, he hath served with me - The Philippians had full proof of the affectionate attachment of Timothy to Paul, for he had labored with him there, as we learn from Act 16:1-3 ; Act 17:14 ; and we find from what is said here that Timothy was not a servant to the apostle, but that he had served with him. They both labored together in the word and doctrine; for apostles and Christian bishops, in those times, labored as hard as their deacons. There were no sinecures; every one was a laborer, every laborer had his work, and every workman had his wages. Verse 23 How it will go with me - The apostle was now in captivity; his trial appears to have been approaching, and of its issue he was doubtful; though he seems to have had a general persuasion that he should be spared, see Phi 2:19 , Phi 2:24 . Verse 25 Epaphroditus, my brother, etc - Here is a very high character of this minister of Christ; he was, 1. A brother - one of the Christian family; a thorough convert to God, without which he could not have been a preacher of the Gospel. 2. He was a companion in labor; he labored, and labored in union with the apostle in this great work. 3. He was a fellow soldier; the work was a work of difficulty and danger, they were obliged to maintain a continual warfare, fighting against the world, the devil, and the flesh. 4. He was their apostle - a man whom God had honored with apostolical gifts, apostolical graces, and apostolical fruits; and, 5. He was an affectionate friend to the apostle; knew his soul in adversity, acknowledged him in prison, and contributed to his comfort and support. Verse 26 Ye had heard that he had been sick - "In this passage," says Dr. Paley, "no intimation is given that the recovery of Epaphroditus was miraculous, it is plainly spoken of as a natural event. This instance, together with that in the Second Epistle to Timothy, Trophimus have I left at Miletum sick, affords a proof that the power of performing cures, and, by parity of reason, of working other miracles, was a power which only visited the apostles occasionally, and did not at all depend upon their own will. Paul undoubtedly would have healed Epaphroditus if he could; nor would he have left Trophimus at Miletum sick, had the power of working cures awaited his disposal. Had this epistle been a forgery, forgery on this occasion would not have spared a miracle; much less would it have introduced St. Paul professing the utmost anxiety for the safety of his friend, yet acknowledging himself unable to help him, which he does almost expressly in the case of Trophimus, Him have I left sick; and virtually in the passage before us, in which he felicitates himself on the recovery of Epaphroditus in terms which almost exclude the supposition of any supernatural means being used to effect it. This is a reverse which nothing but truth would have imposed." Horae Paulinae, page 234. Verse 27 Lest I should have sorrow upon sorrow - The sorrows of his death, added to the sorrow he endured on account of his sickness; or he may refer to his own state of affliction, being imprisoned and maltreated. Verse 28 The more carefully - Σπουδαιοτερως· With the more haste or despatch; because, having suffered so much on account of his apprehended death, they could not be too soon comforted by seeing him alive and restored. Verse 29 Receive him therefore in the Lord - For the Lord's sake receive him, and as the Lord's servant; and hold such zealous, disinterested, and holy preachers in reputation - honor those whom ye perceive God hath honored. Verse 30 For the work of Christ - Preaching the Gospel, and ministering to the distressed. He was nigh unto death - Having labored far beyond his strength. Not regarding his life - Instead of παραβουλευσαμενος τῃ ψυχῃ, not regarding his life, παραβολευσαμενος, risking his life, is the reading of ABDEFG, and is received by Griesbach into the text. His frequent and intense preaching, and labouring to supply the apostle's wants, appear to have brought him nigh to the gates of death. The humiliation and exaltation of Christ are subjects which we cannot contemplate too frequently, and in which we cannot be too deeply instructed. 1. God destroys opposites by opposites: through pride and self-confidence man fell, and it required the humiliation of Christ to destroy that pride and self-confidence, and to raise him from his fall. There must be an indescribable malignity in sin, when it required the deepest abasement of the highest Being to remove and destroy it. The humiliation and passion of Christ were not accidental, they were absolutely necessary; and had they not been necessary, they had not taken place. Sinner, behold what it cost the Son of God to save thee! And wilt thou, after considering this, imagine that sin is a small thing? Without the humiliation and sacrifice of Christ, even thy soul could not be saved. Slight not, therefore, the mercies of thy God, by underrating the guilt of thy transgressions and the malignity of thy sin! 2. As we cannot contemplate the humiliation and death of Christ without considering it a sufficient sacrifice, oblation, and atonement for sin, and for the sin of the whole world; so we cannot contemplate his unlimited power and glory, in his state of exaltation, without being convinced that he is able to save them to the uttermost that come unto God through him. What can withstand the merit of his blood? What can resist the energy of his omnipotence? Can the power of sin? - its infection? -its malignity? No! He can as easily say to an impure heart, Be thou clean, and it shall be clean; as he could to the leper, Be thou clean, and immediately his leprosy was cleansed. Reader, have faith in Him; for all things are possible to him that believeth. 3. There are many ungodly men in the world who deny the inspiration of God's Holy Spirit, and affect to ridicule those who profess to have received what they know Christ has purchased and God has promised, and which, in virtue of this, they have claimed by faith; because, say these mockers, "If you had the Spirit of God, you could work miracles: show us a miracle, and we will believe you to be inspired." Will these persons assert that St. Paul had not God's Spirit when he could neither heal himself, nor restore his friends and fellow helpers from apparent death? What then doth their arguing prove? Silly men, of shallow minds! Introduction The apostle exhorts the Philippians to rejoice in the Lord, Phi 3:1 . And to beware of false teachers, Phi 3:2 . Shows that Christians are the true circumcision, who worship God in the Spirit, Phi 3:3 . And that himself had more reason to trust in the flesh than any of the Jews,

Brotherly Love Recommended; Glory and Condescension of Christ. ( a. d. 62.) 1 If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, 2 Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind. 3 Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. 4 Look not every man on his own things, but every man also on the things of others. 5 Let this mind be in you, which was also in Christ Jesus: 6 Who, being in the form of God, thought it not robbery to be equal with God: 7 But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: 8 And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. 9 Wherefore God also hath highly exalted him, and given him a name which is above every name: 10 That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; 11 And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. The apostle proceeds in this chapter where he left off in the last, with further exhortations to Christian duties. He presses them largely to like-mindedness and lowly-mindedness, in conformity to the example of the Lord Jesus, the great pattern of humility and love. Here we may observe, I. The great gospel precept passed upon us; that is, to love one another. This is the law of Christ's kingdom, the lesson of his school, the livery of his family. This he represents ( v. 2 ) by being like-minded, having the same love, being of one accord, of one mind. We are of a like mind when we have the same love. Christians should be one in affection, whether they can be one in apprehension or no. This is always in their power, and always their duty, and is the likeliest way to bring them nearer in judgment. Having the same love. Observe, The same love that we are required to express to others, others are bound to express to us. Christian love ought to be mutual love. Love, and you shall be loved. Being of one accord, and of one mind; not crossing and thwarting, or driving on separate interests, but unanimously agreeing in the great things of God and keeping the unity of the Spirit in other differences. Here observe, 1. The pathetic pressing of the duty. He is very importunate with them, knowing what an evidence it is of our sincerity, and what a means of the preservation and edification of the body of Christ. The inducements to brotherly love are these:— (1.) "If there is any consolation in Christ. Have you experienced consolation in Christ? Evidence that experience by loving one another." The sweetness we have found in the doctrine of Christ should sweeten our spirits. Do we expect consolation in Christ? If we would not be disappointed, we must love one another. If we have not consolation in Christ, where else can we expect it? Those who have an interest in Christ have consolation in him, strong and everlasting consolation ( Heb. vi. 18 ; 2 Thess. ii. 16 ), and therefore ought to love one another. (2.) " Comfort of love. If there is any comfort in Christian love, in God's love to you, in your love to God, or in your brethren's love to us, in consideration of all this, be you like-minded. If you have ever found that comfort, if you would find it, if you indeed believe that the grace of love is a comfortable grace, abound in it." (3.) " Fellowship of the Spirit. If there is such a thing as communion with God and Christ by the Spirit, such a thing as the communion of saints, by virtue of their being animated and actuated by one and the same Spirit, be you like-minded; for Christian love and like-mindedness will preserve to us our communion with God and with one another." (4.) " Any bowels and mercies, in God and Christ, towards you. If you expect the benefit of God's compassions to yourselves, be you compassionate one to another. If there is such a thing as mercy to be found among the followers of Christ, if all who are sanctified have a disposition to holy pity, make it appear this way." How cogent are these arguments! One would think them enough to tame the most fierce, and mollify the hardest, heart. (5.) Another argument he insinuates is the comfort it would be to him: Fulfil you my joy. It is the joy of ministers to see people like-minded and living in love. He had been instrumental in bringing them to the grace of Christ and the love of God. "Now," says he, "if you have found any benefit by your participation of the gospel of Christ, if you have any comfort in it, or advantage by it, fulfil the joy of your poor minister, who preached the gospel to you." 2. He proposes some means to promote it. (1.) Do nothing through strife and vain glory, v. 3 . There is no greater enemy to Christian love than pride and passion. If we do things in contradiction to our brethren, this is doing them through strife; if we do them through ostentation of ourselves, this is doing them through vain-glory: both are destructive of Christian love and kindle unchristian heats. Christ came to slay all enmities; therefore let there not be among Christians a spirit of opposition. Christ came to humble us, and therefore let there not be among us a spirit of pride. (2.) We must esteem others in lowliness of mind better than ourselves, be severe upon our own faults and charitable in our judgments of others, be quick in observing our own defects and infirmities, but ready to overlook and make favourable allowances for the defects of others. We must esteem the good which is in others above that which is in ourselves; for we best know our own unworthiness and imperfections. (3.) We must interest ourselves in the concerns of others, not in a way of curiosity and censoriousness, or as busy-bodies in other men's matters, but in Christian love and sympathy: Look not every man on his own things, but every man also on the things of others, v. 4 . A selfish spirit is destructive of Christian love. We must be concerned not only for our own credit, and ease, and safety, but for those of others also; and rejoice in the prosperity of others as truly as in our own. We must love our neighbour as ourselves, and make his case our own. II. Here is a gospel pattern proposed to our imitation, and that is the example of our Lord Jesus Christ: Let this mind be in you which was also in Christ Jesus, v. 5 . Observe, Christians must be of Christ's mind. We must bear a resemblance to his life, if we would have the benefit of his death. If we have not the Spirit of Christ, we are none of his, Rom. viii. 9 . Now what was the mind of Christ? He was eminently humble, and this is what we are peculiarly to learn of him. Learn of me, for I am meek and lowly in heart, Matt. xi. 29 . If we were lowly-minded, we should be like-minded; and, if we were like Christ, we should be lowly-minded. We must walk in the same spirit and in the same steps with the Lord Jesus, who humbled himself to sufferings and death for us; not only to satisfy God's justice, and pay the price of our redemption, but to set us an example, and that we might follow his steps. Now here we have the two natures and the two states of our Lord Jesus. It is observable that the apostle, having occasion to mention the Lord Jesus, and the mind which was in him, takes the hint to enlarge upon his person, and to give a particular description of him. It is a pleasing subject, and a gospel minister needs not think himself out of the way when he is upon it; any fit occasion should be readily taken. 1. Here are the two natures of Christ: his divine nature and his human nature. (1.) Here is his divine nature: Who being in the form of God ( v. 6 ), partaking of the divine nature, as the eternal and only begotten Son of God. This agrees with John i. 1 , In the beginning was the Word, and the Word was with God: it is of the same import with being the image of the invisible God ( Col. i. 15 ), and the brightness of his glory, and express image of his person, Heb. i. 3 . He thought it no robbery to be equal with God; did not think himself guilty of any invasion of what did not belong to him, or assuming another's right. He said, I and my Father are one, John x. 30 . It is the highest degree of robbery for any mere man or mere creature to pretend to be equal with God, or profess himself one with the Father. This is for a man to rob God, not in tithes and offerings, but of the rights of his Godhead, Mal. iii. 8 . Some understand being in the form of God — en morphe Theou hyparchon, of his appearance in a divine majestic glory to the patriarchs, and the Jews, under the Old Testament, which was often called the glory, and the Shechinah. The word is used in such a sense by the LXX. and in the New Testament. He appeared to the two disciples, en hetera morphe — In another form, Mark xvi. 12 . Metemorphothe — he was transfigured before them, Matt. xvii. 2 . And he thought it no robbery to be equal with God; he did not greedily catch at, nor covet and affect to appear in that glory; he laid aside the majesty of his former appearance while he was here on earth, which is supposed to be the sense of the peculiar expression, ouk harpagmon hegesato. Vid. Bishop Bull's Def. cap. 2 sect. 4 et alibi, and Whitby in loc. (2.) His human nature: He was made in the likeness of men, and found in fashion as a man. He was really and truly man, took part of our flesh and blood, appeared in the nature and habit of man. And he voluntarily assumed human nature; it was his own act, and by his own consent. We cannot say that our participation of the human nature is so. Herein he emptied himself, divested himself of the honours and glories of the upper world, and of his former appearance, to clothe himself with the rags of human nature. He was in all things like to us, Heb. ii. 17 . 2. Here are his two estates, of humiliation and exaltation. (1.) His estate of humiliation. He not only took upon him the likeness and fashion of a man, but the form of a servant, that is, a man of mean estate. He was not only God's servant whom he had chosen, but he came to minister to men, and was among them as one who serveth in a mean and servile state. One would think that the Lord Jesus, if he would be a man, should have been a prince, and appeared in splendour. But quite the contrary: He took upon him the form of a servant. He was brought up meanly, probably working with his supposed father at his trade. His whole life was a life of humiliation, meanness, poverty, and disgrace; he had nowhere to lay his head, lived upon alms, was a man of sorrows and acquainted with grief, did not appear with external pomp, or any marks of distinction from other men. This was the humiliation of his life. But the lowest step of his humiliation was his dying the death of the cross. He became obedient to death, even the death of the cross. He not only suffered, but was actually and voluntarily obedient; he obeyed the law which he brought himself under as Mediator, and by which he was obliged to die. I have power to lay down my life, and I have power to take it again: this commandment have I received of my Father, John x. 18 . And he was made under the law, Gal. iv. 4 . There is an emphasis laid upon the manner of his dying, which had in it all the circumstances possible which are humbling: Even the death of the cross, a cursed, painful, and shameful death,—a death accursed by the law ( Cursed is he that hangeth on a tree )—full of pain, the body nailed through the nervous parts (the hands and feet) and hanging with all its weight upon the cross,—and the death of a malefactor and a slave, not of a free-man,—exposed as a public spectacle. Such was the condescension of the blessed Jesus. (2.) His exaltation: Wherefore God also hath highly exalted him. His exaltation was the reward of his humiliation. Because he humbled himself, God exalted him; and he highly exalted him, hyperypsose, raised him to an exceeding height. He exalted his whole person, the human nature as well as the divine; for he is spoken of as being in the form of God as well as in the fashion of man. As it respects the divine nature, it could only be the recognizing of his rights, or the display and appearance of the glory he had with the Father before the world was ( John xvii. 5 ), not any new acquisition of glory; and so the Father himself is said to be exalted. But the proper exaltation was of his human nature, which alone seems to be capable of it, though in conjunction with the divine. His exaltation here is made to consist in honour and power. In honour; so he had a name above every name, a title of dignity above all the creatures, men and angels. And in power: Every knee must bow to him. The whole creation must be in subjection to him: things in heaven, and things in earth, and things under the earth, the inhabitants of heaven and earth, the living and the dead. At the name of Jesus; not at the sound of the word, but the authority of Jesus; all should pay a solemn homage. And that every tongue should confess that Jesus Christ is Lord —every nation and language should publicly own the universal empire of the exalted Redeemer, and that all power in heaven and earth is given to him, Matt. xxviii. 18 . Observe the vast extent of the kingdom of Christ; it reaches to heaven and earth, and to all the creatures in each, to angels as well as men, and to the dead as well as the living.— To the glory of God the Father. Observe, It is to the glory of God the Father to confess that Jesus Christ is Lord; for it is his will that all men should honour the Son as they honour the Father, John v. 23 . Whatever respect is paid to Christ redounds to the honour of the Father. He who receiveth me receiveth him who sent me, Matt. x. 40 . Practical Religion.

