Chapter XXVII (continued, part 19)
lessly (Matthew 4. 11; James 4. 7). 18. always— Greek, "In every season;" implying opportunity and exigency (Colossians 4. 2). St. Paul uses the very words of Jesus In iiUke 21. 36 (a Gospel which he quotes elsewhere, in undesigned consonance with the fact of St. Luke being his associate In travel, 1 Corinthians 11. 23, &c. ; 1 Timothy i.
18). Cf. Luke 18. 1; Romans 12. 12; 1 Thessalonians 5. 17. with, all i. e., every kind of. prayer—a sacred term for prayer in general, supplication—a common term for a special kind of prayer [Hakless], an imploring request. "Prayer" for obtaining blessings, "supplication" for averting evils which we fear. [Grotius.] tn tlie Spiritto be joined with " praying." It is he in us, as tlie Spirit of adoption, who prays, and enables us to pr;iy (Romans
5.6). 34. Contrast tlie malediction on all who love Him not (1 Corinthians 16. 22). in sincerity Greek, " in incorruption," i. e., not as English Version, but "with an immortal (constant) love." [Wahl.] Cf. "that which is not corruptible" (1 Peter 3. 4). Not a fleeting, earthly love, but a spiritual and eternal one. [Alfokd.] Contrast Colossians 2. 22, worldly things " which perish with the using."
8. 15, 26; Galatians 4. 6; Jude 20). watclilng—not sleeping
Cf. 1 Corinthians 9. 25, "corruptible . . . incorruptible crown." "Purely," "holily" [Estiu.s], without the corruption of sin {Note, 1 Corinthians 3. 17 ; 2 Peter 1. 4; Jude
(ch. 5. 14; Psalm 88. 13; Matthew 26. 41). So In the temple a perpetual watch was maintained (cf. Anna, Luke 2. 37). thereunto—"watching unto" (with a view to) prayer and supplication, with Greek, "in." Persevering constancy (" perseverance") and (i. e., exhibited in) supplication are to be the element in which our watclifulness is to be exer-
10). Where the Lord Jesus has a true believer, there I have a brother. [Brsiiop M'Ilwaine.] He who is good enough for Christ, is good enough for me. [R. Hall,.] The differences of opinion among real Christians are comparatively small, and show that they are not following one another like silly sheep, each trusting the one before him. Their agreement in the main, whilst showing their independence as witnesses by differing in non-essentials, can only be accounted for by their being all in the right direction (Acts 15. 8, 9; 1 Corinthians 1. 2; 12. 3).
cised, for all saints—as none is so perfect as not to need the intercessions of his fellow-Christians. 19. for ine—
different Greek preposition from that in v. 18; translate, therefore, "on my behalf." that I may open my mouth boldly—rather, "That there may be given to me 'utterance ' or ' speech' in th^ opening of my mouth (wlien I un-
THE EPISTLE OF PAUL THE APOSTLE TO THE
PHILIPPIANS.
T^E internal evidence for the authenticity of this Epistle is strong. The .style, manner of thought, and do«V
trine, accord with St. Paul's. The incidental allusions also establish his authorship. 'Pa.i.ky {Horce l^aulince, c\\.T.) Instances the mention of the object of Epaphrodltus' Journey to Rome, the Phlllpplan contribution to St. Paul'B wants, Epaphrodltus' sickness (ch. 1. 7; 2. 2>-;J0; 4. 10-18), the fact that Timothy had been long with St. Paul at PliilIppl (ch. 1. 1; 2, 19), the reference to his being a prisoner at Rome now for a long time (ch. 1. 12-14; 2. 17-28), his willingness todle(cf. ch. 1.23, with 2 Corinthians 5.8), the reference to the I'nllippiaus having seen his maltreatment at Pbillppl (ch. 1. 29, 30; 2. 1, 2). 358
fatroducdon. PHILIPPIAXS. IntrodMtioK.
The EXTBUNAL EViDEjfCE is equiillj' decisivc: Polycarp, ad Phllippenses, sec. 3. and 11; Irenjeus, adverm*
HcBreses, 4. 18, sec. 4; Ci.ement of Alexandria, Pcedagogus, 1. i., p. 107; The Epistle of the churches of Lyons and Vienne, in Eusebius" Ecclesiuslical History, o. 2; Tertullian, ResurrerJio ca?'nis, c.23; Obigen, Celsus, 1.3., p. 122; Cyprian, Teslimoynes against the Jetvs, 3. 39.
Philippi was the first (i. e., tlie farthest from Kome, and first which met Paul In entering Macedonia) Macedonian
ci<y of the district, called Macedonia Prima (so called as lying farthest eastward). The Greek (Acts 16. 12) should not be translated " the chief city," as English Version, but as above ( Alford.] Not it, but Thessalonica, was the chief city of the province, and Amphipolis, of the district called Macedonia Prima. It was a Roman "colony" (Acts 16.12), made so by Augustus, to commemorate his famous victory over Brutus and Cassius. A colony was In fact a portion of Rome itself transplanted to tlie provinces, an offshoot from Rome, and as it were a portrait of the mother city on a 8mall scale. [AULifrs Gellius, 16. 13.] Its inhabitants were Roman citizens, having the right of voting in the Roman
tribes, governed by their own senate and magistrates, and not by the governor of the province, with the Roman law and Latin language.
Paul, with Silas and Timothy, planted the Gospel there (Acts 16. 12, Ac), In his second missionary journey, a. d. 51. Doubtless he visited it again on his journey from Ephesus into Macedonia (Acts 20. 1); and Acts 20. 3, 6, expressly mentions his third visit on his return from Greece (Corintli) to Syria by way of Macedonia. His sufferings at Philippi (Acts 16. 19, &c.) strengthened the Christian bond of union between him and his Philippian converts, who also, like him, were exposed to trials for the Gospel's sake (1 Thessalonians 2. 2). They alone sent supplies for his temporal wants, twice shortly after he had left them (Phllippians i. 15, 16), and again a third time shortly before writing this Epistle (Philippians 4. 10, 18; 2 Corinthians 11. 9). This fervent attachment on their part was, perhaps, also in part due to the fact that few Jews were in Philippi, as in other scenes of his labours, to sow the seeds of distrust and sus-
picion. There was no synagogue, but merely a Jewish Proseucha, or oratory, by the river side. So that there only do we read of his meeting no opposition from Jews, but only from the masters of the divining damsel, whose gains had been put an end to by her being dispossessed.
Though the Philippian Church was as yet free from Judaizing Influence, yet it needed to be forewarned of that danger which might at any time assail it from without (ch. 3. 2); even as such evil influences had crept into the Galatian churches. In ch. 4. 2, 3 we And a trace of the fact recorded in the history (Acts 16. 13, 14), that female converts were among the first to receive the Gospel at Philippi.
