Bible Commentary (1871–1879 Edition)
Duties of Children to their Parents. EPHESIANS VL Of Servants to their Masttrt, duty Is more expressly prescribed to children than to parents; for love descends rather than asceiids. [Ben» GEL.] This verse proves the law in the Old Testament U not abolished. 3. long on the earth—In Exodus 20. 12, " long upon the land which the Lord thy God giveth thee," which St. Paul adapts to Gospel times, by taking away tho local and limited reference peculiar to the Jews in Canaan. The godly are equally blessed in every land, as th« Jews were in the land which God gave them. This prom-
MSS., have them. 31. For this cause—The propagation of the Church from Christ, as that of Eve from Adam, Is the foundation of the spiritual marriage. The natural marriage, wherein "a man leaves father and mother (the oldest MSS. omit 'his') and is joined unto his wife," is not the principal thing meant here, but the spiritual marriage represented by It, and on which it rests, whereby Christ left the Father's bosom to woo to Himself the Church out of a lost world: «. 32 proves this: His earthly mother as mch, also, He holds in secondary account as compared with His spiritual Bride (Luke 2. 48, ig; 8.19-21; 11.27,28). He shall again leave His Father's abode to consummate the union (Matthew ise is always fuia Ued, either literally, or by the substltation of a higher blessing, viz., one spiritual and eternal (Job 5. 26 ; Proverbs 10. 27). The substance and essence o{ the law are eternally In force: Its accidents alone (applying to Israel of old) are abolished (Romans 6. 15). 4» fathers— including mothers; the fathers are specified aa being the fountains of domestic authority. Fathers are more prone to passion In relation to their children than mothers, whose fault is rather over-indulgence, provok* not—irritate not, by vexatious commands, unreasonable blame, and uncertain temper. [Alford.] Colossians 3.
25. 1-10; Revelation 19. 7). tUey two shall he one fleshSo the Samaritan Pentateuch, LXX., Ac, read (Genesis
2. 24), instead of " they shall be one flesh." So Matthew
19. o. In natural marriage, husband and wife combine the elements of one perfect human being: the one being Incomplete without the other. So Christ, as God-man, is pleased to make the Church, the body, a necessary adjunct to Himself, the Head. He is the archetype of the Church, from whom and according to whom, as the pattern, she is formed. He is her Head, as the husband Is of the wife (Romans 6. 5; 1 Corinthians 11.3; 15. Jo). Christ will never allow any power to sever Himself and His bride, Indissolubly Joined (Matthew 19.6; John 10.28, 29; 13. 1).
21, "lest they be discouraged." nnrtnre Greek, "discipline," viz., training by chastening in act where needed (Job 5. 17; Hebrews 12.7). admonition—training by word* (Deuteronomy 6.7; Proverbs 22.6, Margin, "catechise"), whether of encouragement, or remonstrance, or reproof, according as is required. [Trench.] Contrast 1 Samuel
3. 13, Margin, of the Lord—such as the Lord .approves, and by His Spirit dictates. 5. Servants— " slaves." mnsters according to the flesh—in contrast to your true and lieavenly Master (u. 4). A consolatory hint that the mastership to which they were subject, was but for a time [Ciirysostom] ; and that their real liberty was still their own (1 Corinthians 7. 22). fear and trembling—not slavish terror, but (1 Corinthians 2. Z,Note; 2 Corinthians 7.15) an anxious eagerness to do your duty, and a fear of displeasing, as great as is produced in the ordinary slave by " threatenings" (v. 9). singleness—without double-mlndedness, or "eye-service" (v. 6), which seeks to please outwardly, without the sincere desire to make the master's interest at all times the first consideration (1 Chronicles 29.17; Matthew 6.22,23; Luke 11.34). "Simplicity." ft. (Colossians 3. 22.) Seeking to please their masters only so long as these have their eyes on them : as Gehazi was a very different man in his master's presence from what he was In his absence (2Klugs5). men-plcnsers—not Chrlst-
Rather, " This mystery Is a great one." This profound truth, beyond man's poiver of discovering, but now revealed, viz., of the spiritual union of Christ and tlje Church, represented by the marriage union, is a great one, of deep Import. See iVote, I'. 30. So "mystery" is used of a Divine truth not to be discovered save by revelation of God (Romans 11.2d; 1 Corinthians 15. 51). The Vulgate wrongly translates, "This Is a great sacrament," which Is made the plea by the Romish Church (in spite of the blunder having been long ago exposed by their own commentators, CajetAN and Estius) for making marriage a socromeni ;
It is plain, not marriage in general, but that of Christ and the Church, is what is pronounced to be a "great mystery," as the words following prove, "/(emphatic) say it In regard to Christ and to the Church" (so the Greek is best translated). "I, while I quote these words out of Scripture, use them in a higher sense." [Conybeare and HowsoN.] 33. Nevertheless—Not to pursue furtlier the mystical meaning of marriage. Translate a,s Greek, "Do ye also (as Christ does) severally each one so love," <Sc. The words, " severally each one," refer to them in their individual capacity, contrasted with the previous collective View of the members of the Church as the bride of Christ.