PHILIPPIANS CHAPTER II. ANALYSIS OF THE CHAPTER. THIS chapter is made up principally of exhortations to the performance of various Christian duties, and the exhibition of Christian virtues. The apostle first exhorts the Philippians, in the most tender manner, so to live as to give him joy, by evincing among themselves unity and concord. He entreats them to do nothing by strife and a desire of distinction, but to evince that humility which is manifested when we regard others as more worthy than we are, Php 2:1-4. This exhortation he enforces in a most impressive manner by a reference to the example of Christian example of condescension and humiliation fitted to repress in us all the aspirings of ambition and to make us ready to submit to the most humble offices to benefit others, Php 2:5-11. He then exhorts them to work out their salvation with diligence, assuring them, for their encouragement, that God worketh in them to will and to do of his good pleasure, Php 2:12,13. To this he adds an exhortation, that they would avoid everything like murmuring and disputing that they would be blameless and harmless in their walk, showing the excellency of the religion which they loved to all around them, and exerting such an influence on others that Paul might feel that he had not laboured in vain, Php 2:14-16. To excite them to this, he assures them that he was ready himself to be sacrificed for their welfare, and should rejoice if, by his laying down his life, their happiness would be promoted. He asked the same thing in return from them, Php 2:17,18. He then tells them, in expressing his interest in them, that he hoped soon to be able to send Timothy to them again a man who felt a deep interest in their welfare, and whose going to them would be one of the highest proofs of the apostle's love, Php 2:19-24. The same love for them, he says, he had now shown to them by sending to them Epaphroditus--a man to whom he was tenderly attached, and who had an earnest desire again to return to the church from which he had been sent. Paul sent him, therefore, again to Philippi, that he might be with them and comfort them, and he asked for him a kind reception and affectionate treatment, in view of the sufferings which he had experienced in the cause of the Redeemer, Php 2:25-30. Verse 1. If there be therefore any consolation in Christ. This, with what is said in the remainder of the verse, is designed as a motive for what he exhorts them to in Php 2:2 --that they would be of the same mind, and would thus fulfil his joy. To urge them to this, he appeals to the tender considerations which religion furnished-- and begins by a reference to the consolation which there was in Christ. The meaning here may be this: "I am now persecuted and afflicted. In my trials it will give me the highest joy to learn that you act as become Christians. You also are persecuted and afflicted, Php 1:28-30; and, in these circumstances, I entreat that the highest consolation may be sought; and by all that is tender and sacred in the Christian religion, I conjure you so to live as not to dishonour the gospel. So live as to bring down the highest consolation which can be obtained--the consolation which Christ alone can impart." We are not to suppose that Paul doubted whether there was any consolation in Christ, but the form of expression here is one that is designed to urge upon them the duty of seeking the highest possible. The consolation in Christ is that which Christ furnishes or imparts. Paul regarded him as the source of all comfort, and earnestly prays that they might so live that he and they might avail themselves in the fullest sense of that unspeakable enjoyment. The idea is, that Christians ought at all times, and especially in affliction, so to act as to secure the highest possible happiness which their Saviour can impart to them. Such an object is worth their highest effort; and if God sees it needful, in order to that, that they should endure much affliction, still it is gain. Religious consolation is always worth all which it costs to secure it. If any comfort of love. If there be any comfort in the exercise of tender affection. That there is, no one can doubt. Our happiness is almost all centred in love. It is when we love a parent, a wife, a child, a sister, a neighbour, that we have the highest earthly enjoyment. It is in the love of God, of Christ, of Christians, of the souls of men, that the redeemed find their highest happiness. Hatred is a passion full of misery; love an emotion full of joy. By this consideration, Paul appeals to them, and the motive here is drawn from all the joy which mutual love and sympathy are fitted to produce in the soul. Paul would have that love exercised in the highest degree, and would have them enjoy all the happiness which its mutual exercise could furnish. If any fellowship of the Spirit. The word "fellowship" κοινωνια--means that which is common to two or more; that of which they partake together. Eph 3:9; Php 1:5. The idea here is, that among Christians there was a participation in the influences of the Holy Ghost; that they shared, in some degree, the feelings, views, and joys of the sacred Spirit himself; and that this was a privilege of the highest order. By this fact, Paul now exhorts them to unity, love, and zeal--so to live that they might partake, in the highest degree, of the consolations of the Spirit. If any bowels and mercies. If there is any affectionate bond by which you are united to me, and any regard for my sorrows, and any desire to fill up my joys, so live as to impart to me, your spiritual father and friend, the consolation which I seek. (a) "any bowels" Col 3:12 (*) "bowels" "tender regards"Verse 2.

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

Fulfil ye my joy. Fill up my joy so that nothing shall be wanting to complete it. This, he says, would be done by their union, zeal, and humility. Comp. Jn 3:29. That ye be likeminded. Gr., That ye think the same thing. 2Cor 13:11. Perfect unity of sentiment, opinion, and plan would be desirable, if it could be attained. It may be, so far as to prevent discord, schism, contention, and strife in the church, and so that Christians may be harmonious in promoting the same great work--the salvation of souls. Having the same love. Love to the same objects, and the same love one for another. Though their opinions might differ on some points, yet they might be united in love. 1Cor 1:10. Being of one accord, συμψυχοι-- of one soul; having your souls joined together. The word used here does not occur elsewhere in the New Testament. It means a union of soul; or an acting together as if but one soul actuated them. Of one mind. Gr., Thinking the same thing. The apostle here uses a great variety of expressions to denote the same thing. The object which he aimed at was union of heart, of feeling, of plan, of purpose. He wished them to avoid all divisions and strifes; and to show the power of religion by being united in the common cause. Probably there is no single thing so much insisted on in the New Testament as the importance of harmony among Christians. Now, there is almost nothing so little known; but if it prevailed, the world would soon be converted to God. Jn 17:21 or Jn 17:21. (+) "fulfil" "Fill up" (b) "ye my joy" Jn 3:29 (c) "be like minded" 2Cor 13:11, 1Pet 3:8 Verse 3. Let

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

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

nothing be done through strife. With a spirit of contention. This command forbids us to do anything, or attempt anything, as the mere result of strife. This is not the principle from which we are to act, or by which we are to be governed. We are to form no plan, and aim at no object, which is to be secured in this way. The command prohibits all attempts to secure anything over others by mere physical strength, or by superiority of intellect or numbers, or as the result of dark schemes and plans formed by rivalry, or by the indulgence of angry passions, or with the spirit of ambition. We are not to attempt to do anything merely by outstripping others, or by showing that we have more talent, courage, or zeal. What we do is to be by principle, and with a desire to maintain the truth, and to glorify God. And yet how often is this rule violated! How often do Christian denominations attempt to outstrip each other, and to see which shall be the greatest! How often do ministers preach with no better aim! How often do we attempt to outdo others in dress, and in the splendour of furniture and equipage! How often, even in plans of benevolence, and in the cause of virtue and religion, is the secret aim to outdo others. This is all wrong. There is no holiness in such efforts. Never once did the Redeemer act from such a motive, and never once should this motive be allowed to influence us. The conduct of others may be allowed to show us what we can do, and ought to do; but it should not be our sole aim to outstrip them. Comp. 2Cor 9:2-4. Or vainglory. The word here used --κενοδοζια kenodoxia, occurs nowhere else in the New Testament, though the adjective--κενοδοξος kenedoxos, occurs once in Gall 5:26. Gall 5:26. It means, properly, empty pride, or glory, and is descriptive of vain and hollow parade and show. Suidas renders it, "any vain opinion about one's self"--ματαιατιςπερι εαυτουοιησις. The idea seems to be that of mere self-esteem; a mere desire to honour ourselves, to attract attention, to win praise, to make ourselves uppermost, or foremost, or the main object. The command here solemnly forbids our doing anything with such an aim--no matter whether it be in intellectual attainments, in physical strength, in skill in music, in eloquence or song, in dress, furniture, or religion. Self is not to be foremost; selfishness is not to be the motive. Probably there is no command of the Bible which would have a wider sweep than this, or would touch on more points of human conduct, if fairly applied. Who is there who passes a single day without, in some respect, desiring to display himself? What minister of the gospel preaches, who never has any wish to exhibit his talents, eloquence, or learning? How few make a gesture, but with some wish to display the grace or power witch which it is done! Who, in conversation, is always free from a desire to show his wit, or his power in argumentation, or his skill in repartee? Who plays at the piano without the desire of commendation? Who thunders in the senate, or goes to the field of battle; who builds a house, or purchases an article of apparel; who writes a book, or performs a deed of benevolence, altogether uninfluenced by this desire? If all could be taken out of human conduct which is performed merely from "strife," or from "vain-glory," how small a portion would be left! But in lowliness of mind. Modesty, or humility. The word here used is the same which is rendered humility in Acts 20:19, Col 2:18,23; 1Pet 5:5; humbleness in Col 3:12; and lowliness in Eph 4:2; Php 2:3. It does not elsewhere occur in the New Testament. It here means humility, and it stands opposed to that pride or self-valuation which would lead us to strive for the ascendancy, or which acts from a wish for flattery or praise. The best and the only true correction of these faults is humility. This virtue consists in estimating ourselves according to truth. It is a willingness to take the place which we ought to take in the sight of God and man; and, having the low estimate of our own importance and character which the truth about our insignificance as creatures and vileness as sinners would produce, it will lead us to a willingness to perform lowly and humble offices that we may benefit others. Let each esteem other better than themselves. Comp. 1Pet 5:5. This is one of the effects produced by true humility, and it naturally exists in every truly modest mind. The reasons are these: (1.) We are sensible of our own defects, but we have not the same clear view of the defects of others. We see our own hearts; we are conscious of the great corruption there; we have painful evidence of the impurity of the motives which often actuate us-- the evil thoughts and corrupt desires in our own souls; but we have not the same view of the errors, defects, and follies of others. We can see only their outward conduct; but, in our own case, we can look within. It is natural for those who have any just sense of the depravity of their own souls, charitably to hope that it is not so with others, and to believe that they have purer hearts. This will lead us to feel that they are worthy of more respect than we are. Hence this is always the characteristic of modesty and humility--graces which the gospel is fitted eminently to produce. A truly pious man will be always, therefore, an humble man, and will wish that others should be preferred in office and honour to himself. Of course, this will not make him blind to the defects of others when they are manifested; but he will be himself retiring, modest, unambitious, unobtrusive. This rule of Christianity would strike a blow at all the ambition of the world. It would rebuke the love of office, and would produce universal contentment in any low condition of life where the providence of God may have cast our lot. 1Cor 7:21. (d) "nothing be done" Gall 5:26, Jas 3:14 (a) "each esteem" 1Pet 5:5 Verse 4. Look not every man on his own things. That

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

is, be not selfish. Do not let your care and attention be wholly absorbed by your own concerns, or by the concerns of your own family. Evince a tender interest for the happiness of the whole, and let the welfare of others lie near your hearts. This, of course, does not mean that there is to be any improper interference in the business of others, or that we are to have the character of "busy-bodies in other men's matters," 2Thes 3:11; 1Timm 5:13; 1Pet 4:15; but that we are to regard, with appropriate solicitude, the welfare of others, and to strive to do them good. But every man also on the things of others. It is the duty of every man to do this. No one is at liberty to live for himself, or to disregard the wants of others. The object of this rule is to break up the narrow spirit of selfishness, and to produce a benevolent regard for the happiness of others. In respect to the rule we may observe: (1.) We are not to be "busy-bodies" in the concerns of others. See the references above. We are not to attempt to pry into their secret purposes. Every man has his own plans, and thoughts, and intentions, which no other one has a right to look into. Nothing is more odious than an intermeddler in the concerns of others. (2.) We are not to obtrude our advice where it is not sought, or at unseasonable times and places, even if the advice is in itself good. No man likes to be interrupted to hear advice; and I have no right to require that he should suspend his business in order that I may give him counsel. (3.) We are not to find fault with what pertains exclusively to him. We are to remember that there are some things which are his business, not ours; and we are to learn to "possess our souls in patience," if he does not give just as much as we think he ought to benevolent objects, or if he dresses in a manner not to please our taste, or if he indulges in things which do not accord exactly with our views. He may see reasons for his conduct which we do not; and it is possible that he may be right, and that, if we understood the whole case, we should think and act as he does. We often complain of a man because he does not give as much as we think he ought to objects of charity; and it is possible that he may be miserably niggardly and narrow. But it is also possible that he may be more embarrassed than we know of; or that he may just then have demands against him of which we are ignorant; or that he may have numerous poor relatives dependant on him; or that he gives much with "the left hand" which is not known by "the right hand." At any rate, it is his business, not ours; and we are not qualified to judge until we understand the whole case. (4.) We are not to be gossips about the concerns of others. We are not to hunt up small stories and petty scandals respecting their families; we are not to pry into domestic affairs, and divulge them abroad, and find pleasure in circulating such things from house to house. There are domestic secrets which are not to be betrayed; and there is scarcely an offence of a meaner or more injurious character than to divulge to the public what we have seen in a family whose hospitality we have enjoyed. (5.) Where Christian duty and kindness require us to look into the concerns of others, there should be the utmost delicacy. Even children have their own secrets, and their own plans and amusements, on a small scale, quite as important to them as the greater games which we are playing in life; and they will feel the meddlesomeness of a busy-body to be as odious to them as we should in our plans. A delicate parent, therefore, who has undoubtedly a right to know all about his children, will not rudely intrude into their privacies, or meddle with their concerns. So, when we visit the sick, while we show a tender sympathy for them, we should not be too particular in inquiring into their maladies or their feelings. So, when those with whom we sympathize have brought their calamities on themselves by their own fault, we should not ask too many questions about it. We should not too closely examine one who is made poor by intemperance, or who is in prison for crime. And so, when we go to sympathize with those who have been, by a reverse of circumstances, reduced from affluence to penury, we should not ask too many questions. We should let them tell their own story. If they voluntarily make us their confidants, and tell us all about their circumstances, it is well; but let us not drag out the circumstances, or wound their feelings by our impertinent inquiries, or our indiscreet sympathy in their affairs. There are always secrets which the sons and daughters of misfortune would wish to keep to themselves. But, while these things are true, it is also true that the rule before us positively requires us to show an interest in the concerns of others; and it may be regarded as implying the following things: (1.) We are to feel that the spiritual interests of every one in the church is, in a certain sense, our own interest. The church is one. It is confederated together for a common object. Each one is intrusted with a portion of the honour of the whole, and the conduct of one member affects the character of all. We are therefore to promote, in every way possible, the welfare of every other member of the church. If they go astray, we are to admonish and entreat them; if they are in error, we are to instruct them; if they are in trouble, we are to aid them. Every member of the church has a claim on the sympathy of his brethren, and should be certain of always finding it when his circumstances are such as to demand it. (2.) There are circumstances where it is proper to look with special interest on the temporal concerns of others. It is when the poor, the fatherless, and the afflicted must be sought out in order to be aided and relieved. They are too retiring and modest to press their situation on the attention of others, and they need that others should manifest a generous care in their welfare in order to relieve them. This is not improper interference in their concerns, nor will it be so regarded. (3.) For a similar reason, we should seek the welfare of all others in a spiritual sense. We should seek to arouse the sinner, and lead him to the Saviour. He is blind, and will not come himself; unconcerned, and will not seek salvation; filled with the love of this world, and will not seek a better; devoted to pursuits that will lead him to ruin, and he ought to be apprized of it. It is no more an improper interference in his concerns to apprize him of his condition, and to attempt to lead him to the Saviour, than it is to warn a man in a dark night, who walks on the verge of a precipice, of his peril; or to arouse one from sleep whose house is in flames. In like manner, it is no more intermeddling with the concerns of another to tell him that there is a glorious heaven which may be his, than it is to apprize a man that there is a mine of golden ore on his farm. It is for the man's own interest, and it is the office of a friend to remind him of these things. Hie does a man a favour who tells him that he has a Redeemer, and that there is a heaven to which he may rise; he does his neighbour the greatest possible kindness who apprizes him that there is a world of infinite woe, and tells him of an easy way by which he may escape it. The world around is dependant on the church of Christ to be apprized of these truths. The gay will not warn the gay of their danger; the crowd that presses to the theatre or the ball-room will not apprize those who are there that they are in the broad way to hell; and every one who loves his neighbour should feel sufficient interest in him to tell him that he may be eternally happy in heaven. (b) "his own things" 1Cor 13:5 Verse 5. Let this mind be in you, which was also in

