John Gill's Exposition of the Entire Bible.

John Gill's Exposition of the Entire Bible.

Philippians 3:1



INTRODUCTION TO PHILIPPIANS 3



In this chapter the apostle cautions the Philippians against false teachers, whom he describes as evil men, and exhorts them to walk as they had him, and other faithful ministers for an example. And whereas these judaizing teachers were for drawing them off from Christ, and weakening their joy and glorying in him, he exhorts them in the first place to rejoice in Christ, Php 3:1, and to beware of them, whom he describes as dogs, as evil workers, as the concision, Php 3:2, and opposes to them the characters of real saints, who are truly what they vainly boasted of, really circumcised persons in a Gospel sense, spiritual worshippers of God, joyful believers in Christ, and such as placed no confidence in outward things, Php 3:3, This the apostle illustrates in his own case, who had as much reason for trusting in such things as any man whatever, Php 3:4, of which he gives an enumeration in several particulars, Php 3:5, upon which he passes his judgment, and shows of what account, and in what esteem they were with him before, and now; that formerly they were reckoned gain, but now loss, Php 3:7, and which he explains as referring to every thing short of Christ, and in comparison of the knowledge of him, and which he preferred to everything; and this he confirms by his willingness to suffer the loss of all things for him; his ends in which were, that he might win him, and be found in him, without his own righteousness, that legal one the false teachers extolled, and with the righteousness of God which faith receives, and is the only justifying one; and that he might know more of him, feel more of his power, have more fellowship with him, and conformity to him, Php 3:8. His view in all which was, that he might attain to that glorious and happy state of the resurrection of the dead in Christ, Php 3:11, and to prevent mistakes, and anticipate an objection that might be made to him, as if he ascribed perfection to himself in the present state, he owns he had not arrived to it: all he meant was, that it was his desire to enjoy that which Christ had laid hold on him for; in order to which he buried in oblivion what was past, looking and pressing to things before hint, even to Christ, and the glory he was called unto, which was with him, Php 3:12. Next follow various exhortations, as to be of the same mind with the apostle in pressing after spiritual and heavenly things, to which he exhorts those that had a greater knowledge of them than others; and who, though otherwise minded, the apostle was persuaded would have, the same revealed to them, Php 3:15, and both he exhorts, according to their different attainments, to walk by the same rule and mind the same thing, Php 3:16, and to be followers of him, and of them that walked after his example, Php 3:17, giving this as a reason, because there were men who walked otherwise, to the grief of him, to the dishonour of Christ, and to their own shame and destruction, whom he describes as sensual and earthly minded men, Php 3:18, and to engage them to follow him, and others, and not such persons, he draws a character of them opposite unto them; that whereas the minds of those others were carnal and earthly, their minds were spiritual and heavenly; their conversation was in heaven, and they were waiting for Christ from hence, Php 3:20, and the blessedness they expect from him then, is the resurrection of their bodies, which is illustrated by the efficient cause of it, Christ; the subject of it, their vile bodies, as in this lifts, and in the grave; the exemplar and pattern of it, the glorious body of Christ; and the means by which it will be effected, the energy and power of Christ, who is omnipotent, Php 3:21.



Ver. 1. Finally, my brethren, rejoice in the Lord,.... The Syriac version reads, "in our Lord", i.e. Christ. The apostle seems as if he was about to conclude his epistle; and therefore, as if he was taking his farewell of this church, and giving his last advice to them, he exhorts them in a most affectionate manner, as his dear brethren in a spiritual relation, that they would make Christ their chief joy; that whatever sorrow they might have on account of his bonds, or the sickness of Epaphroditus, yet, he observes they had reason to rejoice in their Lord and Saviour; and however, it might be matter of rejoicing to them to hear of his hope of coming once more to them, and of the recovery of their minister and his return to them, yet Christ should be the principal object of their joy. A believer has always reason to rejoice in Christ; in the greatness of his person, he being in the form of God, and equal to him, and therefore able to save his to the uttermost by his obedience and death, and has interest enough in heaven to make his intercession prevalent and successful and power to keep safe all that are committed to him; and in the fitness of his person to be a Mediator, and daysman, to take care of things pertaining to the glory of God, and to make reconciliation for sin; and in the fulness of his person, he having all grace in him for his people, which is all theirs, and with joy may they draw water out of the full wells of salvation in him; and in the beauty of his person which surpasses all others, a sight of which fills with joy unspeakable, and full of glory. They may, and should rejoice, as they sometimes do, in his salvation; in the contrivance of it by infinite wisdom; in the impetration of it by himself; and in the application of it by his spirit; and that because hereby justice is satisfied, the law is magnified and made honourable, sin is finished, and an everlasting righteousness brought in. Also they are called upon to rejoice in his resurrection, which is for their justification; in his ascension, seeing he then received gifts for men; and in his session at the right hand of God, which is in their nature; and in his intercession which is to their advantage; and in all the relations he stands in to them, as head, husband, father, brother, friend; and in everything that is his, and that belongs unto him, as his Gospel, ordinances, ways, and worship.