ple.'tsers (cf. Galatians 1. 10; 1 Thessalonians 2. 4). doing the will of God—the unseen but ever-present Master : the best guarantee for your serving faithfully your earthly master alike when present and when absent, from the heart—?i7., soul (Psalm 111. 1 ; Romans 13. 5). 7. good will —expressing his feeling towards his master; as "doing the will of God from the heart" expresses the source of that feeling (Colossians 3. 2;i). "Good will" is stated by Xenophon (Economics) to be the principal virtue of a slave towards his master: a real regard to his master's interest as if his own, & good will which not even a master's severity can extinguish. 8. any man Aoeth— Greek, "any man shall h.tve done," t. e., shall be found at the Loi-d's coining to have done, the same—In full payment. In heaven's currency, shall . . . receive—(2 Corinthians 5.
CHAPTER VI.
' Ver. 1-24. Mutual Duties of Parents and Children: Masters and Servants: Our Life a Wartare: The Spiritual Armour Needed against Spiritual Foes. Conolusion. 1. obey—Stronger than the expression as to wives, "submitting," or "being subject" (ch.5. 21). Obedience Is more unreasoning and Implicit; submission is the willing stibjcctiori of an inferior in point of order to one who has a right to command, in the Lord—Both parents and children being Christians "in the Lord," expresses the element In which the obedience Is to take place, and the motive to obedience. In Colossians 3.20, It is, "Children, obey your parents mall things." This clause, "iu the Lord," would suggest the due limitation of the obedience required (Acts 5.29; cf. on the other hand, the abuse, Mark
10; Colossians 3. 25; but all of grace, Luke 17. 10.) bond or free—(1 Corinthians 7.22; 12. 13; Galatians 3. 2S; Colossians
3.11.) Christ does not regard such distinctions In His present dealings of grace, or in His future judgment. The slave that has acted faithfully for the Lord's sake to his master, though the latter may not repay his faithfulness, shall have the Lord for his Paymaster. So the freeman who has done good for the Lord's sake, though man may not pay him, has the Lord for his Debtor (Proverbs 19. 17). 9. the same things—3/ii/ai4 mutandis. Show the same regard to God's will, and to your servants' well-being, in your relation to them, as they ought to have In their relation to you. Love regulates the duties both of servants and masters, as one and the same light attempers varioud colours. Equality of nature and faith is superior to distinctions of rank. [Bengel.] Christianity makes all men brothers: of. Leviticus 25. 42, 43; Deuteronomy 15, 12; Jeremiah 34,14 as to how the Hebrews were bouud to treat
7. 11-13). right—Even by natural law we should render obedience to them from wliom we have derived life. 2. Here the authority of revealed law is added to that of natural law. which Is. . .promise—The "promise" Is not made the main motive to obedience, l>ut an Incidental one. The main motive is, because It Is God's will (Deuteronomy 5. 16, "Honour thy father and mother, as the Lord thy God COMMANDED thee"); and that it Is so peculiarly, is shown by His accompanying It "with a promise." Ant—in the decalogue with a special promise. The prom Ihi lu the second commandment Is a generalone. Their 3aC
Our Life is a Warfare, EPHESIANS VI. 27ie Whole Christian Armow.