A Sermon for Palm Sunday; Philippians 2:5-11 Christ an Example of Love 1 Here Paul again presents to us as a powerful example of the celestial and eternal fire, the love of Christ, for the purpose of persuading us to exercise a loving concern for one another. The apostle employs fine words and precious admonitions, having perceived the indolence and negligence displayed by Christians in this matter of loving. For this the flesh is responsible. The flesh continually resists the willing spirit, seeking its own interest and causing sects and factions. Although a sermon on this same text went forth in my name a few years ago, entitled “The Twofold Righteousness,” the text was not exhausted; therefore we will now examine it word by word. V.5. “Have this mind in you, which was also in Christ Jesus.” 2 You are Christians; you have Christ, and in him and through him all fullness of comfort for time and eternity: therefore nothing should appeal to your thought, your judgment, your pleasure, but that which was in the mind of Christ concerning you as the source of your welfare. For his motive throughout was not his own advantage; everything he did was done for your sake and in your interest. Let men therefore, in accord with his example, work every good thing for one another's benefit. V.6, 7. “Who, existing in the form of God, counted not the being on an equality with God a thing to be grasped, but emptied himself, taking the form of a servant.” V.6, 7. [“Who, being in the form of God, thought it not robbery to be equal with God; but made himself of no reputation, and took upon him the form of a servant.”] 3 If Christ, who was true God by nature, has humbled himself to become servant of all, how much more should such action befit us who are of no worth, and are by nature children of sin, death and the devil! Were we similarly to humble ourselves, and even to go beyond Christ in humility -- a thing, however, impossible -- we should do nothing extraordinary. Our humility would still reek of sin in comparison with his. Suppose Christ was to humble himself in the least degree -- but a hair's breadth, so to speak -- below the most exalted angels; and suppose we were to humble ourselves to a position a thousand times more abased than that of the devils in hell; yet our humility would not compare in the least with that of Christ. For he is an infinite blessing -- God himself -- and we are but miserable creatures whose existence and life are not for one moment secure. 4 What terrible judgment must come upon those who fail to imitate the ineffable example of Christ; who do not humble themselves below their neighbors and serve them, but rather exalt themselves above them! Indeed, the example of Christ may well terrify the exalted, and those high in authority; and still more the self-exalted. Who would not shrink from occupying the uppermost seat and from lording it over others when he sees the Son of God humble and eliminate himself? 5 The phrase “form of God” does not receive the same interpretation from all. Some understand Paul to refer to the divine essence and nature in Christ; meaning that Christ, though true God, humbled himself. While Christ is indeed true God, Paul is not speaking here of his divine essence, which is concealed. The word he uses --“morphe,” or “forma” --he employs again where he tells of Christ taking upon himself the form of a servant. “Form of a servant” certainly cannot signify “essence of a real servant”-possessing by nature the qualities of a servant. For Christ is not our servant by nature; he has become our servant from good will and favor toward us. For the same reason “divine form” cannot properly mean “divine essence”; for divine essence is not visible, while the divine form was truly seen. Very well; then let us use the vernacular, and thus make the apostle's meaning clear. 6 “Form of God,” then, means the assumption of a divine attitude and bearing, or the manifestation of divinity in port and presence; and this not privately, but before others, who witness such form and bearing. To speak in the clearest possible manner: Divine bearing and attitude are in evidence when one manifests in word and deed that which pertains peculiarly to God and suggests divinity. Accordingly, “the form of a servant” implies the assumption of the attitude and bearing of a servant in relation to others. It might be better to render “Morphe tu dulu,” by “the bearing of a servant,” that means, manners of such character that whoever sees the person must take him for a servant. This should make it clear that the passage in question does not refer to the manifestation of divinity or servility as such, but to the characteristics and the expression of the same. For, as previously stated, the essence is concealed, but its manifestation is public. The essence implies a condition, while its expression implies action. 7 As regards these forms, or manifestations, a threefold aspect is suggested by the words of Paul. The essence may exist without the manifestation; there may be a manifestation without the corresponding essence; and finally, we may find the essence together with its proper manifestation. For instance, when God conceals himself and gives no indication of his presence, there is divinity, albeit not manifest. This is the case when he is grieved and withdraws his grace. On the other hand, when he discloses his grace, there is both the essence and its manifestation. But the third aspect is inconceivable for God, namely, a manifestation of divinity without the essence. This is rather a trick of the devil and his servants, who usurp the place of God and act as God, though they are anything but divine. An illustration of this we find in Ezekiel 28:2, where the king of Tyre is recorded as representing his heart, which was certainly decidedly human, as that of a god. 8 Similarly, the form, or bearing, of a servant may be considered from a threefold aspect. One may be a servant and not deport himself as such, but as a lord, or as God; as in the instance just mentioned. Of such a one Solomon speaks ( Prov 29:21 ), saying: “He that delicately bringeth up his servant from a child shall have him become a son at the last.” Such are all the children of Adam. We who are rightly God's servants would be God himself. This is what the devil taught Eve when he said, “Ye shall be as God.” Gen 3:5. Again, one may be a servant and conduct himself as one, as all just and faithful servants behave before the world; and as all true Christians conduct themselves in God's sight, being subject to him and serving all men. Thirdly, one may be not a servant and yet behave as one. For instance, a king might minister to his servants before the world. Before God, however, all men being servants, this situation is impossible with men; no one has so done but Christ. He says at the supper ( Jn 13:13-14 ): “Ye call me, Teacher, and, Lord: and ye say well; for so I am,” and yet I am among you as a servant. And in another place ( Mt 20:28 ), “The Son of man came not to be ministered unto, but to minister.” 9 From these explanations Paul's meaning must have become clear. His thought is: Christ was in the form of God; that is, both the essence and the bearing of Deity were his. He did not assume the divine form as he did that of a servant. He was, I repeat it; he was in the form of a God. The little word “was” expresses that divinity was his both in essence and form. The meaning is: Many assume and display an appearance of divinity, but are not themselves actually divine; the devil, for instance, and Antichrist and Adam's children. This is sacrilege- the assumption of divinity by an act of robbery. See Rom 2:22. Though the offender does not look upon such conduct as robbery, it is none the less robbing divine honor, and is so regarded by God and angels and saints, and even by his own conscience. But Christ, who had not come by divinity through arrogating it to himself, but was divine by nature according to his very essence, did not deem his divinity a thing he had grasped; nor could he, knowing divinity to be his very birthright, and holding it as his own natural possession from eternity. 10 So Paul's words commend Christ's essential divinity and his love toward us, and at the same time correct all who falsely assume a divine form. Such are we all so long as we are the devil's members. The thought is: The devil's members all would be God, would rob the divinity they do not possess; and they must admit their action to be robbery, for conscience testifies, indeed must testify, that they are not God. Though they may despise the testimony of conscience and fail to heed it, yet the testimony stands, steadfastly maintaining the act as not right-as a malicious robbery. But the one man, Christ, who did not assume the divine form but was in it by right and had a claim upon it from eternity; who did not and could not hold it robbery to be equal with God; this man humbled himself, taking upon him the form of a servant -- not his rightful form -- that he by the power of his winning example, might induce them to assume the bearing of servants who possessed the form and character of servants, but who, refusing to own them, appropriated the appearance of divinity upon which they had no claim, since the essence of divinity was forever beyond them. 11 That some fail to understand readily this great text, is due to the fact that they do not accept Paul's words as spoken, but substitute their own ideas of what he should have said, namely: Christ was born true God and did not rob divinity, etc. The expression “who, existing in the form of God” sounds, in the Greek and Latin, almost as if Christ had merely borne himself as God, unless particular regard be given to the words “existing in,” which Paul contrasts with the phrase “took upon him.” Christ took upon himself the form of a servant, it is true, but in that form was no real servant. just so, while dispensing with a divine appearance, behind the appearance chosen was God. And we likewise take upon ourselves the divine form, but in the form we are not divine; and we spurn the form of servants, though that is what we are irrespective of appearance. Christ disrobes himself of the divine form wherein he existed, to assume that of a servant, which did not express his essential character; but we lay aside the servant form of our real being and take upon ourselves, or arrogate to ourselves, the form of God to which we are not fitted by what we are in reality. 12 They are startled by this expression also: “Christ thought it not robbery to be equal with God.” Now, at first sight these words do not seem to refer solely to Christ, since even the devil and his own, who continually aspire to equality with God, do not think their action robbery in spite of the testimony of their conscience to the contrary. But with Paul the little word “think,” or “regard,” possesses a powerful significance, having the force of “perfect assurance.” Similarly he says ( Rom 3:28 ), “We reckon therefore that a man is justified by faith apart from the works of the law”; and ( 1 Cor 7:40 ), “I think [deem] that I also have the spirit of God.” But the wicked cannot boast it no robbery when they dare take upon themselves the form of God; for they know, they are satisfied in themselves, that they are not God. Christ, however, did not, nor could he think himself not equal to God; in other words, he was confident of his equality with God, and knew he had not stolen the honor. Paul's words are chosen, not as an apology for Christ, but as a severe rebuke for those who arrogate to themselves the form of God against the protest of conscience that it is not their own but stolen. The apostle would show how infinitely Christ differs from them, and that the divine for they would take by theft is Christ's by right. 13 Paul does not use this expression, however, when he refers to Christ's assumption of the servant form which his, not by nature, but by assumption. The words produce the impression that Christ took by force something not his own. Paul should be expected to say: “He held it not robbery to assume the form of a servant.” Why should he rather have chosen that form of expression in the first instance, since Christ did not assume the divine form, but possessed it as his very own -- yes, laid it aside and assumed a form foreign to his nature? The substance of the matter is that he who becomes a servant does not and cannot assume anything, but only gives, giving even himself. Hence there is no warrant here to speak of robbery or of a disposition to look upon the matter in this light. On the other hand, assumption of the divine form necessarily involves taking, and altogether precludes giving. Hence there is warrant to speak of robbery in this connection, and of men who so view it. But this charge cannot be brought against Christ. He does not render himself guilty of robbery, nor does he so view his relation, as all others must do. Divinity is his by right, and so is its appropriate form a birthright. 14 Thus, it seems to me, this text very clearly teaches that to have divine form is simply to assume in regard to others, in word and deed, the bearing of God and Lord; that Christ meets this test in the miraculous signs and life-giving words, as the Gospels contend. He does not rank with the saints who lack the divine essence; he has, in addition to divine form, the divine essence and nature. On the other hand, the servant, or servile, form implies acting toward others, in word and deed, like a servant. Thus Christ did when he served the disciples and gave himself for us. But he served not as the saints, who are servants by nature. Service was, with him, something assumed for our benefit and as an example for us to follow, teaching us to act in like manner toward others, to disrobe ourselves of the appearance of divinity as he did, as we shall see. 15 Unquestionably, then, Paul proclaims Christ true God. Had he been mere man, what would have been the occasion for saying that he became like a man and was found in the fashion of other men? And that he assumed the form of a servant though he was in form divine? Where would be the sense in my saying to you, “You are like a man, are made in the fashion of a man, and take upon yourself the form of a servant”? You would think I was mocking you, and might appropriately reply: “I am glad you regard me as a man; I was wondering if I were an ox or a wolf. Are you mad or foolish?” Would not that be the natural rejoinder to such a foolish statement? Now, Paul not being foolish, nor being guilty of foolish speech, there truly must have been something exalted and divine about Christ. For when the apostle declares that he was made like unto other men, though the fact of his being human is undisputed, he simply means that the man Christ was God, and could, even in his humanity, have borne himself as divine. But this is precisely what he did not do; he refrained; he disrobed himself of his divinity and bore himself as a mere man like others. 16 What follows concerning Christ, now that we understand the meaning or “form of God” and “form of a servant,” is surely plain. In fact, Paul himself tells us what he means by “form of a servant.” First: He makes the explanation that Christ disrobed, or divested himself; that is, appeared to lay aside his divinity in that he divested himself of its benefit and glory. Not that he did, or could, divest himself of his divine nature; but that he laid aside the form of divine majesty-did not act as the God he truly was. Nor did he divest himself of the divine form to the extent of making it felt and invisible; in that case there would have been no divine form left. He simply did not affect a divine appearance and dazzle us by its splendor; rather he served us with that divinity. He performed miracles. And during his suffering on the cross he, with divine power, gave to the murderer the promise of Paradise. Lk. 23:43. And in the garden, similarly, he repelled the multitude by a word. Jn 18:6. Hence Paul does not say that Christ was divested by some outside power; he says Christ “made himself” of no repute. Just so the wise man does not in a literal way lay aside wisdom and the appearance of wisdom, but discards them for the purpose of serving the simple- minded who might fittingly serve him. Such man makes himself of no reputation when he divests himself of his wisdom and the appearance of wisdom. 17 Second: Christ assumed the form of a servant, even while remaining God and having the form of God; he was God, and his divine words and works were spoken and wrought for our benefit. As a servant, he served us with these. He did not require us to serve him in compensation for them, as in the capacity of a Lord he had a just right to do. He sought not honor or profit thereby, but our benefit and salvation. It was a willing service and gratuitously performed, for the good of men. It was a service unspeakably great, because of the ineffable greatness of the minister and servant -- God eternal, whom all angels and creatures serve. He who is not by this example heartily constrained to serve his fellows, is justly condemned. He is harder than stone, darker than hell and utterly without excuse. 18 Third: V.7. “Being made in the likeness of men.” Born of Mary, Christ's nature became human. But even in that humanity he might have exalted himself above all men and served none. But he forbore and became as other men. And by “likeness of men” we must understand just ordinary humanity without special privilege whatever. Now, without special privilege there is no disparity among men. Understand, then, Paul says in effect: Christ was made as any other man who has neither riches, honor, power nor advantage above his fellows; for many inherit power, honor and property by birth. So lowly did Christ become, and with such humility did he conduct himself, that no mortal is too lowly to be his equal, even servants and the poor. At the same time, Christ was sound, without bodily infirmities, as man in his natural condition might be expected to be. 19 Fourth. V.8. “And being found in fashion as a man.” That is, he followed the customs and habits of men, eating and drinking, sleeping and waking, walking and standing, hungering and thirsting, enduring cold and heat, knowing labor and weariness, needing clothing and shelter, feeling the necessity of prayer, and having the same experience as any other man in his relation to God and the world. - He had power to avoid these conditions; as God he might have demeaned and borne himself quite differently. But in becoming man, as above stated, he fared as a human being, and he accepted the necessities of ordinary mortals while all the time he manifested the divine form which expressed his true self. 20 Fifth: V.8. “He humbled himself,” or debased himself. In addition to manifesting his servant form in becoming man and faring as an ordinary human being, he went farther and made himself lower than any man. He abased himself to serve all men with the supreme service -- the gift of his life in our behalf. 21 Sixth: He not only made himself subject to men, but also to sin, death and the devil, and bore it all for us. He accepted the most ignominious death, the death on the cross, dying not as a man but as a worm ( Ps 22:6 ); yes as an arch-knave, a knave above all knaves, in that he lost even what favor, recognition and honor were due to the assumed servant form in which he had revealed himself, and perished altogether. 22 Seventh: All this Christ surely did not do because we were worthy of it. Who could be worthy such service from such a one? Obedience to the Father moved him. Here Paul with one word unlocks heaven and permits us look into the unfathomable abyss of divine majesty and behold the ineffable love of the Fatherly heart toward us -- his gracious will for us. He shows us how from eternity it has been God's pleasure that Christ, the glorious one who has wrought all this, should do it for us. What human heart would not melt at the joy-inspiring thought? Who would not love, praise and thank God and in return for his goodness, not only be ready to serve the world, but gladly to embrace the extremity of humility? Who would not so do when he is aware that God himself has such precious regard for him, and points to the obedience of his Son as the pouring out and evidence of his Fatherly will. Oh, the significance of the words Paul here uses! such words as he uses in no other place! He must certainly have burned with joy and cheer. To gain such a glimpse of God -- surely this must be coming to the Father through Christ. Here is truly illustrated the truth that no one comes to Christ except the Father draw him; and with what power, what delicious sweetness, the Father allures! How many are the preachers of the faith who imagine they know it all, when they have received not even an odor or taste of these things! How soon are they become masters who have never been disciples! Not having tasted God's love, they cannot impart it; hence they remain unprofitable babblers. V.9. “Wherefore also God highly exalted him.” 23 As Christ was cast to the lowest depths and subjected to all devils, in obeying God and serving us, so has God exalted him Lord over all angels and creatures, and over death and hell. Christ now has completely divested himself of the servant form -- laid it aside. Henceforth he exists in the divine form, glorified, proclaimed, confessed, honored and recognized as God. While it is not wholly apparent to us that “all things are put in subjection” to Christ, as Paul says ( I Cor 15:27 ), the trouble is merely with our perception of the fact. It is true that Christ is thus exalted in person and seated on high in the fullness of power and might, executing everywhere his will; though few believe the order of events is for the sake of Christ. Freely the events order themselves, and the Lord sits enthroned free from all restrictions. But our eyes are as yet blinded. We do not perceive him there nor recognize that all things obey his will. The last day, however, will reveal it. Then we shall comprehend present mysteries; how Christ laid aside his divine form, was made man, and so on; how he also laid aside the form of a servant and resumed the divine likeness; how as God he appeared in glory; and how he is now Lord of life and death, and the King of Glory. This must suffice on the text. For how we, too, should come down from our eminence and serve others has been sufficiently treated of in other postils. Remember, God desires us to serve one another with body, property, honor, spirit and soul, even as his Son served us.