To write the same things to you. The apostle finding he had more time on his hands, or fresh thoughts occurred to him, writes on, and makes an apology for writing the same things, which he had either wrote to other churches, or which he had delivered when first among them, or which he had since wrote to them. For sometimes it is necessary to say and write the same things over and over again, partly that they may be the better understood, and partly that they may be more strongly fixed in the memory; as also, that the saints may be the more established in the present truth: and which he says,



to me indeed [is] not grievous; or troublesome; he found no backwardness to it, nor sluggishness in it; he was not loath to do it, nor was it wearisome to him; or made him slothful, as the Arabic renders it; nor was he afraid to repeat what he had wrote, or again to warn them against false teachers, of whom he stood in no fear:



but for you [it is] safe; or "necessary", as the Vulgate Latin version reads, being a means of preserving them from the error of the wicked; for though the saints are safe in Christ, and can never finally and totally be deceived, yet the Gospel, and the frequent ministration of it, are a means of keeping them from the deception of evil men; for as the Syriac version renders it, "they make you more cautious"; when truth is repeated, and afresh confirmed, it guards against falling in with damnable heresies. And so the Arabic version renders it, "is a guard", or "garrison to you".





Philippians 3:2



Ver. 2. Beware of dogs,.... By whom are meant the "judaizing" teachers, who were for imposing the works and ceremonies of the law upon the Gentiles, as necessary to salvation; and they have the name retorted on them they used to give to the Gentiles; see Mt 15:26; nor should they think it too severe, since the Jews themselves say {p},



"the face of that generation (in which the Messiah shall come) shall he, blkh ynpk, "as the face of a dog".''



The apostle calls them so, because they returned to Judaism, as the dog to its vomit, 2Pe 2:22; and because of the uncleanness in which many of them lived, and the impudence they were guilty of in transforming themselves into the apostles of Christ, and putting themselves upon an equal foot with them; as also for their calumny and detraction, their wrangling with the apostles, snarling at their doctrines, and biting them with the devouring words of reproach and scandal: likewise, they may be styled dogs for their covetousness, being such greedy ones as in Isa 56:10, with feigned words making merchandise of men; and for their love of their, bellies, which they served, and not Christ, and made a god of, Php 3:19. Moreover, because they were without, as dogs are, Re 22:15; having gone out from the communion of the saints, because they were not of them; or if among them, yet not true members of Christ, nor of his mystical body; all which are so many arguments why the saints should beware of them, and why their persons, conversation, and doctrine should be avoided.



Beware of evil workers: meaning the same persons, who were deceitful workers, did the work of the Lord unfaithfully, walked in craftiness, and handled the word of God deceitfully, endeavoured to subvert the Gospel of Christ, and the faith of men in it; who worked from bad principles, and with evil views; and notwithstanding their large pretensions to good works, teaching that justification and salvation were by them, which notion the apostle tacitly refers to in this character; yet were of bad a character, and such as Christ will reject another day as workers of iniquity; a character they deservedly bear, if there was no other reason for it than their preaching the doctrine of salvation by men's own works of righteousness, and who, and their ministry, are by all means to be shunned.



Beware of the concision; the men of the circumcision, as the Arabic version renders it; they chose to be called so, but the apostle would not give them that name, but calls them the "concision"; or "the concision of the flesh", as the Syriac version renders it; referring either to the cuttings in the flesh, forbidden Le 21:5; or to the circumcision of the flesh rather, which they valued themselves upon, and were for introducing among the Gentiles, whereby they made sad divisions, and cutting work among the churches; and were some of them at least "cut" off, as the Ethiopic version renders it, from the churches; and who, as much as in them lay, cut themselves off from Christ, and rendered him unprofitable to them; see Ga 5:2.



{p} Misn. Sota, c. 9. sect. 15.