As to the state of the Church, we gather from 2 Corinthians 8. 1, 2 that its members were poor, yet most liberal; and from Philippians 1. 28-30, that they were undergoing persecution. The only blemish referred to in tlieir character was, on the part of some members, a tendency to dissension. Hence arise his admonitions against disputings (ch, 1
27 ; 2. 1-4, 12, 14 ; 4. 2). The OBJECT of the Epistle Is general: not only to thank the Philippians for their contribution sent by Epaphroditus, who was now in returning to take back the apostle's letter, but to express his Christian love and sympathy, and to exhort them to a life consonant with that of Christ, and to warn them against existing dissensions, and future possible assaults of Judaizers from without. It is remarkable in this Epistle alone, as compared with tlie others, that, amidst many commendations, there are no express censures of those to whom it is addressed. No doctrinal error, or schism, has as yet sprung up ; the only blemish hinted at is, that some of the Philippian Church were somewhat wanting in lowliness of mind, the result of which want was disputation. Two women, Euodiasaud Syutyche, are mentioned as having erred in this respect. The Epistle may be divided into three parts: I. Affectionate address to the Philippians; reference to his own state as a prisoner at Rome, and to theirs, and to his mission of Epaphroditus to them (ch. 1. and 2). Epaphroditus probably held a leading office in the Philippian Church, perhaps as a presbyter After Tychicus and Onesimus had departed (a. d. 62), carrying the Epistles to the Ephesians, Coiossians, and Philemon, St. Paul was cheered in his imprisonment by the arrival of Epaphroditus with the Philippian contribution. That faithful " brother, companion in labour, and fellow-soldier" (ch. 2. 25), had brought on himself by the fatigues
of the journey a dangerous sickness (ch. 2. 26, 30). But now that he was recovered, he " longed" (ch 2. 26) to return to his Philippian flock, and in person to relieve their anxiety on his behalf, in respect to his sickness ; and the apostle gladly availed himself of the opportunity of writing to them a letter of grateful acknowledgments and Christian exhortations. II. Caution against Judaizing teachers, supported by reference to his own former and present feeling towards Jewish legalism (ch. 3). III. Admonitions to individuals, and to the Church in general, thanks for their 6ea.sonable aid, and concluding benedictions and salutations. This Epistle was written from Rome during the imprisonment, the beginning of which is related in Acts 28. 16, 20, 30, 31. The reference to " CfBsar's household" (ch. 4. 22), and to the " palace" (ch. 1. 13, Greek, Prwtorium, probably, tha barrack of the Prmtorian body-guard, attached to the palace of Nero) confirms this. It must have been during his/r*t imprisonment at Rome, for the mention of the Prajtorium agrees with the fact that.it was during his first imprisonment he was in the custody of the Praetorian Prefect, and his situation, described in ch. 1. 12-1-1, agrees with his situation in the first two years of his imprisonment (Acts 28. 30, 31). The following reasons show, moreover, that it was written towards the close of that imprisonment: (1.) He, in It, expresses his expectation of the immediate decision of his cause (ch. 2. 23). (2.) Enough time had elapsed for the Philippians to hear of his imprisonment, to send Epaphroditus to him, to hear of Epaphroditus' arrival and sickness, and send back word to Rome of their distress (cli. 2. 26). (8.) It must have been written after the three other Epistles sent from Rome, viz., Coiossians, Ephesians, and Philemon
for Luke is no longer with him (ch. 2. 20), otherwise he would have been specified as saluting them, having formerly laboured among them, whereas he is mentioned as with him, Coiossians 4. 14; Philemon 24. Again, in Ephesians 6. 19,20, his freedom to preach is implied : but in ch. 1. 13-18, his bondage is dwelt on, and It is implied that, not himself, but others, preached, and made his imprisonment known. Again, in Philemon 22, he confidently anticipates his release, which contrasts with the more depressed anticipations of this Epistle. (4.) A considerable time had elapsed since the beginning of his Imprisonment, for "his bonds" to have become so widely known, and to have produced sich good effects for the Gospel (ch. 1. 13). (5.) There Is evidently an Increase in the rigour of his imprisonment implied now, as compared with the early stage of it, as described In Acts 28. ; cf. ch. 1. 29, 30 ; 2. 27. History furnishes a probable clue to account for this Increase of vigour. In the second year of St. Paul's imprisonment (a. d. 62), Bnrrus, the Praetorian Prefect, to whose custody he had been committed (Acts 28. 16, " the captain of the guard"), died ; and Nero the emperor having divorced Octavia, and married Poppoea, a Jewish proselytess (who then caused her rival, Octjvvla, to be murdered, and gloated over the head of her victim), exalted Tlgelllnus, the chief promoter of the mai>.
PauTs Hiankggiving for the PHILIPPIAXS I. Spiritual State of the Philippians.
rlage, a monster of wickedness, to the Prcetorian Prefecture. It whs then he seems to have been removed from his own house into the Prsetorium, or barrack of the Praetorian guards, uttaclied to the pahice, for stricter custody; and hence he writes with less hopeful anticipations as to the result of his li lal (ch. 2. 17; 3. 11). Some of the Prsstorian guards who had the custody of him before, would then naturally make known his " bonds," in accordance with ch. L 13; from the smaller Praetorian body-guard at the palace the report would spread to the general permanent Prsetorian camp, which Tiberius had established north of the city, outside of the walls. He had arrived in Rome, Fel>- Tuary, 61 ; the " two whole years (Acts 20. 30) iu his own hired house" ended February, 63, so that the date of this Epis-
tle, written shortlj' after, evidently whilst the danger was imminent, would be absut spring or sumruer, Ri. The providence of God averted the danger. He probably was thought beneath the notice of Tigellinus, who was more intent on court intrigues. The death of Nero's favourite, Pallas, the brother of Felix, this same year, also took out of the way another source of danger.
The sTiiiE is abrupt and discontinuous, his fervour of afTection leading him to pass rapidly from one theme to another (ch. 2. 18, 19-24, 25-30 ; 3. 1, 2, 3, 4-14, 15). In no Epistle does he use so warm expressions of love. In ch. 4. 1 ho Becms at a loss for words sufficient to express all the extent and ardour of his affection for the Philippians: " Sly brethren dearls' beloved and longed for, my Joy and crown, so stand fast in the Lord, my dearly beloved." The mention of bishops and deacons in ch. 1. 1 is due to the late date of the Epistle, at a time when the Church had begun to assume that order which is laid down in the Pastoral Epistles, and which continued the prevalent one in the first and purest age of the Church.
bisliop or presbyter, and more than one deacon in the Church at Phllippi. 3. Grace . . . peace—The very form of this salutation implies the union of Jew, Greek, and Roman. The Greek salutation was "joy" (chairein), akin to the Greek for "grace" (charis). The Roman was " health," the Intermediate term between srraceand peace. The Hebrew was "peace," including both temporal and spiritual prosperity. Grace must come first if we are to have true x>eace. from . . . from—Omit the second "from:" as in the Greek, "God our Father" and "the Lord Jesus Christ," are most closely connected. 3. Trans-
Ver. 1-30. Inscription. Thanksgiving and Prayers FOB THE Flourishing Spiritual State of the Philippians. His Own State at Rome, and the Result of His Imprisonment in Spreading the Gospel. Exhortation TO Christian Consistency. 1. Timotheus ^mentioned as being well known to the Philippians (Acts 16. 3, 10-12), and now present with Paul. Not that Timothy had any share in writing the Epistle; for St. Paul presently uses the first person singular, "I," not "we" (t). 3). The mention of his name implies merely that Timothy joined in affectionate remembrances to them, servants of Jestu Clirlst—The oldest MSS. read the order, " Christ Jesus." St. Paul does not call himself "an apostle," as in the inscriptions of other Epistles; for the Philippians needed not to be reminded of his apos-
late, "In all my remembrance of you." 4. making request—fra/w/ate, "making my request." for you all The frequent repetition in this Epistle of "all" with " you, ' marks that Paul desires to declare his love for all alike, and will not recognize any divisions among them. witu Joy—The characteristic feature in this Epistle, as luve is in that to the Ephesians (cf. v. 18; ch. 2. 2, 19, 28; 3.
tolic .authority. He writes rather in a tone of affectionate familiarity, all—Sor. 4, 7, 8,25; ch.2. 17, 26. It impliescomprehensive affection which desired not to forget any one among them "all." bishops—Synonymous with "presbyters" in the apostolical churches; as appears from the eame persons being called "elders of the Church" at Ephesus (Acts 20. 17), and "overseers" (Acts 20. 28), Greek, "bishops." And Titus 1.5, cf. with v.7. This Is the earli-
1; 4.1,4). Ztove and joy are the two first-fruits of the Spirit. Joy gives especial animation to prayers. It marked his high opinion of tliem, that there was almost everything in them to give liim joy, and almost nothing to give him pain. 5. Ground of his "thanking God" (v.