Christ Jesus. The object of this reference to the example of the Saviour is particularly to enforce the duty of humility. This was the highest example which could be furnished, and it would illustrate and confirm all the apostle had said of this virtue. The principle in the case is that we are to make the Lord Jesus our model, and are in all respects to frame our lives, as far as possible, in accordance with this great example. The point here is, that he left a state of inexpressible glory, and took upon him the most humble form of humanity, and performed the most lowly offices, that he might benefit us. (a) "mind" Jn 13:14, 1Pet 2:21 Verse 6. Who being in the form of God. There is scar

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

cely any passage in the New Testament which has given rise to more discussion than this. The importance of the passage on the question of the Divinity of the Saviour will be perceived at once; and no small part of the point of the appeal by the apostle depends, as will be seen, in the fact that Paul regarded the Redeemer as equal with God. If he was truly Divine, then his consenting to become a man was the most remarkable of all possible acts of humiliation. The word rendered form μορφη morphe, occurs only in three places in the New Testament, and in each place is rendered form, Mk 16:12, Php 2:6,7. In Mark it is applied to the form which Jesus assumed after his resurrection, and in which he appeared to two of his disciples on his way to Emmaus. "After that he appeared in another form unto two of them." This "form" was so unlike his usual appearance, that they did not know him. The word properly means, form, shape, bodily shape, especially a beautiful form, beautiful bodily appearance. Passow. In Php 2:7, it is applied to the appearance of a servant-- "and took upon him the form of a servant;" that is, he was in the condition of a servant-- or of the lowest condition. The word form is often applied to the gods by the classic writers, denoting their aspect or appearance when they became visible to men. See Cic. de Nat. Deor. ii. 2; Ovid, Meta. i. 73; Silius xiii. 643; Xeno. Memora. ix; 2Eniad, iv. 556, and other places cited by Wetstein, in loc. Hesychius explains it by ιδεαειδος. The word occurs often in the Septuagint, (1.) as the translation of the word Ziv splendour, Dan 4:33, 5:6,9,10, 7:28; (2.) as the translation of the word. Tabnith --structure, model, pattern--as in building, Isa 44:13; (3.) as the translation of temuna --appearance, form, shape, image, likeness, Job 4:16. See also the Book of Wisdom xviii. 1. The word can have here only one of two meanings, either (1.) splendour, majesty, glory--referring to the honour which the Redeemer had, his power to work miracles, etc.; or (2.) nature, or essence--meaning the same as φυσις, nature, or ουσια, being. The first is the opinion adopted by Crellus, Grotius, and others, and substantially by Calvin. Calvin says, "The form of God here denotes majesty. For as a man is known from the appearance of his form, so the majesty which shines in God is his figure. Or, to use a more appropriate similitude, the form of a king consists of the external marks which indicate a king --as his sceptre, diadem, coat of mail, attendants, throne, and other insignia of royalty; the form of a consul is the toga, ivory chair, attending lictors, etc. Therefore Christ, before the foundation of the world, was in the form of God, because he had glory with the Father before the world was, Jn 17:5. For in the wisdom of God, before he put on our nature, there was nothing humble or abject, but there was magnificence worthy of God." --Comm. in loc. The second opinion is, that the word is equivalent to nature, or being; that is, that he was in the nature of God, or his mode of existence was that of God, or was Divine. This is the opinion adopted by Schleusner (Lex.;) Prof. Stuart (Letters to Dr. Channing, p. 40;) Doddridge, and by orthodox expositors in general, and seems to me to be the correct interpretation. In support of this interpretation, and in opposition to that which refers it to his power of working miracles, or his divine appearance when on earth, we may adduce the following considerations. (1.) The "form" here referred to must have been something before he became a man, or before he took upon him the form of a servant. It was something from which he humble& himself by making "himself of no reputation;" by taking upon himself" the form of a servant;" and by being made "in the likeness of men. " Of course, it must have been something which existed when he had not the likeness of men; that is, before he became incarnate, he must therefore have had an existence before he appeared on earth as a man, and in that previous state of existence there must have been something which rendered it proper to say that he was " in the form of God." (2.) That it does not refer to any moral qualities, or to his power of working miracles on earth, is apparent from the fact that these were not laid aside. When did he divest himself of these in order that he might humble himself? There was something which he possessed which made it proper to say of him that he was "in the form of God," which he laid aside when he appeared in the form of a servant, and in the likeness of men. But assuredly that could not have been his moral qualities, nor is there any conceivable sense in which it can be said that he divested himself of the power of working miracles in order that he might take upon himself the "form of a servant." All the miracles which he ever wrought were performed when he sustained the form of a servant, in his lowly and humble condition. These considerations make it certain that the apostle refers to a period before the incarnation. It may be added, (3.) that the phrase "form of God" is one that naturally conveys the idea that he was God. When it is said that he was "in the form of a servant," the idea is, that he was actually in a humble and depressed condition, and not merely that he appeared to be. Still it may be asked, what was the "form" which he had before his incarnation? What is meant by his having been then "in the form of God?" To these questions perhaps no satisfactory answer can be given. He himself speaks ( Jn 17:5 ) of "the glory which he had with the Father before the world was;" and the language naturally conveys the idea that there was then a manifestation of the Divine nature through him, which in some measure ceased when he became incarnate; that there was some visible splendour and majesty which was then laid aside. What manifestation of his glory God may make in the heavenly world of course we cannot now understand. Nothing forbids us, however, to suppose that there is some such visible manifestation; some splendour and magnificence of God in the view of the angelic beings such as becomes the Great Sovereign of the universe--for he "dwells in light which no man can approach unto," 1Timm 6:16. That glory, visible manifestation, or splendour, indicating the nature of God, it is here said that the Lord Jesus possessed before his incarnation. Thought it not robbery to be equal with God. This passage, also, has given occasion to much discussion. Prof. Stuart renders it, "did not regard his equality with God as an object of solicitous desire;" that is, that though he was of a Divine nature or condition, he did not eagerly seek to retain his equality with God, but took on him a humble condition --even that of a servant. Letters to Channing, pp. 88--92. That this is the correct rendering of the passage is apparent from the following considerations:-- (1.) It accords with the scope and design of the apostle's reasoning. His object is not to show, as our common translation would seem to imply, that he aspired to be equal with God, or that he did not regard it as an improper invasion of the prerogatives of God to be equal with him, but that he did not regard it, in the circumstances of the case, as an object to be greatly desired, or eagerly sought to retain his equality with God. Instead of retaining this by an earnest effort, or by a grasp which he was unwilling to relinquish, he chose to forego the dignity, and to assume the humble condition of a man. (2.) It accords better with the Greek than the common version. The word rendered robbery αρπαγμος-- is found nowhere else in the New Testament, though the verb from which it is derived frequently occurs, Mt 11:12, 13:19, Jn 6:15, 10:12,28,29, Acts 8:39, 23:10, 2Cor 12:2,4; 1Thes 4:17, Jude 1:23, Rev 12:5. The notion of violence, or seizing, or carrying away, enters into the meaning of the word in all these places. The word here used does not properly mean an act of robbery, but the thing robbed--the plunder -- das Rauben, (Passow,) and hence something to be eagerly seized and appropriated. Schleusner. Comp. Storr, Opuscul. Acade. i. 322, 323. According to this, the meaning of the word here is, something to be seized and eagerly sought; and the sense is, that his being equal with God was not a thing to be anxiously retained. The phrase "thought it not," means "did not consider;" it was not judged to be a matter of such importance that it could not be dispensed with. The sense is, "he did not eagerly seize and tenaciously hold," as one does who seizes prey or spoil. So Rosenmuller, Schleusner, Bloomfield, Stuart, and others understand it. To be equal with God. τοειναιισαθεω. That is, the being equal with God he did not consider a thing to be tenaciously retained. The plural neuter form of the word equal in Greek ισα used in accordance with a known rule of the language, thus stated by Buttman. "When an adjective as predicate is separated from its substantive, it often stands in the neuter where the substantive is a masculine or feminine, and in the singular where the substantive is in the plural. That which the predicate expresses is, in this case, considered in general as a thing." Gr. Gram.,  129, 6. The phrase "equal with God," or "equal with the gods," is of frequent occurrence in the Greek classics. See Wetstein, in loc. The very phrase here used occurs in the Odyssey, O.--- τοννυνισαθεωιθακησιοιεισοροωσι. Comp. Jn 5:18. "Made himself equal with God." The phrase means one who sustains the same rank, dignity, nature. Now it could not be said of an angel that he was in any sense equal with God; much less could this be said of a mere man. The natural and obvious meaning of the language is, that there was an equality of nature and of rank with God, from which he humbled himself where he became a man. The meaning of the whole verse according to the interpretation suggested above, is, that Christ, before he became a man, was invested with honour, majesty, and glory, such as was appropriate to God himself; that there was some manifestation, or splendour in his existence and mode of being then, which showed that he was equal with God; that he did not consider that that honour, indicating equality with God, was to be retained at all events, and so as to do violence, as it were, to other interests, and to rob the universe of the glory of redemption; and that he was willing, therefore, to forget that, or lay it by for a time, in order that he might redeem the world. There were a glory and majesty which were appropriate to God, and which indicated equality with God--such as none but God could assume. For how could an angel have such glory, or such external splendour in heaven, as to make it proper to say that he was "equal with God?" With what glory could he be invested which would be such as became God only? The fair interpretation of this passage therefore is, that Christ, before his incarnation, was equal with God. (b) "in the form of God" Jn 1:1,2, Col 1:15 (c) "equal with God" Jn 5:18 Verse 7. But made himself of no reputation. This translation by no means conveys the sense of the original. According to this it w

ould seem that he consented to be without distinction or honour among men; or that he was willing to be despised or disregarded. The Greek is, εαυτονεκενωσε. The word κενοω means, literally, to empty, to make empty, to make vain or void. It is rendered made void in Rom 4:14; made of none effect, 1Cor 1:17; make void, 1Cor 9:15; should be vain, 2Cor 9:3. The word does not occur elsewhere in the New Testament, except in the passage before us. The essential idea is that of bringing to emptiness, vanity, or nothingness; and hence it is applied to a case where one lays aside his rank and dignity, and becomes, in respect to that, as nothing; that is, he assumes a more humble rank and station. In regard to its meaning here we may remark, (1.) that it cannot mean that he literally divested himself of his Divine nature and perfections, for that was impossible. He could not cease to be omnipotent, and omnipresent, and most holy, and true, and good. (2.) It is conceivable that he might have laid aside, for a time, the symbols or the manifestation of his glory, or that the outward expressions of his majesty in heaven might have been withdrawn. It is conceivable for a Divine Being to intermit the exercise of his almighty power, since it cannot be supposed that God is always exerting his power to the utmost. And, in like manner, there might be for a time a laying aside or intermitting of these manifestions or symbols, which were expressive of the Divine glory and perfections. Yet (3.) this supposes no change in the Divine nature, or in the essential nature of the Divine perfections. When the sun is obscured by a cloud, or in an eclipse, there is no real change of its glory, nor are his beams extinguished, nor is the sun himself in any measure changed. His lustre is only for a time obscured. So it might have been in regard to the manifestation of the glory of the Son of God. Of course, there is much in regard to this which is obscure; but the language of the apostle undoubtedly implies more than that he took an humble place, or that he demeaned himself in an humble manner. In regard to the actual change respecting his manifestations in heaven, or the withdrawing of the symbols of his glory there, the Scriptures are nearly silent, and conjecture is useless--perhaps improper. The language before us fairly implies that he laid aside that which was expressive of his being Divine--that glory which is involved in the phrase "being in the form of God"--and took upon himself another form and manifestation in the condition of a servant. And took upon him the form of a servant. The phrase "form of a servant," should be allowed to explain the phrase "form of God" in Php 2:6. The form of a servant is that which indicates the condition of a servant, in contradistinction from one of higher rank. It means, to appear as a servant, to perform the offices of a servant, and to be regarded as such. He was made like a servant in the lowly condition which he assumed. The whole connexion and force of the argument here demands this interpretation. Storr and Rosenmuller interpret this as meaning that he became the servant or minister of God, and that in doing it, it was necessary that he should become a man. But the objection to this is obvious. It greatly weakens the force of the apostle's argument. His object is to state the depth of humiliation to which he descended; and this was best done by saying that he descended to the lowest condition of humanity, and appeared in the most humble garb. The idea of being a "servant or minister of God" would not express that, for this is a term which might be applied to the highest angel in heaven. Though the Lord Jesus was not literally a servant or slave, yet what is here affirmed was true of him in the following respects: (1.) he occupied a most lowly condition in life; and (2.) he condescended to perform such acts as are appropriate only to those who are servants. "I am among you as he that serveth," Lk 22:27. Comp Jn 13:4-15. And was made in the likeness of men. Marg., habit. The Greek word means likeness, resemblance. The meaning is, he was made like unto men by assuming such a body as theirs. Rom 8:3. (a) "made himself" Ps 22:6 (*) "reputation" "account" (b) "and was made" Lk 22:27 (+) "made" "Being born" (1) "likeness" "habit"Verse 8. And being found. That is, being such, or existing as a man, he humbled himself. In fashion as a man. The word rendered