Philippians 3:3



Ver. 3. For we are the circumcision,.... And not they; they have the name, and we the thing, or that which legal circumcision was a shadow of, namely, circumcision of the heart; which lies in being pricked to the heart under a true sense of sin; in having the hardness of the heart removed, and the iniquity of it laid to open view; in pain and contrition of heart about it, joined with shame for it, and loathing of it, the consequence of which is, a putting off of the body of the sins of the flesh, Col 2:11, according to the former conversation; and also in a renouncing a man's own righteousness in point of justification before God, and acceptance with him. All which is the work of God, and not man, and is therefore called the circumcision made without hands, Col 2:11; it has God, and not man, for its author; and its praise is of God, and not of men; and its seat is in the heart and spirit, and not in the flesh; and such whose hearts are circumcised to love the Lord their God, and fear him, are the true circumcision:



which worship God in the spirit. The object of worship is "God", and him only; not a creature animate or inanimate, stocks or stones, beasts, birds, men, or angels; only God, Father, Son, and Spirit: that the Father is to be worshipped, is not disputed, see Joh 4:21; and the Son is to be worshipped with the same worship the Father is; since he is in the form of God, and equal to him, is the Creator of all the Lord of angels and men, and is to be, and is worshipped by both; prayer is made unto him, baptism is administered in his name, and trust and confidence are placed in him; and so is the Holy Ghost, he being equally God with the Father and the Son, and therefore the same homage is to be given to him as to them: and so some indeed read the words here, "which worship God the Spirit"; or the Spirit, who is God. "Worship" is either inward or outward; inward worship lies in the exercise of grace on God, as of faith, hope, love, fear, &c. outward worship is the performance of certain external actions required by God, and both are to be performed: and it is also either private or public; private worship is in the closet, or in the family, and consists of praying, singing of praises, &c. public worship lies in tire observance of the outward ordinances of preaching, praying, hearing singing, &c. in the church of God; even all such ordinances as God has appointed, which are recorded in the Scriptures, and are confirmed by the authority of Christ. The manner in which worship is to be performed, is "in the Spirit"; either in and with the Spirit of God, without whose grace and assistance no part of it can be performed well. And the Alexandrian copy reads, "which worship in the Spirit of God"; and so the Complutensian edition, and several copies. Or in and with our own hearts and spirits, which should be engaged in every part of religious worship with much attention, diligence, and fervency; or in a spiritual manner, in opposition to the carnal worship of the Jews, and the bodily exercise of formal professors; and which lies in drawing nigh to God with true hearts, sincere and fervent ones, with grace in them, and that in exercise:



and rejoice in Christ Jesus; or "glory in" him, and make their boast of him; for a different word is here used from that in Php 3:1. Such who have a true sense of themselves, and a spiritual sight of Christ, will not glory in themselves, in their wisdom, strength, riches, or righteousness, but in Christ, in his wisdom and strength, in his riches and righteousness, and in his person and grace only:



and have no confidence in the flesh; in any carnal descent, or birth privilege, as to be of the seed of Abraham, of the of Israel, or of such a tribe, or family, or born of such a parent; nor in circumcision, or any of the carnal ordinances of the ceremonial law; nor in any civil, moral, legal, and external righteousness, for so to do is but to make flesh an arm; or indeed to trust in anything out of Christ, or short of him; and all this makes up the character and description of a true believer in Christ.





Philippians 3:4



Ver. 4. Though I might also have confidence in the flesh,.... This he says, lest it should be objected to him, that the reason why he had no confidence in the flesh, and did not boast of it, was, because he could not; he had nothing to glory of, and put his confidence in, and therefore acted the common part of such persons, who despise what either they have not, or are ignorant of: but this was not the apostle's case, he had as much reason, and as good a foundation for trust in himself, his privileges and attainments, as any man had, and more; and his meaning here is not, that he might lawfully have confidence in the flesh, for that is criminal in every one, but that he had as good pretensions to it; and were it lawful, might with greater appearance of truth do it than some other persons, or indeed any other:



if any other man thinketh that he hath whereof he might trust in the flesh, I more: the sense is, if there were any other person besides the false teachers he speaks of in Php 3:2; that were of the judaizing sect, or any whatever of the Jewish nation, be he who he will, who thought within himself he had, or seemed to others to have (for all such confidence, and the grounds of it, are only in show and appearance, and in imagination, not in reality), reasons for boasting and trusting in himself and in his carnal privileges and performances, the apostle had more, and which he enumerates in Php 3:5; not but that he might be exceeded by some in some one particular or another; as for instance, he was not of the tribe of Levi: nor of Judah; he was neither of the house of Aaron, nor of David; neither of the priestly line, nor of the blood royal; but taking all together, there was not a man in whom so many reasons met, for boasting and confidence in the flesh, as in himself.