3): "For your (continued) fellowship (i. f., real spiritual participation) in {lit., 'in regard to') the Gospel from the
est letter of St. Paul where bishops and deacons are mentioned, and the only one where they are separately addressed in the salutation. This accords with the probable course of events, deduced alike from the letters and history. Whilst the apostles were constantly visiting the churches in person or by messengers, regular pastors would be less needed; but when some were removed by various causes, provision for the permanent order of the churches would be needed. Hence the three pastoral let-
first day (of your becoming partakers in it) until now." Believers have the fellowship of the Son of God (1 Corinthians I. 9) and of the Father (1 John 1. 3) in the Gospel, by becoming partakers of "the fellowship of the Holy Ghost" (2 Corinthians 13. 14), and exercise that fellowship by acts of co^nmunlon, not only the communion of the Lord's Supper, but holj' liberality to bretliren and ministers (ch. 4. 10, 15, "communicated . . . concerning giving;" 2Corlnthlans9. 13; Galatians 6. 6; Hebrews 13.16, "To communicate forget not"). 6. confldent—This confidence nerves prayers and thanksgi vlngs {v. 3, 4). this very tilling; —the very thing which he prays for (t). 4) is the matter of ills believing confidence (Mark 11.24; 1 John 5. 14, 15). Hence the result is sure. He which hath begun—God (ch. 2. 13). a good work—Any work that God begins. He will surely finish (1 Samuel .3. 12). Not even men begin a work at random. Much more the fact of His beginning the work
teis, subsequent to this Epistle, give instruction as to the due appointment of bishops and deacons. It agrees With this new want of the Church, when other apostles were dead or far away, and Paul long in prison, that bishops and deacons should be prominent for the first time in the opening salutation. The Sjilrit thus Intimated that the churches were to look up to their own pastors, now that the miraculous gifts were passing into God's ordinary providence, and the presence of the Inspired apostles, the dispensers of those gifts, wa.s to be withdrawn. [Paley's HoroB Paulinw.] " Presbyter," implied the »Y(»iA:,- " bishop," </ie duties of tlie office. [NeanDEK.] Naturally, when the apostles who had the chief upervision were no more, one among the presbyters preBided and received the name " Kishop," in the more reBtrlcted utul modern sense; just as in the Jewish synagogue one of the elders presided as "ruler of the synagogue." Observe, the apostle addresses the Church (i. e., the congregadoi)) more directly than Us presiding ministers (Colosslans 4. 17; 1 Thessalonians 5. 12; Hebrews 13.
is a pledge of its completion (Isaiah 26. 12). So as to the particular work here meant, the perfecting of their fellowship in the Gospel (v. 5; Psalm 37. 24 ; 89. 33; 138. 8; John 10.
28, 29; Romans 8. 29, 35-39; 11. 1, 2; Hebrews 6. 17-19; James
1. 17 ; Jude 2t). As God cast not off Israel for ever, though
cliastenliig them for a time, so He will not cast olF the spiritual Israel (Deuteronomy 33. 3; Isaiah 27. 3; 1 Peter 1.
5). perform H until-" perfect it up to." [ALFORn, ElLicorr, etc.) the day of . . . Christ—(u. 10.) The Lord's coming, designed by God in every ago of the Church to be regarded as near, is to be the goal set l)efore believers' minds rather than their own death. 7. meet— Greek, "just." to think this—to have tlie prayerful confidence
!M; Revelation I. 4, 11). The bishops more managed tlie Internal, the deacons the external, affairs of the Church. The p'ural number shows there was more than one 360
I expressed (v. 1-6). of you—lit., " in behalf of you." Paul's confident prayer in their behalj was. that God would per-
PavTi Prayer for the PhUippians. PHILIPPIANS I. The P^ult of hia ImprisonmmU
Ibct his own good work of grace In them, becnuse, Ac— Panctuate and translate, " Because I have you in my heart
"Prsetor," or Commander-in-Chief, naturally then the barrack of his body-guard was called the Preetorium. Paul seems now not to have been at large in his own hired house, though chained to a soldier, as in Acts 28. 16, 20, 30, 31, but In strict custody In the Prjetorium ; a change which probably took place on Tigellinus becoming Prsotoriaa Prefect. See my Introduction. In all other places—So CHRYSOsroM. Or else, "to all the rest," i. e., "manifest to all the other " Praetorian soldiers stationed elsewhere, through the instrumentality of the Prcetorian household guards who might for the time be attached to the emperor's palace, and who relieved one another in succession. Paul had been now upwards of two years a prisoner, so that there was time for his cause and the Gospel having become widely known at Rome. 14. TVanslate as Greek, "And that (v. 13) most of the brethren in the Lord," Ac. "In the Lord," distinguishes them from "brethren after the flesh," Jewish fellow-countrymen. Ellicott, &c., trans-
(so V. 8); otherwise the Greek and the words immediately following In the verse, favour Margin, 'Ye have me in pour heart . . . being partakers of my grace' (both, in my bonds, and in niy defence and confirmation of the Gospel), you (I say) all being fellow-partakers of my grace." This
last clause thus assigns the reason why he has them in his heart (t.e., cherished in his love, 2 Corinthians 3. 2 ; 7.3), even In his bonds, and In his defence and confirmation of the Gospel (such as he was constantly making In private, Acts 28. 17-23; his self-defence and confirmation of the Gospel being necessarily conjoined, as the Greek implies,
cf. V. 17), viz., " inasmuch as ye are fellow-partakers of my grace :" inasmuch as ye share with me In " the fellowship of the Gospel " (u. 5), and have manifested this, both by
snfiTering as I do for the Gospel's sake (v. 28-30), and by imI)arting to me of your substance (ch. 4. 15). It is natural and right for me thus confidently to pray in your behalf (EliiilcoTT, Ac, translate, "To be thus minded for you all"), because of my having you in my warmest remembrances even In my bonds, since you are sharers with me in the Gospel grace. Bonds do not bind love. 8. Confirmation of t>. 7. record—t. e., witness. In the bowels of Jesus Christ—"Christ Jesus" is the order in the oldest MSS. My yearning love (so the Greek Implies) to you is not merely from natural aflTection, but from devotedness to Clirist Jesus. " Not Paul, but Jesus Christ lives in Paul ; wherefore Paul is not moved in the bowels [i. e., the tender love, Jeremiah 31. 20] of Paul, but of Jesus Christ." [Benoei..] All real spiritual love is but a portion of Christ's love which yearns in all who are united to HUn. [Alfobd.] 9. The subject of his prayer for them (v. 4). your love—to Christ, producing love not only to Paul, Christ's minister, as it did, but also to one another, which it did not altogether as much as it ouglit (ch. 2. 2; 4. 2). knowledge Of doctrinal and practical truth, judgment— rather, "perception;" " perceptive sense." Spiritual perceptiveness: spiritual sight, spiritual hearing, spiritual feeling, spiritual taste. Christianity is a vigorous plant, not the hotbed growth of enthusiasm. " Knowledge " and " perception" guard love from being ill-judged. 10. Lit., " With a view to yoar proving (and so approving and em-
late, " TYusting in the Lord." by iny bonds—encouraged by my patience in bearing my bonds, much more bold translate 0,8 Greek, "are more abundantly bold." 15. "Some Indeed are preaching Christ even for envy, i. e., to carry out the envy which they felt towards Paul, on account of the success of the Gospel in the capital of the world, owing to his steadfastness in his imprisonment; they wished through envy to transfer the credit of its progress from him to themselves. Probably Judaizing teachers (Romans 14.; 1 Corinthians 3. 10-15; 9. 1, &c. ; 2 Corinthians 11.