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

fashion σχημα means figure, mien, deportment. Here it is the same as state, or condition. The sense is, that when he was reduced to this condition he humbled himself, and obeyed even unto death. He took upon himself all the attributes of a mall. He assumed all the innocent infirmities of our nature. He appeared as other men do, was subjected to the necessity of food and raiment, like others, and was made liable to suffering, as other men are. It was still He who had been in the "form of God" who thus appeared; and, though his Divine glory had been for a time laid aside, yet it was not extinguished or lost. It is important to remember, in all our meditations on the Saviour, that it was the same Being who had been invested with so much glory in heaven that appeared on earth in the form of a man. He humbled himself. Even then, when he appeared as a man. He had not only laid aside the symbols of his glory, Php 2:7, and beck, he a man; but, when he was a man, he humbled himself. Humiliation was a constant characteristic of him as a man. He did not aspire to high honours; he did not affect pomp and parade; he did not demand the service of a train of menials; but he condescended to the lowest conditions of life, Lk 22:27. The words here are very carefully chosen. In the former case, Php 2:7, when he became a man, he "emptied himself," or laid aside the symbols of his glory; now, when a man, he humbled himself. That is, though he was God appearing in the form of man--a Divine Person on earth--yet he did not assume and assert the dignity and prerogatives appropriate to a Divine Being, but put himself in a condition of obedience. For such a Being to obey law implied voluntary humiliation; and the greatness of his humiliation was shown by his becoming entirely obedient, even till he died on the cross. And became obedient. He subjected himself to the law of God, and wholly obeyed it, Heb 10:7,9. It was a characteristic of the Redeemer that he yielded perfect obedience to the will of God. Should it be said that, if he was God himself, he must have been himself the lawgiver, we may reply, that this rendered his obedience the more wonderful and the more meritorious. If a monarch should, for an important purpose, place himself in a position to obey his own laws, nothing could show in a more striking manner their importance in his view. The highest honour that has been shown to the law of God on earth was, that it was perfectly observed by him who made the law --the great Mediator. Unto death. He obeyed even when obedience terminated in death. The point of this expression is this:--One may readily and cheerfully obey another where there is no particular peril. But the case is different where obedience is attended with danger. The child shows a spirit of true obedience when he yields to the commands of a father, though it should expose him to hazard; the servant who obeys his master, when obedience is attended with risk of life; the soldier when he is morally certain that to obey will be followed by death. Thus many a company or platoon has been ordered into the "deadly breach," or directed to storm a redoubt, or to scale a wall, or to face a cannon, when it was morally certain that death would be the consequence. No profounder spirit of obedience can be evinced than this. It should be said, however, that the obedience of the soldier is in many cases scarcely voluntary, since, if he did not obey, death would be the penalty. But in the case of the Redeemer it was wholly voluntary, he placed himself in the condition of a servant to do the will of God, and then never shrank from what that condition involved. Even the death of the cross. It was not such a death as a servant might incur by crossing a stream, or by falling among robbers, or by being worn out by toil; it was not such as the soldier meets when he is suddenly cut down covered with glory as he fails; it was the long, lingering, painful, humiliating death of the cross. Many a one might be willing to obey if the death that was suffered was regarded as glorious; but when it is ignominious, and of the most degrading character, and the most torturing that human ingenuity can invent, then the whole character of the obedience is changed. Yet this was the obedience the Lord Jesus evinced; and it was in this way that his remarkable readiness to suffer was shown. (++) "as a man" "And being in condition truly man" (c) "obedient" Heb 12:12 Verse 9. Wherefore. As a reward of this humiliation and these sufferings. The idea is, that there was an appropriate reward for it, and that that was bes

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

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

towed upon him by his exaltation as Mediator to the right hand of God. Heb 2:9. God also hath highly exalted him. As Mediator. Though he was thus humbled, and appeared in the form of a servant, he is now raised up to the throne of glory, and to universal dominion. This exaltation is spoken of the Redeemer as he was, sustaining a Divine and a human nature. If there was, as has been supposed, some obscuration or withdrawing of the symbols of his glory Php 2:7 when he became a man, then this refers to the restoration of that glory, and would seem to imply, also, that there was additional honour conferred on him. There was all the augmented glory resulting from the work which he had performed in redeeming man. And given him a name which is above every name. No other name can be compared with his. It stands alone. He only is Redeemer, Saviour. He only is Christ, the Anointed of God. Heb 1:4. He only is the Son of God. His rank, his titles, his dignity, are above all others. See this illustrated Eph 1:20, Eph 1:21. (a) "God" Heb 2:9, Rev 3:21 Verse 10. That at the name of Jesus every knee should bow. The knee should bow, or bend, in token of honour, or worship; that is, all men should adore hi

m. This cannot mean merely that at the mention of the name of Jesus we should bow; nor is there any evidence that God requires this. Why should we bow at the mention of that name, rather than at any of the other titles of the Redeemer? Is there any special sacredness or honour in it above the other names which he bears? And why should we bow at his name rather than at the name of the Father? Besides, if any special homage is to be paid to the name of the Saviour under the authority of this passage--and this is the only one on which the authority of this custom is based--it should be by bowing the knee, not the " head." But the truth is, this authorizes and requires neither; and the custom of bowing at the name of Jesus, in some churches, has arisen entirely from a misinterpretation of this passage. There is no other place in the Bible to which an appeal is made to authorize the custom. Comp. Neal's History of the Puritans, chap. 5. Ninth. 5. The meaning here is, not that a special act of respect or adoration should be shown wherever the name "Jesus" occurs in reading the Scriptures, or whenever it is mentioned, but that he was so exalted that it would be proper that all in heaven and on earth should worship him, and that the time would come when he would be thus everywhere acknowledged as Lord. The bowing of the knee properly expresses homage, respect, adoration, Rom 11:4; and it cannot be done to the Saviour by those who are in heaven, unless he be Divine. Of things in heaven. επουρανιων --rather, of beings in heaven, the word "things" being improperly supplied by our translators. The word may be in the neuter plural; but it may be also in the masculine plural, and denote beings rather than things. Things do not bow the knee; and the reference here is undoubtedly to angels, and to the "spirits of the just made perfect" in heaven. If Jesus is worshipped there, he is divine; for there is no idolatry of a creature in heaven. In this whole passage there is probably an allusion to Isa 45:23. See it illustrated Rom 14:11. In the great divisions here specified--of those in heaven, on the earth, and under the earth--the apostle intends, doubtless, to denote the universe. The same mode of designating the universe occurs in Rev 5:13, Ex 20:4, Ps 96:11,12. This mode of expression is equivalent to saying, "all that is above, around, and beneath us," and arises from what appears to us. The division is natural and obvious- that which is above us in the heavens, that which is on the earth where we dwell, and all that is beneath us. And things in earth. Rather, "beings on earth," to wit, men; for they only are capable of rendering homage. And things under the earth. Beings under the earth. The whole universe shall confess that he is Lord. This embraces, doubtless, those who have departed from this life, and perhaps includes also fallen angels. The meaning is, that they shall all acknowledge him as universal Lord; all bow to his sovereign will; all be subject to his control; all recognise him as divine. The fallen and the lost will do this; for they will be constrained to yield an unwilling homage to him by submitting to the sentence from his lips that shall consign them to woe; and thus the whole universe shall acknowledge the exalted dignity of the Son of God. But this does not mean that they will all be saved, for the guilty and the lost may be compelled to acknowledge his power, and submit to his decree as the sovereign of the universe. There is the free and cheerful homage of the heart which they who worship him in heaven will render; and there is the constrained homage which they must yield who are compelled to acknowledge his authority. (*) "at the name" "In"Verse 11. And that every tongue should confess. Every one should acknowledge him. On the duty and importance of confessing Christ,

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

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

Rom 10:9, Rom 10:10. That Jesus Christ is Lord. The word Lord, here, is used in its primitive and proper sense, as denoting owner, ruler, sovereign. Comp. Rom 14:9. The meaning is, that all should acknowledge him as the universal sovereign. To the glory of God the Father. Such a universal confession would honour God. Jn 5:23, where this sentiment is explained. (c) "to the glory" Jn 13:13, Rom 14:9 Verse 12. Wherefore, my beloved, as ye have always obeyed. The Philippians had from the beginning manifested a remarkable readiness to show respect to the apostle,

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

( a. d. 62.) 12 Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. 13 For it is God which worketh in you both to will and to do of his good pleasure. I. He exhorts them to diligence and seriousness in the Christian course: Work out your own salvation. It is the salvation of our souls ( 1 Pet. i. 9 ), and our eternal salvation ( Heb. v. 9 ), and contains deliverance from all the evils sin had brought upon us and exposed us to, and the possession of all good and whatsoever is necessary to our complete and final happiness. Observe, It concerns us above all things to secure the welfare of our souls: whatever becomes of other things, let us take care of our best interests. It is our own salvation, the salvation of our own souls. It is not for us to judge other people; we have enough to do to look to ourselves; and, though we must promote the common salvation ( Jude 3 ) as much as we can, yet we must upon no account neglect our own. We are required to work out our salvation, katergazesthe. The word signifies working thoroughly at a thing, and taking true pains. Observe, We must be diligent in the use of all the means which conduce to our salvation. We must not only work at our salvation, by doing something now and then about it; but we must work out our salvation, by doing all that is to be done, and persevering therein to the end. Salvation is the great thing we should mind, and set our hearts upon; and we cannot attain salvation without the utmost care and diligence. He adds, With fear and trembling, that is, with great care and circumspection: "Trembling for fear lest you miscarry and come short. Be careful to do every thing in religion in the best manner, and fear lest under all your advantages you should so much as seem to come short, " Heb. iv. 1 . Fear is a great guard and preservative from evil. II. He urges this from the consideration of their readiness always to obey the gospel: " As you have always obeyed, not as in my presence only, but now much more in my absence, v. 12 . You have been always willing to comply with every discovery of the will of God; and that in my absence as well as presence. You make it to appear that regard to Christ, and care of your souls, sway more with you than any mode of showing respect whatsoever." They were not merely awed by the apostle's presence, but did it even much more in his absence. "And because it is God who worketh in you, do you work out your salvation. Work, for he worketh." It should encourage us to do our utmost, because our labour shall not be in vain. God is ready to concur with his grace, and assist our faithful endeavours. Observe, Though we must use our utmost endeavours in working out our salvation, yet still we must go forth, and go on, in a dependence upon the grace of God. His grace works in us in a way suitable to our natures, and in concurrence with our endeavours; and the operations of God's grace in us are so far from excusing, that they are intended to quicken and engage our endeavours. "And work out our salvation with fear and trembling, for he worketh in you. " All our working depends upon his working in us. "Do not trifle with God by neglects and delays, lest you provoke him to withdraw his help, and all your endeavours prove in vain. Work with fear, for he works of his good pleasure."—To will and to do: he gives the whole ability. It is the grace of God which inclines the will to that which is good: and then enables us to perform it, and to act according to our principles. Thou hast wrought all our works in us, Isa. xxvi. 12 . Of his good pleasure. As there is no strength in us, so there is no merit in us. As we cannot act without God's grace, so we cannot claim it, nor pretend to deserve it. God's good will to us is the cause of his good work in us; and he is under no engagements to his creatures, but those of his gracious promise. Practical Religion. (

and to listen to his teaching. This readiness he more than once refers to and commends. He still appeals to them, and urges them to follow his counsels, that they might secure their salvation. Now much more in my absence. Though they had been obedient when he was with them, yet circumstances had occurred in his absence which made their obedience more remarkable, and more worthy of special commendation. Work out your own salvation. This important command was first addressed to Christians, but there is no reason why the same command should not be regarded as addressed to all--for it is equally applicable to all. The duty of doing this is enjoined here; the reason, for making the effort, or the encouragement for the effort, is stated in the next verse. In regard to the command here, it is natural to inquire why it is a duty, and what is necessary to be done in order to comply with it? On the first of these inquiries, it may be observed that it is a duty to make a personal effort to secure salvation, or to work out our salvation: (1.) Because God commands it. There is no command more frequently repeated in the Scriptures, than the command to make to ourselves a new heart; to strive to enter in at the strait gate; to break off from sin, and to repent. (2.) It is a duty because it is our own personal interest that is at stake. No other one has, or can have, as much interest in our salvation as we have. It is every man's duty to be as happy as possible here, and to be prepared for eternal happiness in the future world. No man has a right either to throw away his life or his soul. He has no more right to do the one than the other; and if it is a man's duty to endeavour to save his life when in danger of drowning, it is no less his duty to endeavour to save his soul when in danger of hell. (3.) Our earthly friends cannot save us. No effort of theirs can deliver us from eternal death without our own exertion. Great as may be their solicitude for us, and much as they may do, there is a point where their efforts must stop--and that point is always short of our salvation, unless we are roused to seek salvation. They may pray, and weep, and plead, but they cannot save us. There is a work to be done on our own hearts which they cannot do. (4.) It is a duty, because the salvation of the soul will not take care of itself without an effort on our part. There is no more reason to suppose this than that health and life will take care of themselves without our own exertion. And yet many live as if they supposed that somehow all would yet be well; that the matter of salvation need not give them any concern, for that things will so arrange themselves that they will be saved. Why should they suppose this any more in regard to religion than in regard to anything else? (5.) It is a duty, because there is no reason to expect the Divine interposition without our own effort. No such interposition is promised to any man, and why should he expect it? In the case of all who have been saved, they have made an effort--and why should we expect that God will favour us more than he did them? "God helps them who help themselves;" and what reason has any man to suppose that he will interfere in his case and save him, if he will put forth no effort to "work out his own salvation?" In regard to the other inquiry --What does the command imply; or what is necessary to be done in order to comply with it?--we may observe, that it does not mean (1.) that we are to attempt to deserve salvation on the ground of merit. That is out of the question; for what can man do that shall be an equivalent for eternal happiness in heaven? Nor (2.) does it mean that we are to endeavour to make atonement for past sins. That would be equally impossible--and it is, besides, unnecessary. That work has been done by the great Redeemer. But it means, (1.) that we are to make an honest effort to be saved in the way which God has appointed; (2.) that we are to break off from our sins by true repentance; (3.) that we are to believe in the Saviour and honestly to put our trust in him; (4.) that we are to give up all that we have to God; (5.) that we are to break away from all evil companions and evil plans of life; and (6.) that we are to resist all the allurements of the world, and all the temptations which may assault us that would lead us back from God, and are to persevere unto the end. The great difficulty in working out salvation is in forming a purpose to begin at once. When that purpose is formed, salvation is easy. With fear and trembling. That is, with that kind of anxiety which one has who feels that he has an important interest at stake, and that he is in danger of losing it. The reason or the ground for "fear" in this case is in general this: there is danger of losing the soul. (1.) So many persons make ship wreck of all hope and perish, that there is danger that we may also. (2.) There are so many temptations and allurements in the world, and so many things that lead us to defer attention to religion, that there is danger that we may be lost. (3.) There is danger that if the present opportunity passes, another may not occur. Death may soon overtake us. No one has a moment to lose. No one can designate one single moment of his life, and say, "I may safely lose that moment. I may safely spend it in the neglect of my soul." (4.) It should be done with the most earnest concern, from the immensity of the interest at stake. If the soul is lost, all is lost. And who is there that can estimate the value of that soul which is thus in danger of being lost for ever? (a) "work out" Prov 10:16, Jn 6:27-29, Heb 4:11, 2Pet 1:5-10 Verse 13. For it is God that worketh in you. This is given as a reason for making an effort to be saved, or for working out our salvation. It is often thought to b

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.