Philippians 3:5



Ver. 5. Circumcised the eighth day,.... Circumcision was an appointment of God to Abraham, and his male issue; to him and them God gave the covenant of circumcision: this to Abraham personally was a sign and seal, that the righteousness of faith, which he had while he was an uncircumcised person, should come upon the uncircumcised Gentiles in the times or the Messiah, when the Gospel should come among them; and it was a distinguishing character of the Jews from the Gentiles, until the coming of Christ; it was typical of the effusion of his blood to cleanse from all the impurity of original and actual sin, and represented the circumcision of the heart. The Jews valued themselves much upon it, and treated the Gentiles with contempt for the want of it; and would neither converse with them in a civil or religious way, because they were uncircumcised: but the apostle was no Gentile, or an uncircumcised person; he had this mark in his flesh to glory in as well as others, if it had been lawful to trust in it; he was the subject of this ordinance while it was a standing one, and before it was abolished by Christ; and it was performed on him at the precise time fixed in the original institution of it, which was not always observed; for not to take notice of Jewish proselytes; who were circumcised at any age, when they became such, whether in youth, manhood, or old age; and which by the way shows, that the apostle was no proselyte, but a natural Jew; Gershom, the son of Moses, was not circumcised till some years after his birth; and all the while the children of Israel were in the wilderness this ordinance was neglected, till Joshua had led them into Canaan's land, and then he circumcised all that generation that was born in the wilderness, some of whom must be near forty years of age; and in after times it was usual with the Jews, for one reason or another, to put off circumcision to a longer time. Take the following story as an illustration of this {q}:



"it is a tradition of R. Nathan; once, says he, I went to the cities of the sea, and a woman came to me who had circumcised her first son, and he died; the second, and he died; the third she brought to me; I saw him that he was red, I said unto her, my daughter, "wait a while" for him till his blood is swallowed up in him; she waited for him a while, and circumcised him, and he lived; and they called him Nathan the Babylonian, after my name. And again another time I went to the province of Cappadocia (the Jerusalem Talmud {r} has it Caesarea of Cappadocia), a certain woman came to me, who had circumcised her first son, and he died; the second, and he died; the third, (the above Talmud adds, and he died, the fourth,) she brought to me, I saw that he was green, I inspected him, and the blood of the covenant was not in him, I said unto her, my daughter, wnytmh, "tarry a while" for him; (the Jerusalem Talmud has it, Nmz rxal whwxynh, "let him alone to another time";) till his blood fall in him, she waited for him, and circumcised him, and he lived; and they called him Nathan the Babylonian, after my name.''



The Jewish canon, with regard to the time of circumcision, runs thus {s}:



"an infant may be circumcised at eight days, or at nine, or at ten, or at eleven, or at twelve, neither less nor more (not less than eight, nor more than twelve), how? according to its course at eight. If it is born between the two evenings, it is circumcised on the ninth day; if between the two evenings of the sabbath eve, it is circumcised on the tenth day; if on a feast day after the sabbath, it is circumcised on the eleventh; if on the two days of the beginning of the year, it is circumcised on the twelfth. An infant that is sick, they do not circumcise him until he is recovered.''



And in the last case, they reckon seven days from the time of the recovery of the child, as Maimonides {t} observes; with whom may be read other cases, in which circumcision was not always performed on the eighth day, but sometimes was deferred, and sometimes it was done the same day the child was born. But circumcision on the eighth day was reckoned most valid and authentic, and according to rule; and therefore it is not without reason, that the apostle mentions the time of his circumcision, and puts an emphasis upon it.



Of the stock of Israel; this is said to distinguish him from an Ishmaelite, or an Edomite, who were circumcised, and from the son of a proselyte, who might be circumcised on the eighth day; but he was a natural Israelite, to whom the various privileges belonged, mentioned in Ro 9:4; and therefore had as much reason to trust in the flesh as any Israelite whatever.



[Of] the tribe of Benjamin; who was a genuine and legitimate son of Jacob, whom he had by his lawful and beloved wife Rachel. Of which tribe was the first king of Israel, whose name was Saul, 1Sa 9:1, and which was the apostle's first and Jewish name, and which perhaps was common in that tribe on that account. In this tribe stood the city of Jerusalem, and the temple of the Lord; this tribe retained the true worship of God with Judah, when the ten tribes revolted and worshipped the calves at Dan and Bethel, and returned with Judah from captivity, when the others did not. And the apostle was not only able to make himself appear to be of the stock Israel, but could name the tribe to which he belonged, which many of the Jews, that were of one, or rather of the ten tribes, were not able to do, and may be his chief reason for mentioning this circumstance.