1-4). some also of [rather for] good will-answering to " the brethren " (i). 14); some being well-disposed to him. 16, 17. The oldest MSS. transpose these verses, and read, " These (last) indeed out of love (to Christ and me), knowing (the opposite of ' thinking ' below) that I am set (i. appointed by God, 1 Thessalonians 3. 3) for the defence of the Gospel (v. 7, not on my own account). But the othera out 0/ contention (or rather, 'a factious spirit;' 'cabal ;' a spirit of Intrigue, using unscrupulous means to compasa their end ; Note, Galatians 5. 20 ; ' self-seeking ' [Alfokd]) proclaim (Viie Greek is not the same as that for 'preach,'
but, ' announce') Christ, not sincerely (answering to ' but of a spirit of intrigue,' or 'self-seeking'). Lit., 'not purely;' not with a pure intention; the Jewish leaveu they tried to introduce was in order to glorify themselve* (Galatians 6. 12, 13; see, however, iVote, v. ln), thinking (but in vain) to raise up (so the oldest MSS. read) tribulation to my bonds." 'iheix thought was, that taking the opportunity of my being laid aside, they would exalt themselves by their Judaizing preaching, and depreciate me and my preaching, and so cause me trouble of spirit in my bonds; they thought that I, like themselves, sought my own glory, and so would be mortified at their success over mine. But they are utterly mistaken ; "I rejoice" at it (v. 18), so far am
\>r&c\ns) the things tliat excel" (Romans 2. 18); not merely things not bad, but the things best among those that are good; the things of more advanced excellence. Ask as to things, not merely. Is there no harm, but is there any good, and which is the best? sincere—from a Greek root. Examined in the sunlight and found pure, without offence —Not stumbling; running the Christian race withoutfall-
Ing through any stumbling-block, i. e., temptation in your way. till—rather, " unto," " against ;" so that when the day of Christ comes, ye may be found pure and without offence. 11. The oldest MSS. read the singular, " fruit." 8o Galatians 5. 22 (see Note); regarding the works of righteousness, however manifold, as one harmonious whole, "the fruU of the Spiri t " (Ephesians 5. 9) ; James 3. 18, "the
I from being <rou6icd at it. 18. "What then? ' what follows from this ? Does this trouble me as they thought it would? "Notwithstanding " their unkind thought to me, and selfseeking Intention, the cause I have at heart is furthered "every way" of preaching, "whetlier in pretence (with a by motive, V. 18) or in truth (out of true ' lovo ' to Christ, v. 17), Christ is pj-octotmed; and therein I do rejoice, yea, and I will
fruit of righteousness" (Hebrews 12. 11); Romans 6. 22,
** fruit unto holiness." which are—"which is by (Greek, through) Jesas Christ." Through His sending to us the Spirit from the Father. "We are wild and useless olive trees till we are graffed into Christ, who, by His living
rejoice." From this it would seem tliat these self-seeking teachers In the main "proclaimed Christ," not "another Gospel," such as the Judaizers in Galatia taught (Galatians 1. 6-8); though probably having some of the Jewish leaven (Note, v. 15, 16, 17), their cftie/ error was their selfseeking envious motive, not so much error of doctrine; had there been vital error, Paul would not have rejoiced. The proclamation of Christ, however done, roused atten-
root, makes us fruit-bearing branches." [Calvin.] 13. understand— OreeA:, " know." The PhUippians probably had feared that his imprisonment would hinder the spread of the Gospel ; he therefore removes this fear, the things which happened onto me Greek, "the things concerning me." rather—so far is my Imprisonment from hindering the Gospel. Faith talies In a favourable light even what seems adverse [Bengkl] {v. 19. 28; ch.
tion, and so was sure to be of service. Paul could thus
rejoice at the good result of their bad Intentions (Psalm
76. 10; Isaiah 10. 6, 7). 19. turn to my salvation—" turn out <ome /or (or Mn<o) salvation." Tills proclamation of Christ every way will turn out to my spiritual good,
2. 17). 13. my bonds In Christ—rather as Greek, " So that my bonds have become manifest in Christ," i. e., known, as endured in Christ's cause, palace— "Prsetorlum," t. e., the barrack of the Praetorian guards attached to the palace of Nero, on the Palatine hill at Rome; notihegeneral Pr»torlan camp outside of the city ; for this was not connected with "Ctesar's household," which ch. 4. 22 shows the Praetorium here meant was. The emperor was
Christ, whose Interests are my Interests, being glorified thereby; and so the coming of His kingdom being
furthered, which, when It does come, will bring com-
pleted "salvation" (Hebrews 9. 28) to me and all whoso "earnest expectation" (v. 20) Is that Christ may be magul-
fled iu them. So far Is their preaching from causing ai«.
PHILIPPIANS II.
His Exhortation to Unity and Fortitude.
PauVs Seaoineis lo Giorify Christ.
as they thought, tribulation in my bands (v. 16). Paul plainly quotes and applies to himself the very words of the LXX. (Job 13. 16), "This shall turn out to my salvation," which belong to all God's people of every age, in their tribulation (cf. Job 13. 15). through your prayer and the supply—The Greek intimately joins the two nouns together, by having but one preposition and one article: "Through your prayer and {the consequent) supply of the Spirit of Jesus Christ" (obtained for me through yoar prayer). 20. According to my earnest expectation —^The Greek expresses, "expectation mith uplifted head ^Lnke 21. 28) and outstretched neck." Romans 8. 19, the Anly other place in the New Testament that the word occurs. TiTTMANN says, in both places it implies not mere expectation, but the anxious desire of an anticipated prosperous issue in afflictive circumstances. The. subject of his earnest expectation which follows, answers to " my salvation" {v. 19). In nothing I shall be ashamed—in nothing have reason to be ashamed of " my work for God, or His work in me." [Alfokd.] Or, " In nothing he disappointed in my hope, but that I may fully obtain it."
at last. 35. Translate, "And being confident of this." I know, &c.—by prophetical intimations of the Spirit. He did not yet know the issue, as far as human appearance* were concerned (ch. 2. 23). He doubtless returned from his first captivity to Phllippi (Hebrews 13. 19; Philemon
22). Joy of faith— GreeA:, "joy in your faith." HG, T)-ans-
late, "That your matter of glorying (or rejoicing) may abound in Christ Jesus in me {i. e., in my case ; in respect
to me, or for me who have been granted to your prayers, v.
19) through my presence again among you. Alford makes the "matter of glorying," the possession of the Gos-
pel, received from Paul, which would abound, be assured
and increased, by his presence among them ; thus, " in me," Implies that Paul is the worker of the material of abounding in Christ Jesus. But "my rejoicing over you"
(ch. 2. 16), answers plainly to "your rejoicing in respect to me" here. 37. Only—Whatever happens as to my coming to you, or not, make this your one only care. By supposing this or that future contingency, many persuade themselves they will be such as they ought to be, but it is better always without evasion to perform present duties under present circumstances. [Bengel.] let your conversation be—(Cf. ch. 3. 20.) The Greek implies, "Let your walk as citizens {viz., of the heavenly state ; ' the city of the living God,' Hebrew 12. 22, 'the heavenly Jerusalem,'
[EsTiTjs.] So " ashamed" is used Romans 9. 33. all boldness—"all" is opposed to "in nothing," as "boldness" is the opposite to "ashamed." so now also—when "my body" is "in bonds" (v. 17). Chrlst^not Paul, "shall be magnified." life, or by death—"Whatever be the issue, I cannot lose, I must be the gainer by the event. Paul was not omniscient; in the issue of things pertaining to themselves, the apostles underwent the same probation of faith and patience as we. 31. For—in either event {v. 20) I must be the gainer, " For to me," &c. to live Is Christ whatever life, time, and strength, I have, is Christ's; Christ is the sole object for which I live (Galatians 2. 20). to die is gain—Not the act of dying, but as the Greek (" to have died") expresses, </ie state after death. Besides the glorification of Christ by my death, which is my primary object {v. 20), the change of state caused by death, so far from being a matter of shame {v. 20) or loss, 'as my enemies suppose, will be a positive "gain" to me. 23. Rather as Greek, " But if to live in the flesh (if), this (I say, the continuance in life which I am undervaluing) be the fruit of my labour (i. e., be the condition in which the fruit of my ministerial labour is involved), then what I shall choose I know not" (I cannot determine with myself, if the choice were given me, both alternatives being great goods alike). Bo Alford and Ellicott. Bbnqel takes it as English Version, which the Greek will bear by supposing an ellip-
' fellow-citizens of the saints,' Ephesians 2. 19) be," &c. I . . . see . . . hear—So v. 30. "Hear," In order to Include both alternatives, must include the meaning know, your affairs—your state, in one spirit—the fruit of partaking of the Holy Spirit (Ephesians i. 3, i). witla one mind—rather as Greek, "soul," the sphere of the
afiTections ; subordinate to the " Spirit," man's higher and heavenly nature. "There is sometimes natural antipathies among believers; but these are overcome, when there is not only unity of spirit, but also of soul." [Ben-
gel,.] striving together—with united elfort. 38. terrlfleA—lit., said of horses or other animals startled or suddenly scared; so of sudden consternation in general, which—your not being terrified, evident token of perdltlon—if they would only perceive it (2 Thessalonians 1.