their brethren in service; much more ought Christians to act with love, threatening Greek, "the threatening" which masters commonly use. " Masters" in the Oreek, is not so strong a term as " despots :" it implies authority, but not absolute domination, your Master also—Tlie oldest MSS. read, "the Master both of them and you:" "their Master and yours." This more forcibly brings out the equality of slaves and masters In tlie sight of God. Sbneca, 2'hyesles, 607, says, " Whatever an inferior dreads ftom you, tills a superior Master threatens yourselves with: every authority here is under a higher above." As you treat your servants so will He treat you. neither capable of such fancies). Satan tries to parody, or imitate in a perverted way, God's working (2 Corinthians
11. 13, 14). So wlien God became incarnate, Satan, by his demons, took forcible possession of human bodies. Thus the demoniacally possessed were not peculiarly wicked, but miserable, and so fit subjects for Jesus' pity. St. Paul makes no mention of demoniacal possession, so that In the time he wrote, it seems to have ceased; it probably was restricted to the period of the Lord's incarnation, and of the foundation of His Church, spiritual wickedness —rather as Greek, " The spiritual hosts of wickedness." As three of the clauses describe the power, so this fourth, the wickedness of our spiritual foes (Matthew 12. 45). In high places Greek, "heavenly places:" in ch. 2. 2, "the air," where see the Note. The alteration of expression to " in heavenly places, " is in order to mark the higher range of their powers than ours, they having been, up to the ascension (Revelation 12. 5, 9, 10;, dwellers " in the heavenly places " (Job 1. 7), and be4ng now in the regions of the air wliich are called the heavens. Moreover, pride and presumption are the sins in heavenly places to which they tempt especially, being those by which they themselves. . . respect of persons—He will not, in judging, acquit thee because thou art a master, or condemn him because he is a servant (Acts 10. 34; Romans 2. 11 ; Gahitians 2. 6; Colosslans 3. 23; 1 Pt ter 1. 17). Derived from Deuteronomy
10. 17; 2 Chronicles 1!). 7. 10. my brethren—Some of the oldest MSS. omit til ese words. Some witli Vulgate veia.\n them. The phrase occurs nowhere else in the Kpistle (see, however, V. 23) ; if genuine, it is appropriate herein the close of the Epistle, where he is urging his fellow-soldiers to the good light in the Christian armour. Most of the oldest MSS. for "finally," read, " henceforward," or " from henceforth" (Galatians 6. 17). be strong — G'reeA, "be strengthened." In the po»vcr of his might Christ's might: as in ch. 1. 19, it is the Father's might. 11. the whole a«-mour—The armour of light (Romans 13. 12); on the right hand and left (2 Corinthians 6. 7). The pa-noply fell from heavenly places (Isaiah 14. 12-15). But believers have nauglit to fear, being "blessed v/ith all spiritual blessings in the heavenly places " (ch. 1. 3). 13. take . . of God—not " make," God has done that: you have only to " take up " and put it on. Tlie Ephesians were familiar with the idea of the gods giving armour to mythical heroes: tlius St. Paul's allusion would be appropriate, the evil day—the day of Satan's special assaults (ti. 12, 16) in life and at the dying hour (cf. Revelation 3.10). We must liave our armour always on, to be ready against the ofl'ensive and defensive. An image readily suggested by the Roman armoury, St. Paul being now in Home. Repeated emphatically, v. 13. In Romans 13. U it is, "Put ye on the Lord Jesus Christ;" in putting on Him, and the new man in Him, we put on " the whole armour ot Goil." No opening at the head, the feet, the heart, tlie belly, the eye, the ear, or the tongue, is to be given to Satan. Believers have once for all overcome him; but on the ground of this fundamental victory gained over him, they are ever again to fight against and overcome him, even as they who once die with Christ have continually to morevil day wliicli may come at any moment, the war being perpetual (Psalm 41.1, Margin), done all—ratlier, "accomplished all things," viz., necessary to the fight, and becoming a good soldier, stand—The repetition in v. 11, 14, sliows that standing, i. e., maintaining our ground, not yielding or fleeing, is the grand aim of the Christian soldier. Translate as Greek, "Having girt about your loins with truth," t. e., witli truthfulness, sincerity, a good conscience (2 Corinthians 1. 12; 1 Timothy 1. 5, 18; 3. 9). Truth tify their members upon earth (Romans 6. 2-14 ; Coiossians
8.3,5). of God—furnished by God ; not our own, else it would not stand (Psalm 35. 1-3). Spiritual, therefore, and mighty tlirough God, not carnal (2 Corinthians 10. 4). wiles lit., "schemes sought out" for deceiving (cf. 2 Corinthians 11. 14). the devil—the ruling chief of the foes is the band that girds up and keeps together the flowing robes, so as that the Chiistian soldier may be unencumbered for action. So the Passover was eaten with the loins girt, and the shoes on the feet (Exodus 12. 11; cf. Isaiah 5. 27; Luke 12. 35). Faithfulness (LXX., "truth")
(v. 12) organized into a kingdom of darkness (Matthew 12.