An Hebrew of the Hebrews; not so called only because he could trace his pedigree from Abraham the Hebrew, or understood, and could speak the Hebrew language, which the Hellenistic Jews could not, or was an illustrious one among them, but because both his parents were Hebrews; he was an Hebrew by the father and mother's side both; he was a genuine Hebrew. The Arabians have the same way of speaking; and with them a genuine Arab is called an Arab of the Arabs {u} as here. Some there were whose mothers were Hebrews, and their fathers Gentiles; such an one was Timothy, Ac 16:1; and there were others whose fathers were Hebrews, and their mothers Gentiles; and these are thought by some to be the same the Talmudists {w} call, Myllx, "profane": they not being reckoned so holy as such whose fathers and mothers were both Hebrews; of which the latter gloried over the other.



As touching the law, a Pharisee: with respect to the interpretation and observance of the law, which was according to the traditions of the elders, and not the literal and genuine sense of it, he followed; and was of the sect of the Pharisees, which was strictest sect among the Jews, and in the greatest esteem among the people: and though they had put many false glosses on the Scripture, and held many erroneous principles, and were very tenacious of human traditions, yet they were preferable to the Sadducees, who denied the resurrection of the dead, and other things; and were more zealous in their devotion and religion, and more strict in their morals, and external holiness of life and conversation. They separated and distinguished themselves hereby from other people, and hence they had their name; See Gill on "Mt 3:7". Now the apostle was not only a Pharisee, but the son of one; he was always brought up in that strict sect and severe way, Ac 23:6.



{q} T. Bab. Cholin, fol. 47. 2. {r} T. Hieros. Yebamot, fol. 7. 4. {s} Misn. Sabbat, c. 19. sect. 5. Vid. Maimon. & Bartenora in ib. & Misn. Eracin, c. 2. sect. 2. & Bartenora in ib. {t} Hilch. Mila, c. 1. 16. {u} Pocock. Specim. A. ab. Hist. p. 3, 9. {w} T. Bab. Kiddushin, fol. 69. 1.





Philippians 3:6



Ver. 6. Concerning zeal, persecuting the church,.... The Vulgate Latin version adds, "of God", as in Ga 1:13. The apostle was very zealous of the traditions of the elders, and for the law of God, and towards God also; though his zeal was not according to knowledge, but blind, ignorant, and furious; which pushed him on to persecute the followers of Christ, and the church of Christ at Jerusalem more especially, in a very violent and outrageous manner; he held the clothes of those that stoned Stephen, Ac 7:58; he consented unto his death, Ac 8:1; he made havoc of the church at Jerusalem, haling men and women to prison, Ac 8:3; he continued breathing out threatenings and slaughter against the disciples of Christ, Ac 9:1; gave his voice against them when put to death, punished them frequently in the synagogues by scourging them, Ac 26:10, and compelled them to blaspheme the name of Christ; was exceeding mad against them, pursued them to strange cities, Ac 26:11, and persecuted the church of God exceedingly, more than anyone single person besides.



Touching the righteousness which is in, the law, blameless. This he mentions last, as including the whole of his righteousness, civil, ceremonial, and moral; and which he fancied was so perfect, that whatever righteousness was in the law, or required by it, he had it, and to such a degree, that he was blameless before God and men; that he was justified by it in the sight of God, and could not justly be found fault with by any, or be charged with any defect in his obedience, either to the moral or ceremonial law; which must arise from great ignorance of the righteousness of God, and the strictness of his justice, and of the law of God, and the purity, spirituality, and extent of it, which reaches to the thoughts of the heart, and the first motions of sin; and of himself, the plague of his own heart, of the sin of lust, and of the exceeding sinfulness of sin, in every instance of it.





Philippians 3:7



Ver. 7. But what things were gain to me,.... As circumcision, and the observance of the ceremonial law, which he thought were necessary to salvation; and his natural and lineal descent from Abraham, which he supposed entitled him to the favour of God, and eternal life, as well as to outward privileges; and his being of that strict sect of religion, a Pharisee, which he doubted not, being brought up and continued in, would secure to him everlasting happiness; and his zeal in persecuting the church of Christ, in which he thought he did God good service, and merited heaven for himself; and his legal righteousness, which he fancied was perfect, and so justified him in the sight of God, and rendered him acceptable to him: for the apostle's meaning is, not only that these things were judged by him, while in an unconverted state, good in themselves, and in some respects useful, but that they were really gainful, and meritorious of happiness in another world. But being converted, he saw all those things in a different light, and had a different opinion of them:



those I counted loss for Christ; circumcision he saw was now abolished, and was nothing, and that the circumcision of the heart was the main thing; and that the other was so far from being useful and necessary to salvation, that it was hurtful, was a yoke of bondage, bound men over to keep the whole law, and made Christ of none effect to them; and the same opinion he had of the whole ceremonial law: as for natural descent, which he once valued and trusted in, he now rejected it, well knowing it signified not whether a man was a Greek, or a Jew, a Barbarian, or Scythian, provided he was but a believer in Christ, Col 3:11; and as for any outward form or sect of religion, he knew there was no salvation in it, nor in any other name but that of Christ, Ac 4:12; and he was so far from thinking, that on account of his zeal in persecuting the church he was deserving of heaven, that for that reason he was not worthy to be called an apostle of Christ; and as for his legal righteousness, he now saw it to be as filthy rags, Isa 64:6; that many things in it were really evil in themselves, such as his observance of the traditions of the elders, whereby the commands of God were transgressed, and his mad zeal in persecuting the followers of Christ; and other things, which had the appearance of good works, were not truly so, did not spring from love, were not done in faith, and with a view to the glory of God; and that the best of them were very imperfect, and exceeding blamable; yea, that if they had been perfect, they could not have been meritorious of eternal life, as he once thought them to be; he saw now they were of no use in justification and salvation; nay, that they were hurtful and pernicious, being trusted to, as keeping persons off from Christ, and his righteousness: wherefore, he gladly suffered the loss of all his legal righteousness, and renounced and disclaimed it, and all pretensions to justification and salvation by it, for the sake of Christ; of life and salvation by him, and in comparison of him; of the knowledge of him, and of his justifying righteousness, as the following verses show. Hence, what before he pleased himself much with, and promised himself much from, he could not now reflect upon with any pleasure and satisfaction of mind; which is the sense of this phrase with Jewish writers {x}: so it is observed of a drunken man, when he comes to himself; and it is told him what he did when in liquor, he grieves at it, xwyr alw doph lkh bvxyw, "and counts all loss and not gain"; i.e. can take no pleasure in a reflection on it.



{x} Sepher Cosri, p. 3, sect. 16. fol. 152. 1.





Philippians 3:8



Ver. 8. Yea, doubtless, and I count all things [but] loss,.... Not only the things before mentioned, but anything, and everything else but Christ, or that stood in competition with him, or were short of him; as his natural and acquired parts; the whole compass of learning he had attained to; all that honour, credit, reputation, and popularity he was in for knowledge and devotion; all worldly substance, the comforts of life, and life itself; and all his righteousness since conversion, as well as before; of this no doubt could be made by those who knew him, his principles and his practices: and all this



for the excellency of the knowledge of Christ Jesus my Lord: "by the knowledge of Christ" is not meant subjectively the knowledge that is in Christ, or which he has of others, either as God or man; but objectively, that knowledge which believers have of him, who know him not only in his person, as God over all, but as a Saviour and Redeemer, and as theirs; they know him in all his relations, and particularly as their Lord, not by creation only, but by redemption and grace, as the apostle did, putting an emphasis on these words, "my Lord"; thereby expressing his faith of interest in him, his great affection for him, and cheerful subjection to him. And this knowledge is not general, but special, spiritual, and saving; it is a knowledge of approbation of Christ above all others; a fiducial one, which has faith in him joined with it, and is both experimental and, practical, and, at least at times, appropriating; and though imperfect, it is progressive and capable of being increased, and will at last be brought to perfection. It is attained to, not by the light of nature, nor by the help of carnal reason, nor by the law of Moses, but by the Gospel of the grace of God, as a means; and the efficient cause of it is Father, Son, and Spirit; the Father reveals Christ in his saints; the Son gives them an understanding to know him; and the Spirit is a spirit of wisdom and revelation in the knowledge of him; and this knowledge is very excellent: a spiritual knowledge of Christ is more excellent than a general and notional one, or than a knowledge of Christ after the flesh; and the knowledge of Christ under the Gospel dispensation, though the same in nature, is more excellent than that which was under the legal dispensation, by promises, prophecies, and the ceremonial law, in degree, extensiveness, and clearness; but the most excellent knowledge of Christ is that of the saints in heaven; yea, even there is an excellency in what the saints have here on earth, and a superior one to all other knowledge, if the author and original of it is considered: it is not of ourselves, nor by the assistance of men; it is not in the book of nature, nor in the schools of the philosophers; it is not of earth, nor earthly, but it comes from afar, from above, from heaven, from God the Father of lights; it is a free grace gift, a distinguishing one, and is very comprehensive, unspeakable, and unchangeable: and as to the object of it, it is Christ, the chiefest among ten thousands; who made the heavens, earth, and seas, and all that in them are, the sun, moon, and stars, men and beasts, birds and fishes, fossils, minerals, vegetables, and everything in nature; and therefore the knowledge of him must be superior to the knowledge of everything else; and, which adds to its excellency, it makes Christ precious, engages faith and confidence in him, influences the life and conversation, humbles the soul, and creates in it true pleasure and satisfaction; when all other knowledge fills with self-love, pride, and vanity, and increases sorrow; whereas this is not only useful in life, but supports, as under afflictions, so in the views of death and eternity; through it grace is received now, and by it glory hereafter; for it is the beginning, earnest, and pledge of eternal life. Well may the believer count all things but loss for it, as the apostle did; who adds, for further confirmation of what he had asserted,