5). It attests this, that in contending hopelessly against you, they are only rushing on their own perdition, not shaking your united faith and constancy, to you of salvation—The oldest MSS. read, "Of j/owr salvation;" not merely your temporal safety. 29. For—rather, a proof that this is an evident token from God of your salvation, "Because," &c. it Is given Greek, "It has been granted as a favour," or "gift of grace." Faith is the gift of God (Ephesians 2. 8), not wrought in the soul by the will of man, but by the Holy Ghost (John 1. 12, 13). believe on him—"To believe J?r»i," would merely mean to believe He speaks the truth. "To believe on Him," is to believe
sis, "If to live In the flesh (be my portion), this (continaing to live) is the fruit of my labour," i. e., this continuance in life will be the occasion of my bringing in " tlie fruit of labour," t. e., will be the occasion of "labours" ^hich are their own "fruit" or reward; or, this my continuing "to live" will have this " fruit," t^iz., " labours" for Christ. Grotius explains " the fruit of labour" as an Idiom for "worth while;" If I live in the flesh, this is worth my while, for thus Christ's interest will be advanced, "For tome to live is Christ" (u. 21; cf. ch. 2. 30; Romans 1. 13). The second alternative, viz., dying, Is taken up and handled, ch. 2. 17, " If I be oflTered." 83. For—The oldest MSB. read, "But." "I know not (t). 22), but am in a strait (am perplexed) betwixt the two (viz., ' to live' and 'to die'), having the desire for departing {lit., to loose anchor, 2 Timothy 4. 6) and being with Christ; for (so the oldest MSS.) it is by far better;" or as the Greek, more forcibly, " by far Itie more preferable a double comparative. This refutes the notion of the soul being dormant during its separation from the body. It also shows that, whilst he regarded the Lord's advent as at all times near, yet that his death before It was a very possible contingency. 'She partial life eternal Is In the interval between death and Christ's second advent; the perfectional, at that advent. |liiSHOP Pearson.] To depart is better than to remain in the flesh ; to bewith Clirist is far,far better ; a New Testament hope (Hebrews 12. 21). [Bbnqei..] 34. to wbide —to continue somewhat longer, for yon—Greek, "on your account;" "for your sake." In order to be of service to i/ou, I am willing to forego my entniuce a little loouer into blessedness ; heaven will not fail to be mine 362
in, and trust through. Him to obtain eternal salvation.
Siiff'ering for Christ is not only not a mark of God's anger, but a gift of His grace. 30. ye saw in hie—(Acts 16. 12, 19, &c. ; 1 Thessalonians 2. 2.) I am "in nothing terrified by mine adversaries" {v. 29), so ought not ye. The words here, "ye saw . . . and . . . hear," answer to "I come and see you, or else . . . hear" {v. 27).
Ver. 1-30. Continued Exhortation: To Unity: To Humility after Christ's Example, whose Glory Followed His Humiliation : To Earnestness in Seeking Pf.ufection, that they may UK HIS Joy in the Day OF Christ: His Joyful Readiness to be Offered now BY Death, so as to Promote their Faith. His Intention TO Send Timothy: His Sending EpapiiroDiTUS meantime. 1. The "therefore" implies that he la here expanding on the exhortation (ch. 1.27), "In one
Spirit, with one mind" {soul). Ho urges four influencing motives in this verse, to Inculcate the four Christian duties corresponding respectively to them {v. 2), "That j'e be like-minded, having the same love, of one accord, of one mind-" (1.) "If there be (with you) any consolation in
Christ," i. e., any consolation of whicfi Christ is the source, leading you to V' »h tot jn^le me in my alHlctloua bornt
Pcwfs Eiliorlallon Ui Unity, PHILIPPIANS II. and to HumUeness of Mind.
for Christ's sake, ye owe it to me to grant my I'equest "that ye be lilct^-niimied" (CHKYSOSTOjt and Estics]! (2.) 'If tlieri' be any comfort of (i. e., flowing from) love," the adjunct of " consolation in Christ:" (S.) "If any fellow-
self-exaUation, but for self-abasement, or emptying Himself. But the nnlithesis is not between His being on an equalUy with God, and His emptying Himself; for He never emptied Himself of the fulness of His Godhead, or Ilis " being on an equality with God;'" but between His being "In the FORM (i. e., the outward glorious self-manifestation) of God," and His "taking on Him the form of a servant,' whereby He in a great measure emptied Himself of His precedent " form," or outward self-manifesting glory as God. Not "looking on His own things" {v. 4), He, tliough existing in the form of God, He esteemed it no robberj' to be on an equality with God, yet made Himself of no reputation. " Being on an equality with God," is not identical with "subsisting in the form of God;" the latter expresses the external characteristics, majesty, and beauty of the Deity, which " He emptied Himself of," to assume "the form of a servant;" the former, "His being," or nature. His already existing state op equality with God, both the Father and the Sou h-aving the same essence. Aglimpse of Him " in the form of God," previous to His incarnation, was given to Moses (Exodus 24. 10, 11), Aaron, &<:. 7. made himself of no reputatioit, nitd
Bllip of (communion together as Christians, flowing from
Joint participation in) the Spirit" (2 Corinthians 13. 14). As Pagaivs meant, lit., those who were of one village, and w:ank of one fountain, how much greater is the union which conjoins those who drink of the same Spirit! (1 Corinthians 12. 4, 13) [Grotics]: (4.) "If any bowels (tender emotions) and mercies" (compassions), the adjuncts of
"fellowship of the Spirit." The opposites of the two pairs. Into which the four fall, are reprobated, t>. 3, 4. 3. FulfU—i. e.. Make full. I have Joy in you, complete it by that which is still wanting, viz., unity (ch. 1. 9). likeminded lit., " that ye be of the same mind :" more gen-
eral than the following " of one mind." having the same love—equally disposed to love and be loved, being of one accord lit., "with united souh." This pairs with the following clause, thus, "With united souls, being of one mind ; ns the former two also pair together, " That ye be like-minded, having the same love." 3. Let nothing 6e done—The italicised words are not In the Greek. Perhaps the ellipsis had better be supplied from the Greek (v.
. . . and—rather as the Greek, "Emptied Himseif, taking upon him the form of a servant, being made in the likeness of men." The two latter clauses (there being no conJunctions, "and—and," in the Greek) expresses tn whxit Christ's "emptying of Himself" consists, viz., in " taking
2), " Thinking nothing in the way of strife" (or rather, "factious intrigue," "self-seeking," note, ch 1.16). It is the thougtu which characterizes the action as good or bad before God. lowliness of mind—The direct relation of this grace is to God alone; it is the sense of dependence of the creature on the Creator as such, and it places all created beings in this repect on a level. The man " lowly of mind" as to his spiritual life is independent of men, and free from fill slavish feeling, while sensible of his continual dependence on God. Still it indirectly affects his behaviour toward his fellow-men; for, conscioas of his entire dependence on God for all his abilities, even as they are dependent on God for theirs, he will not pride himself on his abilities, or exalt self in his conduct toward others(Ephesians 4. 2; Colossians 3. 12). [Neander.] let each est^-em— translate as Greek, "esteeming each other superior to yourselves." Instead of fixing your eyes on those points in which you excel, fix them on those in
tlie form of a servant" (note, Hebrews 10. 5; cf. PJxodus
21. 5, 6, and Psalm 40. 6, proving that it was at the time when He assumed a body. He took " the form of a. servant"), and in order to explain how He took " the form of a servant," there is added, by "being made in the likeness of men." His subjection to the law (Luke 2. 21; Galatians