28), opposed to the kingdom of light. 13. GreeA, " For our wrestling C^/ie wrestling' in wliicii we are engaged) is not against flesh," (ko. Flesh and blood foes are Satan's mere is the girdle of Messiah (Isaiah 11. 5): so truth oi His followers, having on— GrA, " having put on." breastplate of righteousness— Isaial) 59. 17, similarly of Messiah. "Rigliteousness " is here joined with "truth," as in ch, tools, the real foe lurking behind them is Satan liimself, with whom our conflict is. " Wrestling " implies that It
5. 9 : righteousness in works, truth in words [EsTius] (1 John
Is a hand-to-liand and foot-to-foot struggle for the mastery: to wrestle successfully with Satan, we must wrestle with GoD in irresistible prayer like Jacob (Genesis 32. 24-
3. 7). Clirist's rigliteousness inwrought in us'by the Spirit. "Faith and love," i.e., faith working righteousness by love, are "the breastplate" In 1 Thessalonians 5.8. 15. Translate, "Having shod your feet" (referring to the sandals, or to the military shoes then used), the prepara tlon—rather, "the preparedness," or " readiness of," t. arising from the "Gospel" (Psalm 10. 17). Preparedness
29; Hosea 12.4). I'ranslale, "The principalities . . . the powers " (ch. 1. 21 ; Note; 3. 10; Colosslans 1. 16). The same grades of power are specified in the case of the demons here, as in that of angels there (cf. Romans 8. 38; 1 Corinthians 15.24; Coiossians 2. 15). Tlie Ephesians liad practised sorcery (Acts 19. 19), so that he appropriately treats of evil spirits in addressing them. The more clearly any book of Scripture, as this, treats of tlie economy of the kingdom of light, the more clearly does it set forth the kingdom of darkness. Hence, nowhere does the satanic kingdom come more clearly into view than in the Gospels which treat of Christ, the true Light, rulers of thedark> ucss of this world — Greek, "age" or "course of tlie world." But the oldest M.SS. omit "of world." IVanslate, "Against the world-rulers of this (present) darkness " (ch.
to do and sufler all that God wills; readiness for march, as a Christian soldier. Gospel of peace—(cf. Luke 1. 79; Romans 10.15). The "peace" within forms a beautiful contrast to the raging of the outward conflict (Isaiah
26. 3; Philippians 4. 7). 16. Above all—rather, "Over all;" so as to cover all that has been put on before. Three integuments are specified, the breastplate, girdle, and shoes; two defences, the helmet and shield; and two oflensive weapons, the sword and the spear (prayer), AliFORD translates, "Besides all," as the Greek Is translated, Luke 3. 20. But if it meant this, it would have come last in the list (cf. Coiossians 3. 14). shield —the large oblong oval door-Uke shield of the Romans, four feet long by two and a half feet broad ; not the small round buckler, ye shall be able—not merely "ye may." The shield of faith will certainly intercept, and so "quench, all the fiery darts" (an image from the an-
2. 2; 5. 8; Luke 22. 53; Coiossians 1. 13). On Satan and his demons being "world-rulers," cf. John 12.31; 14.30; 16.