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

e the very reverse, and men often feel that if God works "in us to will and to do," there can be no need of our making an effort, and that there would be no use in it. If God does all the work, say they, why should we not patiently sit still, and wait until he puts forth his power, and accomplishes in us what he wills? It is of importance, therefore, to understand what this declaration of the apostle means, in order to see whether this objection is valid, or whether the fact that God "works in us" is to be regarded as a reason why we should make no effort. The word rendered worketh --ενεργων-- working --is from a verb meaning to work, to be active, to produce effect--and is that from which we have derived the word energetic. The meaning is, that God produces a certain effect in us; he exerts such an influence over us as to lead to a certain result in our minds--to wit, "to will and to do." Nothing is said of the mode in which this is done, and probably this cannot be understood by us here. Comp. Jn 3:8. In regard to the Divine agency here referred to, however, certain things, though of a negative character, are clear. It is not God who acts for us. He leads us to "will and to do". It is not said that he wills and does for us, and it cannot be. It is man that "wills and does"--though God so influences him that he does it. (2.) He does not compel or force us against our will. He leads us to " will " as well as to do. The will cannot be forced; and the meaning here must be that God exerts such an influence as to make us willing to obey him. Comp. Ps 110:3. (3.) It is not a physical force, but it must be a moral influence. A physical power cannot act on the will. You may chain a man, incarcerate him in the deepest dungeon, starve him, scourge him, apply red-hot pincers to his flesh, or place on him the thumb-screw, but the will is still free. You cannot bend that, or control it, or make him believe otherwise than as he chooses to believe. The declaration here, therefore, cannot mean that God compels us, or that we are anything else but free agents still, though he "works in us to will and to do." It must mean merely that he exerts such an influence as to secure this result. To will and to do of his good pleasure. Not to will and to do everything, but his "good pleasure." The extent of the Divine agency here referred to is limited to that, and no man should adduce this passage to prove that God "works" in him to lead him to commit sin. This passage teaches no such doctrine. It refers here to Christians, and means that he works in their hearts that which is agreeable to him, or leads them to "will and to do" that which is in accordance with his own will. The word rendered "good pleasure"-- ευδοκια-- means delight, good-will, favour; then good pleasure, purpose, will. See Eph 1:5, 2Thes 1:11. Here it means that which would be agreeable to him; and the idea is, that he exerts such an influence as to lead men to will and to do that which is in accordance with his will. Paul regarded this fact as a reason why we should work out our salvation with fear and trembling. It is with that view that he urges it, and not with any idea that it will embarrass our efforts, or be a hinderance to us in seeking salvation. The question then is, how this fact can be a motive to us to make an effort? In regard to this we may observe, (1.) that the work of our salvation is such that we need help, and such help as God only can impart. We need it to enable us to overcome our sins; to give us such a view of them as to produce true penitence; to break away from our evil companions; to give up our plans of evil, and to resolve to lead different lives. We need help that our minds may be enlightened; that we may be led in the way of truth; that we may be saved from the danger of error, and that we may not be suffered to fall back into the ways of transgression. Such help we should welcome from any quarter; and any assistance furnished on these points will not interfere with our freedom. (2.) The influence which God exerts on the mind is in the way of help or aid. What he does will not embarrass or hinder us. It will prevent no effort which we make to be saved; it will throw no hinderance or obstacle in the way. When we speak of God's working "in us to will and to do," men often seem to suppose that his agency will hinder us, or throw some obstacle in our way, or exert some evil influence on our minds, or make it more difficult for us to work out our salvation than it would be without his agency. But this cannot be. We may be sure that all the influence which God exerts over our minds will be to aid us in the work of salvation, not to embarrass us; will be to enable us to overcome our spiritual enemies and our sins, and not to put additional weapons into their hands, or to confer on them new power. Why should men ever dread the influence of God on their hearts, as if he would hinder their efforts for their own good? (3.) The fact that God works is an encouragement for us to work. When a man is about to set out a peach or all apple tree, it is an encouragement for him to reflect that the agency of God is around him, and that he can cause the tree to produce blossoms, and leaves, and fruit. When he is about to plough and sow his farm, it is an encouragement, not a hinderance, to reflect that God works, and that he can quicken the grain that is sown, and produce an abundant harvest. What encouragement of a higher order can man ask? And what farmer is afraid of the agency of God in the case, or supposes that the fact that God exerts an agency is a reason why he should not plough and plant his field, or set out his orchard? Poor encouragement would a man have in these things if God did not exert any agency in the world, and could not be expected to make the tree grow, or to cause the grain to spring up; and equally poor would be all the encouragement in religion without his aid. (c) "God which" Heb 13:21 Verse 14. Do all things without murmurings and disputings. In a quiet, peaceful, inoffensive manner. Let there be no brawls, strifes, or contentions. The object of the apostle h

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

a. d. 62.) 14 Do all things without murmurings and disputings: 15 That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world; 16 Holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain. 17 Yea, and if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all. 18 For the same cause also do ye joy, and rejoice with me. The apostle exhorts them in these verses to adorn their Christian profession by a suitable temper and behaviour, in several instances. 1. By a cheerful obedience to the commands of God ( v. 14 ): " Do all things, do your duty in every branch of it, without murmurings. Do it, and do not find fault with it. Mind your work, and do not quarrel with it." God's commands were given to be obeyed, not to be disputed. This greatly adorns our profession, and shows we serve a good Master, whose service is freedom and whose work is its own reward. 2. By peaceableness and love one to another. "Do all things without disputing, wrangling, and debating one another; because the light of truth and the life of religion are often lost in the heats and mists of disputation." 3. By a blameless conversation towards all men ( v. 15 ): " That you may be blameless and harmless, the sons of God, without rebuke; that you be not injurious to any in word or deed, and give no just occasion of offence." We should endeavour not only to be harmless, but to be blameless; not only not to do hurt, but not to come under the just suspicion of it. Blameless and sincere; so some read it. Blameless before men, sincere towards God. The sons of God. It becomes those to be blameless and harmless who stand in such a relation, and are favoured with such a privilege. The children of God should differ from the sons of men. Without rebuke — amometa. Momus was a carping deity among the Greeks, mentioned by Hesiod and Lucian, who did nothing himself, and found fault with every body and every thing. From him all carpers at other men, and rigid censurers of their works, were called Momi. The sense of the expression is, "Walk so circumspectly that Momus himself may have no occasion to cavil at you, that the severest censurer may find no fault with you." We should aim and endeavour, not only to get to heaven, but to get thither without a blot; and, like Demetrius, to have a good report of all men, and of the truth, 3 John 12 . In the midst of a crooked and perverse generation; that is, among the heathens, and those who are without. Observe, Where there is no true religion, little is to be expected but crookedness and perverseness; and the more crooked and perverse others are among whom we live, and the more apt to cavil, the more careful we should be to keep ourselves blameless and harmless. Abraham and Lot must not strive, because the Canaanite and Perizzite dwelt in the land, Gen. xiii. 7 . Among whom you shine as lights in the world. Christ is the light of the world, and good Christians are lights in the world. When God raises up a good man in any place, he sets up a light in that place. Or it may be read imperatively: Among whom shine you as lights: compare Matt. v. 16 , Let your light so shine before men. Christians should endeavour not only to approve themselves to God, but to recommend themselves to others, that they may also glorify God. They must shine as well as be sincere.— Holding forth the word of life, v. 16 . The gospel is called the word of life because it reveals and proposes to us eternal life through Jesus Christ. Life and immortality are brought to light by the gospel, 2 Tim. i. 10 . It is our duty not only to hold fast, but to hold forth the word of life; not only to hold it fast for our own benefit, but to hold it forth for the benefit of others, to hold it forth as the candlestick holds forth the candle, which makes it appear to advantage all around, or as the luminaries of the heavens, which shed their influence far and wide. This Paul tells them would be his joy: " That I may rejoice in the day of Christ; not only rejoice in your stedfastness, but in your usefulness." He would have them think his pains well bestowed, and that he had not run in vain, nor laboured in vain. Observe, (1.) The work of the ministry requires the putting forth of the whole man: all that is within us is little enough to be employed in it; as in running and labouring. Running denotes vehemence and vigour, and continual pressing forward; labour denotes constancy and close application. (2.) It is a great joy to ministers when they perceive that they have not run in vain, nor laboured in vain; and it will be their rejoicing in the day of Christ, when their converts will be their crown. What is our hope, or joy, or crown of rejoicing? Are not even you in the presence of our Lord Jesus Christ at his coming? For you are our glory and joy, 1 Thess. ii. 19, 20 . The apostle not only ran and laboured for them with satisfaction, but shows that he was ready to suffer for their good ( v. 17 ): Yea, and if I be offered upon the sacrifice and service of your faith, I joy and rejoice with you all. He could reckon himself happy if he could promote the honour of Christ, the edification of the church, and the welfare of the souls of men; though it were not only by hazarding, but by laying down, his life: he could willingly be a sacrifice at their altars, to serve the faith of God's elect. Could Paul think it worth while to shed his blood for the service of the church, and shall we think it much to take a little pains? Is not that worth our labour which he thought worth his life? If I be offered, or poured out as the wine of the drink-offerings, spendomai. 2 Tim. iv. 6 , I am now ready to be offered. He could rejoice to seal his doctrine with his blood ( v. 18 ): For the same cause also do you joy and rejoice with me. It is the will of God that good Christians should be much in rejoicing; and those who are happy in good ministers have a great deal of reason to joy and rejoice with them. If the minister loves the people, and is willing to spend and be spent for their welfare, the people have reason to love the minister and to joy and rejoice with him. Praise of Timothy and Epap

ere is, probably, to illustrate the sentiment which he had expressed in Php 2:3-5, where he had inculcated the general duties of humbleness of mind, and of esteeming others better than themselves. In order that that spirit might be fully manifested, he now enjoins the duty of doing every thing in a quiet and gentle manner, and of avoiding any species of strife. Eph 4:31, Eph 4:32. (a) "murmurings" 1Cor 10:10 (b) "disputings" Rom 14:1 Verse 15. That ye may be blameless. That you may give no occasion for others to accuse you of having done wrong. And harmless. Marg., sincere. The Gre

ek word (ακεραιος) means, properly, that which is unmixed; and then pure, sincere. The idea here is, that they should be artless, simple, without guile. Then they would injure no one. The word occurs only in Mt 10:16; Php 2:15, where it is rendered harmless, and Rom 16:19, where it is rendered simple. Mt 10:16, Rom 16:19. The sons of God. The children of God--a phrase by which true Christians were denoted. Mt 5:46; Eph 5:1. Without rebuke. Without blame; without giving occasion for any one to complain of you. In the midst of a crooked and perverse nation. Among those of perverted sentiments and habits; those who are disposed to complain and find fault; those who will take every occasion to pervert what you do and say, and who seek every opportunity to retard the cause of truth and righteousness. It is not certainly known to whom the apostle refers here, but it seems not improbable that he had particular reference to the Jews who were in Philippi. The language here used was employed by Moses De 32:6 as applicable to the Jewish people, and it is accurately descriptive of the character of the nation in the time of Paul. The Jews were among the most bitter foes of the gospel, and did perhaps more than any other people to embarrass the cause of truth, and prevent the spread of the true religion. Among whom ye shine. Marg., " Or, shine ye. " The Greek will admit of either construction, and expositors have differed as to the correct interpretation. Rosenmuller, Doddridge, and others, regard it as imperative, and as designed to enforce on them the duty of letting their light shine. Erasmus says it is doubtful whether it is to be understood in the indicative or imperative. Grotius, Koppe, Bloomfield, and others, regard it as in the indicative, and as teaching that they did, in fact, shine as lights in the world. The sense can be determined only by the connexion; and, in regard to it, different readers will form different opinions. It seems to me that the connexion seems rather to require the sense of duty or obligation to be understood. The apostle is enforcing on them the duty of being blameless and harmless; of holding forth the word of life; and it is in accordance with his design to remind them that they ought to be lights to those around them. As lights in the world. The comparison of Christians with light often occurs in the Scriptures. Mt 5:14, Mt 5:16. The image here is not improbably taken from lighthouses on a sea-coast. The image then is, that as those lighthouses are placed on a dangerous coast to apprize vessels of their peril, and to save them from shipwreck, so the light of Christian piety shines on a dark world, and in the dangers of the voyage which we are making. See the Note of Burder, in Rosenmuller, Alt. u. neu. Morgenland, in loc. (1) "harmless" "sincere" (c) "sons of God" Mt 5:45, Eph 5:1 (*) "rebuke" "reproach" (d) "crooked and perverse" De 32:5 (2) "ye shine" "shine ye" (e) "lights in the world" Mt 5:14,16 Verse 16. Holding forth the word of life. That is, you are under obligation to hold forth the word of life. It is a duty incumbent on you as Christians to do it. The "word of life" mean

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

s the gospel, called the "word of life" because it is the message that promises life; or perhaps this is a Hebraism, denoting the living, or life giving word. The gospel stands thus in contrast with all human systems of religions for they have no efficacy to save--and to the law which "killeth." Jn 6:63; 2Cor 3:6. The duty here enjoined is that of making the gospel known to others, and of thus keeping up the knowledge of it in the world. This duty rests on Christians, Mt 5:14,16, and they cannot escape from the obligation. They axe bound to do this, not only because God commands it, but (1.) because they are called into the church that they may be witnesses for God, Isa 43:10. (2.) Because they are kept on the earth for that purpose. If it were not for some such design, they would be removed to heaven at once on their conversion. (3.) Because there are no others to do it. The gay will not warn the gay, nor the proud the proud, nor the scoffer the scoffer. The thoughtless and the vain will not go and tell others that there is a God and a Saviour; nor will the wicked warn the wicked, and tell them that they are in the way to hell. There are none who will do this but Christians; and, if they neglect it, sinners will go unwarned and unalarmed down to death. This duty rests on every Christian. The exhortation here is not made to the pastor, or to any officer of the church particularly; but to the mass of communicants. They are to shine as lights in the world; they are to hold forth the word of life. There is not one member of a church who is so obscure as to be exempt from the obligation; and there is not one who may not do something in this work. If we are asked how this may be done, we may reply, (1.) they are to do it by example. Every one is to hold forth the living word in that way. (2.) By efforts to send the gospel to those who have it not. There is almost no one who cannot contribute something, though it may be but two mites, to accomplish this. (3.) By conversation. There is no Christian who has not some influence over the minds and hearts of others; and he is bound to use that influence in holding forth the word of life. (4.) By defending the Divine origin of religion when attacked. (5.) By rebuking sin, and thus testifying to the value of holiness. The defence of the truth, under God, and the diffusion of a knowledge of the way of salvation, rests on those who are Christians. Paganism never originates a system which it would not be an advantage to the world to have destroyed as soon as it is conceived. Philosophy has never yet told of a way by which a sinner may be saved. The world at large devises no plan for the salvation of the soul. The most crude, ill-digested, and perverse systems of belief conceivable, prevail in the community called " the world." Every form of opinion has an advocate there; every monstrous vagary that the human mind ever conceived finds friends and defenders there. The human mind has of itself no elastic energy to bring it from the ways of sin; it has no recuperative power to lead it back to God. The world at large is dependant on the church for any just views of God, and of the way of salvation; and every Christian is to do his part in making that salvation known. That I may rejoice. This was one reason which the apostle urged, and which it was proper to urge, why they should let their light shine. He had been the instrument of their conversion, he had founded their church, he was their spiritual father, and had shown the deepest interest in their welfare; and he now entreats them, as a means of promoting his highest joy, to be faithful and holy. The exemplary piety and holy lives of the members of a church will be one of the sources of highest joy to a pastor in the day of judgment. Comp. 3Jn 1:4. In the day of Christ. The day when Christ shall appear--the day of judgment. It is called the day of Christ because he will be the glorious object which will be prominent on that day; it will be the day in which he will be honoured as the Judge of all the world. That I have not run in vain. That is, that I have not lived in vain--life being compared with a race. 1Cor 9:26. Neither laboured in vain. In preaching the gospel. Their holy lives would be the fullest proof that he was a faithful preacher. (f) "neither laboured" 1Cor 9:26 Verse 17. Yea, and if I be offered. Marg., poured forth. The mention of his labours in their behalf, in the previous verse, seems to have suggested to him the sufferings which he