4. 4) and to His parents (Luke 2. 51), His low state as a carpenter, and carpenter's reputed son (Matthew 13. 55; Mark 6. 3), His betrayal for the price of a bond-servant (Exodus 21. 32), and slave-like death to relieve u« from the slavery of sin and death, finally and chiefly, Jfis servant-like dependence as man on God, whilst His divinity was not outwai-dly manifested (Isaiah 49. 3. 7), are all marks of His "form as a servant." This proves (1.) He was in the form of a servant as soon as He was made man. (2.) He was " in the form of God" before He was "In the form of a servant." (3.) He did as really subsist in the Divine nature, as in the form of a servant, or in the nature of man. For He was as much " in the form of God" as "in the form of a servant;" and was so in the form of God as "to be on an equality with God:" He therefore could have been none other than God; for God saith, "To whom will ye liken me and make me equal" (Isaiah 46.5)? [Bishop Pearson.] His emptying Himself presupposes His previoua plenitude of Godhead (John 1. 14; Colossians 1. 19; 2. 9). He remained full of this; yet Ke bore Himself as if He were empty, being found In fash^ Ion as a man being already, by His "emptying HimfX'lf," in the form of a servant, or likeness of rnan (Romans S. 3), "He humbled Himself (still further by) becomingi obedient even unto death (not as English Version, 'He humbled Himself and became,'' &c. ; the Greek has no 'a^nd,' and has the participle, not the verb), and that th« deatli of the cross." "Fashion" expresses that He had the outward guise, speech, and look. In v. 7, in the Gr?-eejfc„the emphasis is on Himself (wliioh stands before the Greek yer'ii), " He emptied Himself," His Divine self, viewed 'inrespect to what He had heretofore been ; in v. 8 the emphasis is on "humbled" (which stands before the Greek "Himself); He not only "emptied Himself" of His previous
which your neighbour excels you: this is true " humility." *. The oldest MSS. read, " Not looldng each of you (plural, Greek) on his own things (t. e., not having regard solely to them), but each of you on the things of others" also. Cf. v. 21; also Paul's own example (ch. 1. 24). 5. The oldest MSS. read, "Have this mind in you," &c. He does not put forward himself (see note, v. i, and ch. 1. 2f) as an example, but Christ, the one pre-eminently who sought not His own, but " humbled Himself" (u. 8), first in taking on Him our nature, secondly, in humbling Himself further in that nature (Romans 15. 3). 6. Translate, " Who lubnisting (or existing, viz., originally : the Greek is not the simple substantive verb, to be) in the form of God (the Divine essence is not meant: but the external self-manifesting characteristics of God, the form shining fortli from His glorious essence. The Divine nature had infinite beauty in itself, even without any creature contemplating that beauty : that beauty was ' the form of God :' as ' the form of a servant' (v. 7), which is in contrasted opposition to it, takes for granted the existence of His human nature, so 'the form of God' takes for granted His Divine nature [Bengel], cf. John 5. 37; 17. 5; Colossians 1. 15, 'Who is the IMAGE of the invisible God' at a time before 'every creature,' 2 Corinthians 4. 4, esteemed (the same Greek verb as in v. 3) His being on an equality with God " no (act of) robbery" or self-arrogaiion ; claiming to one's self what does not belong to him. Ellicott, Wahl,, &o., have translated, "A thing to be grasped at," which would require the Greek to be harpagma, whereas harpagmos means the act oi seizing. So harpagmos mea,n8 in tl)e only passage where else it occurs, Plutarch, De educatione puerorum,
"form of God," but submitted to positive Hi;r,tn>j ation: He "became obedient," viz., to God, as liis " st rvant" (Romans 5. 19; Hebrews 5. 8). Therefore " God" is said to "exalt" Him (v. 9), even as it was God to wliorn He became voluntarily "obedient." "Even unto ilciith" expresses the climax of His obedience (John 10. IS). I), Wherefore—As the Just consequence of His selt-linnUliation and obedience (Psalm 8.5, G; 110. 1, T;MattliHW 2>>
120. The same Insuperable objection lies against AlFORD'S translation, "He regarded not as self-enrichment
18; Luke 24. 26; John 5. 27; 10. 17; Romans M. 9; Kphcsians 1. 20-22; li,ebrews 2. 9). An intimation, that If we would hereafter be exalted, we too must, After Hts eKom-
(i. €., an opportunity for self-exaltation) His equality with God." His argument Is that the antithesis (v. 7) requires it,
"He used His equality with God as an opportunUy, not for
;i63
PHILIPPIANS II.
that they may be his Joy in Otrisfs Dag.
Exhortation to Zeal in Seeking Perfection,
pie, now humble ourselves (v. 3. 5; ch. 3. 21 ; 1 Peter 5. 5,
though joyous, writes seriously." [J. ,T. Wot-f.] 13. For —Encouragement to work : " For it is God who worketa in you," alwaj'S present with you, thougli I be absent.
6). Christ emptied Christ; God exalted Christ as inau to equality with God. [Besgel.] liigUy exalted — CJceeA:, " luper-eminently exalted" (Ephesians i. 10). given lilin
It is not said, "Work out your own salvation, though it
Greek, " bestowed on Hiin." a name—along witli the corresponding reality, glory and majesty, wliicli trannlate,
is God," &c., but, "because it is God who," Ac. The will, and the power to rvork, being first instalments of His grace, encourage us to make full proof of, and carry out to tlie end, the " salvation" which He has first " worked," and is still "working tV us, enabling us to "work it
"(viz.) that which is above every name." The name " JESUS" {v. 10), which is even now in glory His name of honour (Acts 9. 5). "Above" not only men, but angels (Ephesians 1. 21). 10. at tUe name—rather as Greek, "in the name." bow—rather, " bend," in token of worship. Referring to Isaiah 45. 23; quoted also in Romans 14. 11. To worship " in the name of Jesus," is to worship Jesus Him-
out." "Our will does nothing thereunto without grace; but grace is inactive without our will." [St. Bebi?ard.5 Man is, in different senses, entirely active, and entirely passive: God producing all, and we acting all. What He produced is our own acts. It is not that God does some, and we the rest. God does all, and we do alL God is the only proper author, we the only propel actors. Thus the same things in Scripture are represented as from God, and from us. God makes a new heart, and we are commanded to make us a new heart; not merely because we must use the means in order to the effect, but the effect itself is our act and our duty (Ezekiel 11. 19; 18. 31; 36. 26). [Edwards.] worheth-^rather as Greek, " worketh effectually." We cannot of ourselves embrace the Gospel of grace: "the will" (Psalm 110.3; 2 Corinthians 3. 5) comes solely of God's gift to whom He will (John 6. 44, Go) ; so also the power " to do" (rather, " to work effectually," as the Greek is the same as that for "worlieth in"), t. e., effectual perseverance to the end, is wholly of God's gift (ch. 1. 6; Hebrews 13. 21). of his good pleasure—rather as Greek, "FOR His good pleasure;" in
sel/(ct. V. 11; Proverbs 18. 10), or God in Christ (John 16. 2;^; Ephesians 3. 14). Cf. " Whosoever shall call upon the name of the Lord (i. e., whosoever -shall call on t/ie Lord in His revealed character) shaW be saved" (Romans 10. 13 ; 1 Corinthians 1. 2); "all that call upon thename of Jesus Christ our Lord" (cf. 2 Timothy 2. 22) ; " call on the Lord ;" Acts 7. 59, "calling upon . . . and saying. Lord Jesus" (Acts 9. 14, 21
22.16). of things in heaven—angels. They worship Him not only as God, but as the ascended God-man, "Jesus" (Ephesians 1. 21; Hebrews I. 6; 1 Peter 3. 22). In earths men; among whom He tabernacled for a time, nnder the earth—the dead ; among whom He was numbered once (Romans 14.9, 11; Ephesians 4. 9, 10; Revelation 5.
13). The demons and the lost may be included indirectly, as even they give homage, thougli one of fear, not love, to Jesus (Mark .3. 11; Luke 8. 31; James 2. 19; see Note, v. 11). 11. every tongue—Cf. " every knee" (v. 10). In every way He shall be acknowledged as Lord (no longer as "servant," V. 7). As none can fully do so "but by the Holy Ghost" (1 Corinthians 12. 3), the spiiits of good men who are dead, must be the class directly meant, ti. 10, "under the earth." to the glory of God the Father—the grand end of Christ's mediatorial offlce and kingdom, which shall cease when tliis end shall have been fully realized (John .5. 19-23, 30; 17. 1, 4-7; 1 Corinthians 15. 24-28. 13. Wherefore—Seeing tliat we have in Christ such a specimen of glorj' resulting from "obedience" (i;.8)and humiliation, see that ye also be "obedient," and so "your salvation" shall follow your obedience, as ye have . . . obeyed —" even as ye have been obedient," viz., to God, as Jesus was
oi-der to carry out His sovereign gracious purpose towards you (Ephesians 1. 5, 9). 14. murmurlngs secret inurmuT^ ings and complaints against your fellow-men arising from selfishness: opposed to the example of Jesus just mentioned (cf. the use of the word, .John 7.12, 13; Acts 6.