11; Luke 4.6; 2 Corinthians 4. 4; 1 John 5. 19, Gree/k, " lieth in the wicked one." Though they be "world-rulers," they Kre not the ruler of the universe; and their usurped rule of the world Is soon to cease, when He shall "come wliose right it Is " (Ezekiel 21. 27). Two cases prove Satan not to be a mere subjective fancy: (1.) Christ's temptation; (2.) the entrance of demons into the swine (for these are incient flre-darts, formed of cane, with tow and combustibles ignited on the head of the shaft, so as to set fire to wood-work, tents, Ac.) of the wicked—rather " of the
Introduction. PHILIPPIANS. IrUirockustiM,
KViz. ONE." Faith conquers him (1 Peter 5. 9), ami his darts of temptatiou to wrath, lust, revenge, despair, &c. It overcomes the world (1 John 5. 4), and so the prince of the world (1 John 5. 18). 17. take—A diflerent Greek word from that in v. 13, 16; translate, tlierefore, " Receive," "accept," viz., the iielmet offered by the Lord, viz., "salvation" appropriated, as 1 Thessalonians 5. 8, "Helmet, tlie hope of salvation ;" not an uncertain hope, but one llia't brings with it no shame of disappointment (Romans 5. 5). It is ubjoined to the shield of faith, as being its inseparable accompaniment (cf. Romans 5. 1, 5). The head of the soldier was among the principal parts to be defended, as on it the deadliest strokes might fall, and it is the head that commands the whole body. The head is the seat of the mind, which, when it has laid hold of the sure Gospel "hope" of eternal life, will not receive false doctrine, or give way to Satan's temptations to despair. God, by this hope, " lifts up the head" (Psalm 3. 3; Luke 21. 2^i). sworrt of tlie Spirit—j. e., furnished by the Spirit, who inspired the writers of the word of God (2 Peter 1. 21). Again the Trinity is implied : the Spirit here ; and Christ in " salvation " and God the Father, v. 13 (cf. Hebrew 4. 12; Revelation 1. 16; 2. 12). The two-edged sword, cutting both ways (Psalm 45. 3, 5), striking some with conviction and conversion, and others with condemnation (Isaiali 11. 4; Reve-'ation 19. 15), is in the mouth of Christ (Isaiah 49. 2), In the hand of His saints (Psalm 149. 6). Clirisfs use of this sword in the temptation is our pattern as to how we are to wield It against Satan (Matthew 4. 4, 7, 10). There is no armour specified for the back, but only for the front of the body; implying that we must never turn our back to the foe (Luke 9. 62) ; our only safety is in resisting ceasedertake to speak; a formula used in set nndoemn speech. Job 3. 1 ; Daniel 10. 16), so as with boldness to make known,"
Bold plainness of speech was the more needed, as the Gospel is a " mystery" undiscoverable by mere reason, and only known Ijy revelation. Panl looked for utterance to h& given him; he did not depend on his natural or acquired power. The shortest road to any heart is lound by heaven ; pray to God to open tlie door and to open your mouth, so as to avail yourself of every opening (Jeremiah
1. 7, 8; Ezekiel 3. 8, 9, 11; 2 Corinthians 4. 13). 30. For— Greek, as in v. 19, " On behalf of which.'; an ambassador In bonds—A paradox. Ambassadors were held inviolable bj' the law of nations, and could not, without outrage to every sacred right, be put in chains. Yet Christ's "ambassador is in a chain!" The Greek is singular. The Romans used to bind a prisoner to a soldier by a single chain, in a kind of free custody. So Acts 28. 16, 20, "I am bound
this chain." The term, "bonds" (plural), on the other hand, is used when the prisoner's hands or feet were bound together (Acts 26. 29); cf. Acts 12. 6, where the plural marks the distinction. The singular is only used of the particular kind of custody described above; an undesigned coincidence. [Paley.] 21. that ye also—as I have been discussing things relating to you, so that ye also may know about me (cf. Colossians 4. 7, 8). Neandeb takes it, "Ye also," as well as the Colossians (Colossians
4. ").(?) my affairs— GreeA;, "the things concerning me." how I do—how I fare. Tychicus—an Asiatic, and so a fit messenger bearing tlie respective Epistles to Ephesus and Colosse (Acts 20.4; 2 Timothy 4.12). a— Greek, "the beloved lirother," &c. ; the same epithet as in Colossians
4. 7. minister e., servant. In the Liord—in the Lord's work. 2:3. for the same pui-pose Greek, "for this very purpose." Colossians 4. 8 is almost word for word the same as this verse, our affairs Greek, "the things concerning us," viz., concerning myself. "Aristarchus, my fellowprisoner, and Marcus, sister's son to Barnabas" (Colossians 4. 10). 23. love witit faith—Faith is presupposed as theirs; heprays that love may accompany it (Galatians 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 ii Uke 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.
INTRODUCTION.
TE 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 laulince, 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 suspicion. 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 Epistle, 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 af Tection 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-
CHAPTER I.
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 aposlate, "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 letfirst 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 conmunlon, 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 pre Bided and received the name " Kishop," in the more re Btrlcted 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 Pult 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 snfi Tering 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 afl Tection, 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 emlate, " 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
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 attenroot, 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 completed "salvation" (Hebrews 9. 28) to me and all whoso "earnest expectation" (v. 20) Is that Christ may be magulfled 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)-anslate, "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 Gospel, 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). Chrlstnot 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 afi Tections ; 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." [Bengel,.] 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," tiz., " 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 ofl Tered." 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).
CHAPTER II.
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 jnle me in my al Hlctloua bornt