was likely yet to endure on their account. He had laboured for their salvation. He had exposed himself to peril that they and others might have the gospel. On their account he had suffered much; he had been made a prisoner at Rome; and there was a possibility, if not a probability, that his life might be a forfeit for his labours in their behalf. Yet he says that, even ff this should happen, he would not regret it, but it would be a source of joy. The word which is here used-- σπενδομαι properly means, to pour out, to make a libation; and is commonly used, in the classic writers, in connexion with sacrifices. It refers to a drink-offering, where one who was about to offer a sacrifice, or to present a drink-offering to the gods, before he tasted of it himself, poured out a part of it on the altar. Passow. It is used also to denote the fact, that, when an animal was about to be slain in sacrifice, wine was poured on it as a solemn act of devoting it to God. Comp. Nu 15:6, 28:7,14. In like manner, Paul may have regarded himself as a victim prepared for the sacrifice. In the New Testament it is found only in this place, and in 2Ti 4:6, where it is rendered, "I am ready to be offered." 2Ti 4:6. It does not here mean that Paul really expected to be a sacrifice, or to make an expiation for sin by his death; but that he might be called to pour out his blood, or to offer up his life as if he were a sacrifice, or an offering to God. We have a similar use of language, when we say that a man sacrifices himself for his friends or his country. Upon the sacrifice. επιτηθυσια. The word here rendered sacrifice means, (1.) the act of sacrificing; (2.) the victim that is offered; and (3.) any oblation or offering. Robinson, Lex. Here it must be used in the latter sense, and is connected with " faith "--" the sacrifice of your faith." The reference is probably to the faith, that is, the religion of the Philippians, regarded as a sacrifice or an offering to God; the worship which they rendered to him. The idea of Paul is, that if, in order to render that offering what it should hereto make it as complete and acceptable to God as possible--it were necessary for him to die, pouring out his blood, and strength, and life, as wine was poured out to prepare a sacrifice for the altar and make it complete, he would not refuse to do it, but would rejoice in the opportunity. He seems to have regarded them as engaged in making an offering of faith, and as endeavouring to make the offering complete and acceptable; and says that if his death were necessary to make their piety of the highest and most acceptable kind, he was ready to die. And service, λειτουργια --a word taken from an act of worship, or public service, and especially the ministry of those engaged in offering sacrifices, Lk 1:23, Heb 7:6. Here it means, the ministering or service which the Philippians rendered to God; the worship which they offered, the essential element of which was faith. Paul was willing to endure anything, even to suffer death in their cause, if it would tend to make their "service" more pure, spiritual, and acceptable to God. The meaning of the whole is, (1.) that the sufferings and dangers which he now experienced were in their cause, and on their behalf; and (2.) that he was willing to lay down his life, if their piety would be promoted, and their worship be rendered more pure and acceptable to God. I joy. That is, I am not afraid of death; and if my dying can be the means of promoting your piety, it will be a source of rejoicing. Comp. Php 1:23. And rejoice with you all. My joy will be increased in anything that promotes yours. The fruits of my death will reach and benefit you, and it will be a source of mutual congratulation. (3) "offered" "poured forth" (g) "upon the sacrifice" 1Cor 9:26 Verse 18. For the same came. Because we are united, and what affects one of us should affect both. Do ye joy and rejoice with me. That is, "Do not grieve at my death. Be not overwhelmed with sor

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

Congratulate me - When I am offered up.

row, but let your hearts be filled with congratulation. It will be a privilege and a pleasure thus to die." This is a noble sentiment, and one that could have been uttered only by a heroic and generous mind--by a man who did not dread death, and who felt that it was honourable thus to die. Doddridge has illustrated the sentiment by an appropriate reference to a fact stated by Plutarch. A brave Athenian returned from the battle of Marathon, bleeding with wounds and exhausted, and rushed into the presence of the magistrates, and uttered only these two words, χαιρετεχαιρομεν --" rejoice, we rejoice "--and immediately expired. So Paul felt that there was occasion for him, and for all whom he loved, to rejoice, if he was permitted to die in the cause of others, and in such a manner that his death would benefit the world.Verse 19. But I trust in the Lord Jesus. His hope was that the Lord Jesus would so order affairs as to permit this--an expression that no man could use who did not regard the Lord Jesus as on the throne, and as more than human.

To send Timotheus shortly unto you. There was a special reason why Paul desired to send Timothy to them rather than another person, which he himself states, Php 2:22, "Ye know the proof of him, that as a son with the father, he hath served with me in the gospel." From this passage, as well as from Php 1:1, where Timothy is joined with Paul in the salutation, it is evident that he had been with the apostle at Philippi. But this fact is nowhere mentioned in the sixteenth chapter of the Acts of the Apostles,which contains an account of the visit of Paul to that place. The narrative in the Acts, however, as Dr. Paley has re- marked, Horae Paulinae, in loc., is such as to render this altogether probable; and the manner in which the fact is adverted to here is such as would have occurred to no one forging an epistle like this, and shows that the Acts of the Apostles and the epistle are independent books, and are not the work of imposture. In the Acts of the Apostles it is said that when Paul came to Derbe and Lystra he found a certain disciple named Timothy, whom he would have go forth with him, Acts 16:1-3. The narrative then proceeds with an account of the progress of Paul through various provinces of Asia Minor, till it brings him to Troas. There he was warned in a vision to go over into Macedonia. In pursuance of this call, he passed over the AEgean Sea, came to Samothracia, and thence to Neapolis, and thence to Philippi. No mention is made, indeed, of Timothy as being with Paul at Philippi; but after he had left that city, and had gone to Berea, where the "brethren sent away Paul," it is added, "but Silas and Timotheus abode there still." From this it is evident that he had accompanied them in their journey, and had no doubt been with them at Philippi. For the argument which Dr. Paley has derived from the manner in which this subject is mentioned in the Acts, and in this epistle, in favour of the genuineness of the Scripture account, see Horae Paul on the epistle to the Philippians, No. iv. When I know your state. It was a considerable time since Epaphroditus had left the Philippians, and since, therefore, Paul had been informed of their condition. (1) "But I trust" "Moreover" (a) "Timotheus" 1Thes 3:2 (*) "state" "affairs"Verse 20. For I have no man like-minded, Marg., so dear unto me. The Greek is, ισοψυχον similar in mind, or like-minded. The meaning is, that there was no one with him who would feel so deep an interest in their wel

hroditus. ( a. d. 62.) 19 But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state. 20 For I have no man likeminded, who will naturally care for your state. 21 For all seek their own, not the things which are Jesus Christ's. 22 But ye know the proof of him, that, as a son with the father, he hath served with me in the gospel. 23 Him therefore I hope to send presently, so soon as I shall see how it will go with me. 24 But I trust in the Lord that I also myself shall come shortly. 25 Yet I supposed it necessary to send to you Epaphroditus, my brother, and companion in labour, and fellowsoldier, but your messenger, and he that ministered to my wants. 26 For he longed after you all, and was full of heaviness, because that ye had heard that he had been sick. 27 For indeed he was sick nigh unto death: but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow. 28 I sent him therefore the more carefully, that, when ye see him again, ye may rejoice, and that I may be the less sorrowful. 29 Receive him therefore in the Lord with all gladness; and hold such in reputation: 30 Because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me. Paul takes particular notice of two good ministers; for though he was himself a great apostle, and laboured more abundantly than they all, yet he took all occasions to speak with respect of those who were far his inferiors. I. He speaks of Timothy, whom he intended to send to the Philippians, that he might have an account of their state. See Paul's care of the churches, and the comfort he had in their well-doing. He was in pain when he had not heard of them for a good while, and therefore would send Timothy to enquire, and bring him an account: For I have no man like-minded, who will naturally care for your state. Timothy was a non-such. There were, no doubt, many good ministers, who were in care for the souls of those for whom they preached; but none comparable to Timothy, a man of an excellent spirit and tender heart. Who will naturally care for your state. Observe, It is best with us when our duty becomes in a manner natural to us. Timothy was a genuine son of blessed Paul, and walked in the same spirit and the same steps. Naturally, that is, sincerely, and not in pretence only: with a willing heart and upright view, so agreeably to the make of his mind. Note, 1. It is the duty of ministers to care for the state of their people and be concerned for their welfare: I seek not yours, but you, 2 Cor. xii. 14 . 2. It is a rare thing to find one who does it naturally: such a one is remarkable and distinguished among his brethren. All seek their own, not the things which are Jesus Christ's, v. 21 . Did Paul say this in haste, as David said, All men are liars? Ps. cxvi. 11 . Was there so general a corruption among ministers so early that there was not one among them who cared for the state of their people? We must not understand it so: he means the generality; all, that is, either the most, or all in comparison of Timothy. Note, Seeking our own interest to the neglect of Jesus Christ is a very great sin, and very common among Christians and ministers. Many prefer their own credit, ease, and safety, before truth, holiness, and duty, the things of their own pleasure and reputation before the things of Christ's kingdom and his honour and interest in the world: but Timothy was none of these.— You know the proof of him, v. 22 . Timothy was a man who had been tried, and had made full proof of his ministry ( 2 Tim. iv. 5 ), and was faithful in all that befel him. All the churches with whom he had acquaintance knew the proof of him. He was a man as good as he seemed to be; and served Christ so as to be acceptable to God, and approved of men, Rom. xiv. 18 . "You not only know the name of him, and the face of him, but the proof of him, and have experienced his affection and fidelity in your service," that, as a son with a father, he hath served with me in the gospel. He was Paul's assistant in many places where he preached, and served with him in the gospel with all the dutiful respect which a child pays to a father, and with all the love and cheerfulness with which a child is serviceable to his father. Their ministrations together were with great respect on the one side and great tenderness and kindness on the other—an admirable example to elder and younger ministers united in the same service. Paul designed to send him shortly: Him therefore I hope to send presently, as soon as I shall see how it will go with me, v. 23 . He was now a prisoner, and did not know what would be the issue; but, according as it turned, he would dispose of Timothy. Nay, he hoped to come himself ( v. 24 ): But I trust in the Lord that I also myself shall come shortly. He hoped he should soon be set at liberty, and be able to pay them a visit. Paul desired his liberty, not that he might take his pleasure, but that he might do good.— I trust in the Lord. He expresses his hope and confidence of seeing them, with a humble dependence and submission to the divine will. See Acts xviii. 21 ; 1 Cor. iv. 19 ; James iv. 15 ; and Heb. vi. 3 . II. Concerning Epaphroditus, whom he calls his brother, and companion in labour, and fellow-soldier, his Christian brother, to whom he bore a tender affection,—his companion in the work and sufferings of the gospel, who submitted to the same labours and hardships with himself,—and their messenger, one who was sent by them to him, probably to consult him about some affairs relating to their church, or to bring a present from them for his relief for he adds, and who ministered to my wants. He seems to be the same who is called Epaphras, Col. iv. 12 . He had an earnest desire to come to them, and Paul was willing he should. It seems, 1. Epaphroditus had been sick: They had heard that he had been sick, v. 26 . And indeed he was sick, nigh unto death, v. 27 . Sickness is a calamity common to men, to good men and ministers. But why did not the apostle heal him, who was endued with a power of curing diseases, as well as raising the dead? Acts xx. 10 . Probably because that was intended as a sign to others, and to confirm the truth of the gospel, and therefore needed not be exercised one towards another. These signs shall follow those who believe, they shall lay hands on the sick, and they shall recover, Mark xvi. 17, 18 . And perhaps they had not that power at all times, and at their own discretion, but only when some great end was to be served by it, and when God saw fit. It was proper to Christ, who had the Spirit above measure. 2. The Philippians were exceedingly sorry to hear of his sickness. They were full of heaviness, as well as he, upon the tidings of it: for he was one, it seems, for whom they had a particular respect and affection, and thought fit to choose out to send to the apostle. 3. It pleased God to recover and spare him: But God had mercy on him, v. 27 . The apostle owns it is a great mercy to himself, as well as to Epaphroditus and others. Though the church was blessed at that time with extraordinary gifts, they could even then ill spare a good minister. He was sensibly touched with the thoughts of so great a loss: Lest I should have sorrow upon sorrow; that is, "Lest, besides the sorrow of my own imprisonment, I should have the sorrow of his death." Or perhaps some other good ministers had died lately, which had been a great affliction to him: and, if this had died now, it would have been a fresh grief to him, and sorrow added to sorrow. 4. Epaphroditus was willing to pay a visit to the Philippians, that he might be comforted with those who had sorrowed for him when he was sick: " That when you see him again you may rejoice ( v. 28 ), that you may yourselves see how well he has recovered, and what reason you have for the thankfulness and joy upon his account." He gave himself the pleasure of comforting them by the sight of so dear a friend. 5. Paul recommends him to their esteem and affection: " Receive him therefore in the Lord with all gladness, and hold such in reputation: account such men valuable, who are zealous and faithful, and let them be highly loved and regarded. Show your joy and respect by all the expressions of hearty affection and good opinion." It seems he had caught his illness in the work of God: It was for the work of Christ that he was nigh to death, and to supply their lack of service to him. The apostle does not blame him for his indiscretion in hazarding his life, but reckons they ought to love him the more upon that account. Observe, (1.) Those who truly love Christ, and are hearty in the interests of his kingdom, will think it very well worth their while to hazard their health and life to do him service, and promote the edification of his church. (2.) They were to receive him with joy, as newly recovered from sickness. It is an endearing consideration to have our mercies restored to us after danger of removal, and should make them the more valued and improved. What is given us in answer to prayer should be received with great thankfulness and joy.

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

fare. Who will naturally care. The word rendered naturally γνησιως -- means sincerely; and the idea is, that he would regard their interests with a sincere tenderness and concern. He might be depended on to enter heartily into their concerns. This arose, doubtless, from the fact that he had been with them when the church was founded there, and that he felt a deeper interest in what related to the apostle Paul than any other man. Paul regarded Timothy as a son, and his sending him on such an occasion would evince the feelings of a father who should send a beloved son on an important message. (2) "like minded" "so dear unto me" (*) "state" "affairs"Verse 21. For all seek their own. That is, all who are with me. Who Paul had with him at this time is not fully known, but he doubtless means that this remark should apply to the mass of Christians and Christian ministers then in Rome. Perhaps

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

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

he had proposed to some of them to go and visit the church at Philippi, and they had declined it because of the distance and the dangers of the way. When the trial of Paul came on before the emperor, all who were with him in Rome fled from him, 2Ti 4:16; and it is possible that the same disregard of his wishes and his welfare had already begun to manifest itself among the Christians who were at Rome, so that he was constrained to say that, as a general thing, they sought their own ease and comfort, and were unwilling to deny themselves in order to promote the happiness of those who lived in the remote parts of the world. Let us not be harsh in judging them. How many professing Christians in our cities and towns are there now who would be willing to leave their business and their comfortable homes, and go on an embassy like this to Philippi? How many are there who would not seek some excuse, and show that it was a characteristic that they "sought their own" rather than the things which pertained to the kingdom of Jesus Christ? Not the things which are Jesus Christ's. Which pertain to his cause and kingdom. They are not willing to practise self-denial in order to promote that cause. It is implied here, (1.) that it is the duty of those who profess religion to seek the things which pertain to the kingdom of the Redeemer, or to make that the great and leading object of their lives. They are bound to be willing to sacrifice "their own" things--to deny themselves of ease, and to be always ready to expose themselves to peril and want if they may be the means of advancing his cause. (2.) That frequently this is not done by those who profess religion. It was the case with the professed Christians at Rome, and it is often the case in the churches now. There are few Christians who deny themselves much to promote the kingdom of the Redeemer; few who are willing to lay aside what they regard as " their own " in order to advance his cause. Men live for their own ease; for their families; for the prosecution of their own business--as if a Christian could have anything which he has a right to pursue independently of the kingdom of the Redeemer, and without regard to his will and glory. (b) "not the things" 2Ti 3:2 Verse 22. But ye know the proof of him. You have had evidence among yourselves how faithfully Timothy devoted himself to the promotion of the gospel, and how constantly he served with me. This proves that Timothy was with Paul when he was at Ph

ilippi. As a son with the father. Manifesting the same spirit towards me which a son does towards a father, and evincing the same interest in my work. He did all he could do to aid me, and lighten my labours and sufferings.Verse 23. So soon as I shall see how it will go with me. Paul was a prisoner at Rome, and there was not a little uncertainty whether he would be condemned or acquitted. He was, it is commonly supposed, in fact released on the first trial,

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

2Ti 4:16. He now felt that he would soon be able to send Timothy to them at any rate. If he was condemned and put to death, he would, of course, have no further occasion for his services; and if he were released from his present troubles and dangers, he could spare him for a season to go and visit the churches. (*) "with me" "See through my own affairs"Verse 24. But I trust in the Lord, etc. Php 1:25.Verse 25. Yet I supposed it necessary to send to you Epaphroditus. Epaphroditus is nowhere else mentioned but in this epistle. See

Php 4:18. All that is known of him, therefore, is what is mentioned here.