1; 1 Peter 4. 9; Jude 16). disputlngs—The Greek is trans-
lated "doubting" in 1 Timothy 2. 8. But here referring to profitless "disputlngs" with our fellow-men, in relation
to whom we are called on to be " blameless and harmless"
(i'. 15): so the Greek is translated, Mark 9. 33, 34. These disputlngs flow from "vainglory" reprol)ated (v. 3); and abounded among tlie Aristotelian philosophers in Jlacedon, where Pliilippi was. 15. blameless and harmless— Witliout either the repute of mischief, or the inclination
"obedient" unto God {Note, v. 8). not as, &c.—"not as if" It were a matter to be done "in my presence only, but now (as things are) mucli more (with more earnestness) (In my absence)" (because my help is withdrawn from you). [Alford.] work out—carry out to its full perfection. "Salvation" is "worked in" (v. 13; Ephesians 1.11) believers by the Spirit, who enables tliem through faith to be justified once for all ; but it needs, as a progressive work, to be "worked out" by obedience, through the help of the same Spirit, unto perfection (2 Peter 1, 5. 3). The sound Christian neither, like the formalist, rests in the means, without loolcing to the end, and to tlio Holy Spirit who alone can make the means effectual; nor, like the fanatic, hopes to attain the end without the means, your own—The emphasis is on this. Now tliat Jam not present to further the work of your salvation, " work out your own salvation" yourselves the more carefully. Do not think this work cannot go on because I am absent; "for
to do It. [Alford.] sons—rather as GreeA;, " the children of God" (Romans 8. 14-16). Imitation of our heavenly Father is the instinctive guide to our duty as His cliildren, more than any external law (Matthew 5. 44, 45, 48). without rebuUe—" without (giving handle for) reproach," The whole verse tacitly refers by contrast to Deuteronomy
32. 5, "Their spot . . . not ... of His children ... a perverse and crooked generation" (cf. 1 Peter 2. 12). yc aliinc—lil., "appear." [Trench.] "Show yourselves" (cf. Matthew
5. 14-16; Ephesians 5.8-13). as lights In the world—The Greek expresses "as luminaries in the world," as the sun and moon, "the lights," or "great lights," in the material world or in the firmament. LXX. use the very .same Greek word in the passage. Genesis 1. 14, 16; cf. Note, Revelation 21. 11. 10. Holding forth—to them, and so applying it (tlie common meaning of the Greek; perhaps here including also the otiier meaning, " holding /a«<"). The image of light-bearers or luminaries is carried on from i'. 15. As tlie heavenly luminaries' light is closely connected with the life of animals, so ye liold forth the light of Christ's "word" (received from me) which is the "life" of the Gentiles (John 1.4; 1 John 1. 1, 5-7). Christ is "the Light of the world" (John 8. 12); believers are only "lightbearers" reflecting His llglit. that I may rejolee in— lit., "witti a view to (your being) a subject of ryoicing to me against the day of Christ" (ch. 4.1; 2 Corinthians 1.14;
(v. 13) it is God that worketh in you," &c. In this case adopt a rule different from the former (v. 4), but resting on the same principle of "lowliness of mind" (d. 3), rt'z.,
"look each on his own things," instead of "disputlngs" with others(v. 14). salvation—which is in " Jesus" (n. 10), as His name (meaning God-Saviour) implies, with fear and trembling—the very feeling enjoined on " servants," as to wliat ought to accompany their "obedience" (Ephesians 6. 5). So here. See that, as "servants" to God, after
1 Tliessalonlans 2. 19). that I have not run In valu--that
tlie example of Christ, ye be so "with the fear and trembling" which becomes servants; not slavish fear, but Irembling anxiety not to fall short of the goal (1 Corinthians 9.
it was not in vain that I laboured for your spiritual good. 17. Yea, and If—rather as Greek, " Yea, if even :" implying that he regarded the contingency as not unlikely. H»
i(J, 27; Hebrews 4. 1, " Let us/t«c, lest a promise bein^ li^lt us of entering into Ills rest, any should come short of it"), resulliny from a sense of our human insujflciency, and from the conscioustiess that all depends on the power of God, " who
liad assumed the possibility of his being found alive at Christ's coming (for In every age Christ designed Christians to stand in preparedness for His coming as at hand): he here puts a supposition which he regards m oioi*
worketh both to will and to do" (Romans 11. 20). "Paul, 3G4
Paul Pronisetk to Send Timothy. PHILIPPIANS in. His Warning against Judaiicn.
likely, viz., his own death before Christ's coming. I be offered—rather as Greek, "I am poured out." "I am made a libation." Present, not future, as the danger is threatening him now. As in sacrifices libations of wine were "poured upon" the offerings; so he represents his
erly a sending Epaphroditus back (ch. 4. 18). But as he had come intending to stay some time with Paul, tlie latter uses the word "send" (cf. v. 30). fellow-sojdlcr—in the "good fight" of faith (ch. 1.27, 30 ; 2 Timothy 2.3; 4. 7). your messenger — "apostle." The "apostles" or " messengers of the churches" (Romans 16. 7; 2 Corintliians
Pliillppian converts, offered through faith (or else tlieir
faith itself), as the sacrifice, and his blood as the libation
8.23), were distinct from the "apostles" specially commissioned by Christ, as the Twelve and Paul, ministered to my wants—by conveying tiie contribul ions from Pliilippi. The Greek leitourgon, lit., implies ministering in the
"poured upon" it (cf. Romans 15. 16; 2 Timothy 4. 6). service—Greek, "priest's ministration :" carrying out tlie image of a sacrifice. I rejoice—for myself (ch. 1. 21, 23). His expectation of release from prison is much fainter, than In the Epistles to Ephesians, Colossians, and Philemon, written somewhat earlier from Rome. The appointment of Tigellinus to be Praetorian Prefect, was probably the cause of this change. See Introduction, rejoice wItU yon all—AI-FORD tra7islates._ "1 congratulate yoa all," viz., on the honour occurring to you by my blood being poured out on the sacrifice of your faith. If they rejoiced already
ministerial office. Probaby Epapliroditus was a presbyter or else a deacon. 26. For—Reason for tliinking it "necessary to send " Epapliroditus. I'ranahite as Greek, " Inasmuch as he was longing after you all." full of heaviness—Tlie Greek expresses the being worn out and overpowered with heavy grief, because that ye had heard that he had been sick—rather, " that lie was sick." He
felt how exceedingly saddened you would be in Iiearing
it; and lie now is liasteniiig to relieve your minds of the anxiety. 27. Epaphroditus' sickness proves that the apostles had not ordinarily the permanent ^Ht of mira-
(as English Version represents), wliat need of his urging them, "Do j/e also joy," &c. 18. "Do ye also rejoice" at this honour to you, " and congratulate me" on my blessed " gain" (ch. I. 21). 19. Vei-. 22, " Ye know the proof of him
cles, any more than of inspiration : both were vouchsafed to them only for each particular occasion, as the Spirit thought fit. lest I shoiild have sorrow upon sorrow
. . . that ... he hath served with me," implies that Timothy had been long with Paul at Philippi. Accordingly, In the history (Acts 16. 1-4; 17. 10, 14), we find them setting out together from Derbe in Lycaoaia, and together again at Berea In Macedonia, near the conclusion of St. Paul's missionary journey: an undesigned coincidence between the Epistle and history, a mark of genuineness. [Paley.] From V. 19-dO, it appears Epaphroditus was to set out at once to allay the anxiety of the Philippians on his account, and at the same time bearing the Epistle; Timothy was to follow after the apostle's liberation was decided, when they could arrange their plans more definitely as to where Timothy sliould, on his return with tidings from Philippi, meet Paul, who was designing by a wider circuit, and slower progress, to reach that city. Paul's reason for sending Timothy so soon after having heard of the Philippians from Epaphroditus was, that they were now suffering persecutions (ch. 1. 28-30) ; and besides, Epaphroditus' delay through sickness on his journey to Rome from Philippi, made tlie tidings he brouglit to be of less recent date than Paul desired. St. Paul himself also hoped to visit them shortly. But I trust—Yet my death Is by no means certain; yea, " I hope (Greek)' in the Lord" (t. e., by tlie Lord's help), unto you— lit., "for you," t. e., to your satisfaction, not merely motion, to you. I also—That not only you " may be of good courage" (so
viz., tlie sorrow of losing him by death, in addition to the sorrow of my imprisonment. Here only occurs anything of a sorrowful tone in this Epistle, which generally is most joyous. 29. Receive him—There seems to be something behind respecting liim. If extreme afl'ection had been the sole ground of his " heaviness," no such exhortation would have been needed. [Alford.] in reputation—" in honour." 30. for the work of Christ— 012., the bringing of a supply to me, the minister of Christ. He was probably in a delicate state of health in sotting out from Pliilippi ; but at all hazards he undertook this service of Christian love, which cost him a serious sickness, not regarding his life—Most of the oldest MSS. read, " hazarding," &c. to sui>ply your lack of service —Not that Paul would imply, they lacked the will: what they " lacked " was the "opportunity" by which to send
tlieir accustomed liounty (oh. 4. 10). "That wliich ye would have done if you could [but which you could not through absence], he did for you; therefore receive liiin with all joy." [Alford.J
CHAPTER IIT.