for whom I have suffered the loss of all things; he dropped all confidence in his carnal privileges, and civil, ceremonial, and moral righteousness, for Christ and his righteousness; he parted with all for this pearl of great price; he lost his good name, credit, and reputation among men, and suffered afflictions and persecutions in various shapes; he lost the comforts of life, being often in cold and nakedness, in hunger and thirst, and was ready to suffer the loss of life itself for professing and preaching Christ:



and do count them [but] dung; or dog's meat; see Php 3:2; what is fit only to be cast to dogs, as the word signifies; and intends every thing that is base, mean, and worthless; as the faeces of men, the dregs and lees of liquor, the falling of fruit, chaff, stubble, the dross of metals, dung, and what not: so he esteemed his carnal descent; his form and sect of religion, and zeal in it; his ceremonial and moral righteousness before and after conversion; and everything of the creature, or what was his own, and but flesh; being of the same opinion with the church of old, who reckoned her righteousnesses, the best, and the whole of them, as "filthy rags". The apostle next expresses his end and views in this,



that I may win Christ; not get an interest in him, for this he had already, and he knew he had, and that he should never lose it; and besides, an interest in Christ is not a thing that begins in time, but commenced from all eternity; and is not gotten at all, not by good works, nor repentance, nor faith; for these, if right and genuine, are the fruits and effects of an interest in Christ, but is what is freely given. The apostle's meaning is, either that he might gain or acquire a larger knowledge of Christ; and he cared not what pains he took, what expenses he was at, nor what loss he sustained for what he esteemed the most excellent, and for which he had already suffered the loss of all things; and if he had had more to lose, he could willingly part with it for more of this knowledge; compare Php 3:10; or his sense is, that he might gain by Christ, or that Christ might be gain to him, as he found him to be, and as he is to every believer; who by parting with all for Christ, gains much by him, as a justifying righteousness, acceptance with God, peace, pardon, life, grace, and glory.





Philippians 3:9



Ver. 9. And be found in him,.... This is another end the apostle had in view, in counting all things loss and dung, and suffering the loss of all for Christ. Calvin, different from other interpreters, reads the words actively, "and may find in him"; and thinks the sense is, that the apostle renounced all things for Christ, that he might recover all in him: and true it is, that for the loss of carnal privileges, he found in Christ spiritual blessings; and for the loss of his own righteousness, another, and a better, even the righteousness of God; and in lieu of external goods, or worldly substance he was stripped of, true and lasting riches; and in the room of outward credit, peace and plenty, true honour, real peace, and spiritual pasture; and instead of the comforts of life, and life itself, spiritual and eternal life; though it is best to read the words passively, "and be found in him"; that is, "be in him", as the Ethiopic version renders it; so the word found is used in Ga 2:17 Php 2:8; and he means not a nominal being in Christ, or a being in him by profession, but a real one; and watch is either secret or open: a secret being in Christ he had from everlasting, being chosen in him, given to him, loved by him, betrothed unto him, preserved in him, and represented by him; and an open one he had at conversion, when he became a new creature, and was created in Christ Jesus unto good works: and here he intends a more clear and evident manifestation of his being in Christ; and his desire is, that he might appear to be in him, in life and at death, and at the day of judgment, and in the following manner:



not having mine own righteousness, which is of the law; by which he means his obedience to the moral, as well as the ceremonial law; for the one was as much his own as the other, and more properly his righteousness: this he calls his "own", because performed by him, and wrought out in his own strength; and which he had an high opinion of, as if it was perfect and blameless; and which he had before put his trust and confidence in; as also to distinguish it from another's righteousness, even that which he had in Christ: he moreover calls it, "the righteousness which is of the law"; which the law required, and he performed in obedience to it, seeking for justification by it; this character distinguishes it from the righteousness of God, which is revealed in the Gospel, and is manifested without the law: and this his own legal righteousness he did not desire to "have", and to be found in; not but that he desired to live soberly and righteously, to have, and do works of righteousness, but not depend on them; he would not have, and account this his moral righteousness, as a justifying one; he knew it was imperfect, filthy, and unprofitable, and that by it he could not be justified and saved, therefore he desired to have another.