He was from Philippi, and was a member of the church there. He had been employed by the Philippians to carry relief to Paul when he was in Rome, Php 4:18, and while in Rome he was taken dangerously sick. News of this had been conveyed to Philippi, and again intelligence had been brought to him that they had heard of his sickness, and that they were much affected by it. On his recovery, Paul thought it best that he should return at once to Philippi, and doubtless sent this epistle by him. He is much commended by Paul for his faithfulness and zeal. My brother. In the gospel; or brother Christian. These expressions of affectionate regard must have been highly gratifying to the Philippians. And companion in labour. It is not impossible that he may have laboured with Paul in the gospel at Philippi; but more probably the sense is, that he regarded him as engaged in the same great work that he was. It is not probable that he assisted Paul much in Rome, as he appears to have been sick during a considerable part of the time he was there. And fellow-soldier. Christians and Christian ministers are compared with soldiers, Phm 1:2, 2Ti 2:3,4, because of the nature of the service in which they are engaged. The Christian life is a warfare; there are many foes to be overcome; the period which they are to serve is fixed by the Great Captain of salvation, and they will soon be permitted to enjoy the triumphs of victory. Paul regarded himself as enlisted to make war on all the spiritual enemies of the Redeemer, and he esteemed Epaphroditus as one who had shown that he was worthy to be engaged in so good a cause. But your messenger. Sent to convey supplies to Paul, Php 4:18. The original is, "your apostle"--υμωνδεαποστολον--and some have proposed to take this literally, meaning that he was the apostle of the church at Philippi, or that he was their bishop. The advocates for Episcopacy have been the rather inclined to this, because in Php 1:1, there are but two orders of ministers mentioned-- "bishops and deacons"--from which they have supposed that " the bishop" might have been absent, and that "the bishop" was probably this Epaphroditus. But against this supposition the objections are obvious. (1.) The word αποστολον means, properly, one sent forth, a messenger, and it is uniformly used in this sense unless there is something in the connexion to limit it to an apostle, technically so called. (2.) The supposition that it here means a messenger meets all the circumstances of the case, and describes exactly what Epaphroditus did. He was, in fact, sent as a messenger to Paul, Php 4:18. (3.) He was not an apostle, in the proper sense of the term --the apostles having been chosen to be witnesses of the life, the teachings, the death, and the resurrection of the Saviour. See Acts 1:22. 1Cor 9:1. (4.) If he had been an apostle, it is altogether improbable that he would have been sent on an errand comparatively so humble as that of carrying supplies to Paul. Was there no one else who could do this, without sending their bishop? Would a diocese be likely to employ a "bishop" for such a purpose now? And he that ministered to my wants. Php 4:18. (b) "my brother" Php 4:18 (c) "your messenger" Phm 1:2 Verse 26. For he longed after you all. He was desirous to see you all, and to relieve your anxiety in regard to his safety. (+) "heaviness" "was uneasy"Verse 27. For indeed he was sick nigh unto death. Dr. Paley has remarked ( Hor. Paul. on P

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

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

hil. No. ii.) that the account of the sickness and recovery of Epaphroditus is such as to lead us to suppose that he was not restored by miracle; and he infers that the pow

er of healing the sick was conferred on the apostles only occasionally, and did not depend at all on their will, since, if it had, there is every reason to suppose that Paul would at once have restored him to health. This account, he adds, shows also that this epistle is not the work of an impostor. Had it been, a miracle would not have been spared. Paul would not have been introduced as showing such anxiety about a friend lying at the point of death, and as being unable to restore him. It would have been said that he interposed at once, and raised him up to health. But God had mercy on him. By restoring him to health, evidently not by miracle, but by the use of ordinary means. On me also, lest I should have sorrow upon sorrow. In addition to all the sorrows of imprisonment, and the prospect of a trial, and the want of friends. The sources of his sorrow, had Epaphroditus died, would have been such as these: (1.) He would have lost a valued friend, and one whom he esteemed as a brother and worthy fellow-labourer. (2.) He would have felt that the church at Philippi had lost a valuable member. (3.) His grief might have been aggravated from the consideration that his life had been lost in endeavouring to do him good. He would have felt that he was the occasion, though innocent, of his exposure to danger.Verse 28. I sent him therefore the more carefully. With more diligence, or speed; I was the more ready to send him. That I may be the less sorrowful. That is, on account of my solicitude for you; that I may know that your minds are at ease, and tha

God had compassion on him - Restoring him to health.

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

t you rejoice in his being among you. (++) "carefully" "speedily"Verse 29. Receive him therefore in the Lord. As the servant of the Lord, or as now restored to you by the Lord, and therefore to be regarded as a fresh gift from God. Our friends, restored to us after a long absence, we should receive as the gift of God, and as a proo

f of his mercy. And hold such in reputation. Marg., honour such. This is a high commendation of Epaphroditus, and, at the same time, it enjoins an important duty in regard to the proper treatment of those who sustain such a character. It is a Christian duty to honour those who ought to be honoured, to respect the virtuous and the pious, and especially to honour those who evince fidelity in the work of the Lord. (1) "hold such" "honour such"Verse 30. Because for the work of Christ. That is, either by exposing himself in his journey to see the apostle in Rome, or by his labours there. Not regarding his life. There is a difference in the Mss. here, so great that it is impossible now to

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

determine which is the true reading, though the sense is not materially affected. The common reading of the Greek text is, παραβουλευσαμενος; literally, misconsulting, not consulting carefully, not taking pains. The other reading is, παραβολευσαμενος; exposing one's self to danger, regardless of life. See the authorities for this reading in Wetstein. Comp. Bloomfield, in loc. This reading suits the connexion, and is generally regarded as the correct one. To supply your lack of service toward me. Not that they had been indifferent to him, or inattentive to his wants, for he does not mean to blame them; but they had not had an opportunity to send to his relief, Php 4:10, and Epaphroditus therefore made a special journey to Rome on his account. He came and rendered to him the service which they could not do in person; and what the church would have done, if Paul had been among them, he performed in their name and on their behalf. (d) "to supply" 1Cor 16:17 (&) "lack" "deficiency" REMARKS. 1. Let us learn to esteem others as they ought to be, Php 2:3. Every person who is virtuous and pious has some claim to esteem He has a reputation which is valuable to him and to the church, and we should not withhold respect from him. It is one evidence, also, of true humility and of right feeling, when we esteem them as better than ourselves, and when we are willing to see them honoured, and are willing to sacrifice our own ease to promote their welfare. It is one of the instinctive promptings of true humility to feel that other persons are better than we are. 2. We should not be disappointed or mortified if others think little of us--if we are not brought into prominent notice among men, Php 2:3. We profess to have a low opinion of ourselves, if we are Christians, and we ought to have; and why should we be chagrined and mortified if others have the same opinion of us? Why should we not be willing that they should accord in judgment with us in regard to ourselves? 3. We should be willing to occupy our appropriate place in the church, Php 2:3. That is true humility; and why should any one be unwilling to be esteemed just as he ought to be? Pride makes us miserable, and is the grand thing that stands in the way of the influence of the gospel on our hearts. No one can become a Christian who is not willing to occupy just the place which he ought to occupy; to take the lowly position as a penitent which he ought to take; and to have God regard and treat him just as he ought to be treated. The first, second, and third thing in religion is humility; and no one ever becomes a Christian who is not willing to take the lowly condition of a child. 4. We should feel a deep interest in the welfare of others, Php 2:4. Men are by nature selfish, and it is the design of religion to make them benevolent. They seek their own interests by nature, and the gospel would teach them to regard the welfare of others. If we are truly under the influence of religion, there is not a member of the church in whom we should not feel an interest, and whose welfare we should not strive to promote, as far as we have opportunity. And we may have opportunity every day. It is an easy matter to do good to others. A kind word, or even a kind look, does good; and who is so poor that he cannot render this? Every day that we live, we come in contact with some who may be benefited by our example, our advice, or our alms; and every day, therefore, may be closed with the feeling that we have not lived in vain. 5. Let us in all things look to the example of Christ, Php 2:5. He came that he might be an example; and he was exactly such an example as we need. We may be always sure that we are right when we follow his example, and possess his spirit. We cannot be so sure that we are right in any other way. He came to be our model in all things, and in all the relations of life. (1.) He showed us what the law of God requires of us. (2.) He showed us what we should aim to be, and what human nature would be if it were wholly under the influence of religion. (3.) He showed us what true religion is, for it is just such as was seen in his life. (4.) He showed us how to act in our treatment of mankind. (5.) He showed us how to bear the ills of poverty, and want, and pain, and temptation, and reproach from the world. We should learn to manifest the same spirit in suffering which he did, for then we are sure we are right. (6.) And he has showed us how to die. He has exhibited in death just the spirit which we should when we die; for it is not less desirable to die well than to live well. 6. It is right and proper to worship Christ, Php 2:6. He was in the form of God, and equal with God; and, being such, we should adore him. No one need be afraid to render too high honour to the Saviour; and all piety may be measured by the respect which is shown to him. Religion advances in the world just in proportion as men are disposed to render honour to the Redeemer; it becomes dim, and dies away, just in proportion as that honour is withheld. 7. Like the Redeemer, we should be willing to deny ourselves in order that we may promote the welfare of others, Php 2:6-8. We can never, indeed, equal his condescension. We can never stoop from such a state of dignity and honour as he did; but, in our measure, we should aim to imitate him. If we have comforts, we should be willing to deny ourselves of them to promote the happiness of others. If we occupy an elevated rank in life, we should be willing to stoop to one more humble. If we live in a palace, we should be willing to enter the most lowly cottage, if we can render its inmates happy. 8. Christ was obedient unto death, Php 2:8. Let us be obedient also, doing the will of God in all things. If in his service we are called to pass through trials, even those which will terminate in death, let us obey. He has a right to command us, and we have the example of the Saviour to sustain us. If he requires us, by his providence, and by the leadings of his Spirit, to forsake our country and home, to visit climes of pestilential air, or to traverse wastes of burning sand, to make his name known; if he demands that, in that service, we shall die far away from kindred and home, and that our bones shall be laid on the banks of the Senegal or the Ganges--still, let us remember that these sufferings are not equal to those of the Master. He was an exile from heaven, in a world of suffering. Our exile from our own land is not like that from heaven; nor will our sufferings, though in regions of pestilence and death, be like his sufferings in the garden and on the Cross. 9. Let us rejoice that we have a Saviour who has ascended to heaven, and who is to be for ever honoured there, Php 2:9-11. He is to suffer no more. He has endured the last pang; has passed through a state of humiliation and woe which he will never repeat; and has submitted to insults and mockeries to which it will not be necessary for him to submit again. When we now think of the Redeemer, we can think of him as always happy and honoured. There is no moment by day or by night in which he is not the object of adoration, love, and praise--nor will there ever be such a moment to all eternity. Our best friend is thus to be eternally reverenced, and in heaven he will receive a full reward for all his unparalleled woes. 10. Let us diligently endeavour to work out our salvation, Php 2:12,13. Nothing else so much demands our unceasing solicitude as this, and in nothing else have we so much encouragement. We are assured that God aids us in this work. He throws no obstructions in our path, but all that God does in the matter of salvation is in the way of help. He does not work in us evil passions, or impure desires, or unbelief; his agency is to enable us to perform "his good pleasure," or that which will please him--that is, that which is holy. The farmer is encouraged to plough and plant his fields when God works around him by sending the warm breezes of the spring, and by refreshing the earth with gentle dews and rains. And so we may be encouraged to seek our salvation when God works in our hearts, producing serious thoughts, and a feeling that we need the blessings of salvation. 11. Christians should let their light shine, Php 2:14-16. God has called them into his kingdom that they may show what is the nature and power of true religion. They are to illustrate in their lives the nature of that gospel which he has revealed, and to show its value in purifying the soul and in sustaining it in the time of trial. The world is dependent on Christians for just views of religion, and every day that a Christian lives he is doing something to honour or dishonour the gospel. Every word that he speaks, every expression of the eye, every cloud or beam of sunshine on his brow, will have some effect in doing this. He cannot live without making some impression upon the world around him, either favourable or unfavourable to the cause of his Redeemer. 12. We should be ready to die, if called to such a sacrifice, in behalf of the church of Christ, Php 2:17. We should rejoice in being permitted to suffer, that we may promote the welfare of others, and be the means of saving those for whom Christ died. It has been an honour to be a martyr in the cause of religion, and so it ever will be when God calls to such a sacrifice of life. If he calls us to it, therefore, we should not shrink from it, nor should we shrink from any sufferings by which we may honour the Saviour, and rescue souls from death. 13. Let us learn, from the interesting narrative respecting Epaphroditus at the close of this chapter, to live and act as becomes Christians in every situation in life, Php 2:25-30. It was much to have the praise of an apostle, and to be commended for his Christian conduct, as this stranger in Rome was. He went there, not to view the wonders of the imperial city, and not to run the rounds of giddy pleasure there, but to perform an important duty of religion. While there he became sick--not by indulgence in pleasures; not as the result of feasting and revelry, but in the work of Christ. In a strange city, far from home, amidst the rich, the great, the gay; in a place where theatres opened their doors, and where places of amusement abounded, he led a life which an apostle could commend as pure. There is nothing more difficult for a Christian than to maintain an irreproachable walk when away from the usual restraints and influences that serve to keep him in the paths of piety, and when surrounded with the fascinations and allurements of a great and wicked city. There strangers, extending the rites of hospitality, often invite the guest to places of amusement which the Christian would not visit were he at home. There the desire to see all that is to be seen, and to hear all that is to be heard, attracts him to the theatre, the opera, and the gallery of obscene and licentious statuary and painting. There the plea readily presents itself that an opportunity of witnessing these things may never occur again; that he is unknown, and that his example, therefore, can do no harm; that it is desirable, from personal observation, to know what is the condition of the world; or that perhaps his former views in these matters may have been precise and puritanical. To such considerations he yields; but yields only to regret it in future life. Rarely is such a thing done without its being in some way soon known; and rarely, very rarely, does a Christian minister or other member of the church travel much without injury to his piety, and to the cause of religion. A Christian man who is under a necessity of visiting Europe from this country, should feel that he has special need of the prayers of his friends, that he may not dishonour his religion abroad; he who is permitted to remain at home, and to cultivate the graces of piety in his own family, and in the quiet scenes where he has been accustomed to move, should regard it as a cause of special thankfulness to God.