Ver. 1-21. Warning against Judaizbrs: He has Greater Cause than they to Trust in Legal Righteousness, BUT Renounced it for Christ's Righteousness, IN which he Presses after Perfection: Warning AGAINST Carnal, Persons: Contrast of the Believer's Life and Hope. 1. Finally—rather, not with the notion of time, but making a transition to another general subject, "Furthermore" [Bbngel and Wahl] as in 1 Thessalonians 4. 1. Lit., "As to what remains," &c. It Is often used at the conclusion of Epistles for " finally " (Ephesians 0. 10; 2 Thessalonians 3. 1). But it;
Greek) on hearing of me {v. 23), but " I also, when I know your state." *0. His reason for sending Timothy above
all others: I have none so "like-minded," lU., "likesouled," with myself as is Timothy. Cf. Deuteronomy 13.
6, "Thy fi'iend which is as thine own soul" (Psalm 55. 14). Paul's second self, naturally Greek, "genuinely:" "with «incere solicitude." A case wherein tlie Spirit of God 80 changed man's nature, that to be natural was with him to be spiritual: the great point to be aimed at. 21. Translate as Greek, " They all" (viz., who are now with ine, ch. 1. 14, 17; ch. 4.21: such Demas, then with liiin, proved to be, Colossians 4.14; cf. 2 Timothy 4.10; Philemon 24). seek their oMrn—Opposed to Paul's precept (u. 4; 1 Corinthians 10. 24, 33; 13.5). This Is spoken, by comparison with Timothy ; for ch. 1. 16, 17, implies that some of those with Paul at Rome were genuine Christians, thougli not so self-sacrificing as Timothy. Few come to the help of the Lord's cause, where ease, fame, and gain, have to be sac-
is not restricted to this meaning, as Alford thinks, supposing that Paul used It here intending to close his Epis-
tle, but was led by the mention of the Judalzers intoa more lengthened dissertation, the same things—concerning "rejoicing," the prevailing feature in this Epistle (ch. 1.
18, 25; 2. 17; 4. 4, where, cf. the "again I say," with " the same things" here). "In the Lord," marks tlie true ground of joy, in contrast with "liaving confidence in the
rificed. Mast help only when Christ's gain is compatible with their own (Judges 5.17,23). 23. Rare praise (Nehemiah 7. 2). as a son with the father—/ra?i.v/«/!<?, " as a child (*(r)-t)e</t) a father." served with me—WIkui we might expect the sentence to run tlius, "As a child .lervetJt a
flesh," or in any outward sensible matter of boasting (v.
3). not grievous—"not irksome." for you It is safe-
Spiritual joy is the best safety against error (v. 2; Nehemiah 8. 10, end). 2. Bewnre—G'ree*, " Have your eye on "
so as to beware of. Contrast "mark," or "observe," viz., so as to follow V. 17. Ao^a— Greek, " the dogs," viz., those impure persons "of whom I have told you often " (v. 18,
father, so he served me ;" he changes It to " served tci/h me"
in modesty; as Christians are not servatUs TO one another, but servants of God with one another (cf. ch. 3. 17). In the Gospel —Greefc, "unto," or "for the Gospel." 23. so soon as I shall see i.e., so soon as I sliall have known fur cer-
19); "the abominable" (cf. Revelation 21. 8, with 22. 15; Matthew 7. 6; Titus 1. 15,16): "Dogs" in filtlUness, un-
chastlty, and snarling (Deuteronomy 2:118; Psalm 59.6,
tain. 24. also myself—as well as Timotliy. 25. I supposed—"I thought it necessary." to send—It was prop-
14, 15; 2 Peter 2. 22): especially "enemies of the cross of
Clirist" (f. IS; I'salm -I'Z. 16,20). The Jews regarded the
36o
Pui^l Givelh up all for Otrist, PHILIPPIANS III. but Counteth it as Xothtng.
(jentUes as "dogs" (Matthew 15. 26); but bythcir own nnbolief they have ceased to be the true Israel, and are become "dogs" (cf. .Isaiah 56.10,11). evil workers—2 Corinthians 11. 13, "deceitful workers." Not .simply "evildoers" are meant, but men who "worked," indeed, ostensibly for the Gospel, but worked for evil: "serving not our Lord, but their own belly" (v. 19; cf. Romans 16. 18). Translate, " The evil workmen," i. e., bad teachers (cf. 2 Timothy 2. 15). coxkciaion—Circumcision had now lost its spir-
law, and which flows from "the righteousness of God by faith," he on the contrary declares (t;. 12-14) that he has not attained perfection. 7. gain—rather as Greek, " gn\t\s:'' Including all possible advantages of outward status, which he had heretofore enjoyed. I counted— GrccA-, " I
ftaye counted for Clirist's sake loss." He no longer uses the plural as in "gains;" for he counts them all but one great "loss" (Matthew 16. 26; Luke 9. 25). 8. Yea doubtless—The oldest MSS. omit "doubtless" (.Greek, "ge"): translate, " nay more." Not on\y " have I counted" tfiose things just mentioned "loss for Christ's sake, but, moreover, I even DO count all things but loss," &c. for the excellency— Greefc, " On account of the surpassing excellency (the super-eminence above them all) of the knowledge of Christ Jesus." my l.ord—Believing and loving appropriation of Him (Psalm 63. 1; John 20.28). for whom—"on account of whom." I have sutfered the loss—Not merely I "counted" them "loss," but have actually lost them, all things—The Greek has the arti-
itual significance, and was now become to those who rested on it as any ground of justification, a senseless mu-
tilation. Christians have the only true circumcision, x-iz.,
tiiat of the heart; legalists have only "concision," i.e.,
the cuttting off of the flesh. To make " cuttings in the flesh " was expressly prohibited by the law (Leviticus 21.5): it was a Gentile-heathenish practice (1 Kings 18. 28); yet
this, writes Paul indignantly, is what these legalists are virtually doing in violation of the law. There is a remarkable gradation, says Birks (Horcs ApostoUcw) in St. Paul's language as to circumcision. In his first recorded discourse (Acts 13. 39), circumcision is not named, but implied as included In the law of Moses which cannot justify. Six or seven years later, in Epistle to Galatians (3. 3), the
cle, referring to the preceding "all things:" "I have suffered the loss of them all." dung Greek, " refuse (such as excrements, dregs, dross) cas< to the dogs," as the derivation etc presses. A "loss" is of something having value; but "refuse" is thrown away as not worthy of being any more touched or looked at. win—translate, to accord with the translation, V. 7, " gai7v Christ." A man cannot make other things his " gain" or chief confidence, and at the same time " gain Christ." He who loses all things, and even himself, on account of Christ, gains Christ: Christ is His, and He is Christ's (Song of Solomon 2. 16; 6.
first Epistle in which it is named, its spiritual inefficiency
is maintained against those Gentiles' who, beginning in the Spirit, thought to be perfected in the flesh. Later, in Epistle to Romans (2. 28, 29), he goes farther, and claims the substance of It for every believer, assigning the shadow only of It to the unbelieving Jew. In Epistle to Colossiaus (2. 11 ; 3. 11), still later, he expounds more fully the true circumcision as the exclusive privilege of the be-
3 ; Luke 9. 23. 24 ; 1 Corinthians 3. 23). 9. be found In lilm —"be found" at His coming again, living spiritually "in Hira" as the element of my life. Once lost, I have been "found'" and I hope to be perfectly "found" by Him (Luke 15. 8). own rlghteonsuess ... of the law—(T'. 6; Romans 10. 3, 5.) "Of," i. e., from, righteousness ... of God by faith Greek, " which is from God (resting) upon
liever.. Last of all here, the very name is denied to the