But that which is through the faith of Christ; not through that faith which Christ himself, as man, had and exercised on God, as his God; but that which he is the author and finisher of, and which has him and his righteousness for its object; not through faith, as the cause of it; for the moving cause of justification is the free grace of God, and the efficient cause is God himself: and it appears from hence, that faith is not the matter of our justification, or is not our righteousness; for faith and righteousness are two distinct things, otherwise righteousness could not be said to be "through" faith. The righteousness of Christ is here meant, and which is the sole matter of justification, and comes to us through faith apprehending, receiving, and embracing it; and which shows, that it must be before faith, or it could not be through it; as water that runs through a bridge must be before and after that bridge through which it runs. This righteousness is further described, as



the righteousness which is of God by faith; that righteousness which Christ, who is the true God, is the author of, hence it is a pure and perfect one, infinite, and serves for many; which God the Father approves of, and is well pleased with, because his law is magnified, and made honourable by it; and what he graciously gives, and freely imputes without works, to his people: and this is "by faith", which beholds the excellency of it, acknowledges its sufficiency, renounces its own righteousness, and submits to, and lays hold on this, and rejoices in it; and thus men are justified openly and manifestly by faith, receiving the justifying righteousness of Christ: or the words may be rendered "upon faith". This righteousness is as a garment put upon faith, or put upon him by God, who has true faith in Christ; see Ro 3:22. This last clause, "by faith", is omitted in the Syriac and Ethiopic versions, and seems to be read by them as belonging to the beginning of Php 3:10. Now this righteousness the apostle desired to have, and be found in; and this he says not, as supposing that a person may be found in Christ, and yet not have his righteousness; nor as if he himself had not this righteousness, and an interest in it; but to show his value for it, and his desire to be continually exercising faith on it, and the trust and confidence he placed in it; well knowing that in this he was safe and secure from all condemnation; this would answer for him in a time to come; being found in this he should not be naked nor speechless, and should have a right and an admission into the kingdom and glory of Christ Jesus.





Philippians 3:10



Ver. 10. That I may know him,.... The Ethiopic version reads "by faith"; and to the same sense the Syriac. The apostle did know Christ, and that years ago; he knew whom he had believed; he knew him for himself; he knew his personal interest in him; nor did he know any but him in the business of salvation: but his knowledge of Christ, though it was very great, it was, imperfect; he knew but in part, and therefore desired to know more of Christ, of the mystery and glories of his person, of the unsearchable riches of his grace, of his great salvation, and the benefits of it, of his love, which passes perfect knowledge, and to have a renewed and enlarged experience of communion with him. The apostle here explains what he means by winning Christ, for the sake of which he suffered the loss of all things, and counted them but dung; it was, that he might attain to a greater knowledge of the person and grace of Christ:



and the power of his resurrection; not that power which was put forth by his Father, and by himself, in raising him from the dead; but the virtue which arises from it, and the influence it has on many things; as on the resurrection of the saints: it is the procuring cause of it, they shall rise by virtue of union to a risen Jesus; it is the firstfruits, which is the earnest and pledge of their resurrection, as sure as Christ is risen, so sure shall they rise; it is the exemplar and pattern of theirs, their bodies will be raised and fashioned like to the glorious body of Christ; and this the apostle desired to know, experience, and attain unto. Christ's resurrection has an influence also on the justification of his people; when Christ died he had the sins of them all upon him, and he died for them, and discharged as their public head and representative, and they in him: hence it is said of him, that "he was raised again for our justification", Ro 4:25. Now, though the apostle was acquainted with this virtue and influence of Christ's resurrection, he desired to know more of it, for the encouragement of his faith to live upon Christ, as the Lord his righteousness. Moreover, the regeneration of men is owing to the resurrection of Christ; as to the abundant mercy of God, as the moving cause, so to the resurrection of Christ, as the means or virtual cause; and therefore are said to be "begotten again by the resurrection of Christ from the dead", 1Pe 1:3. This power and virtue the apostle had had an experience of, yet he wanted to feel more of it, in exciting the graces of the spirit to a lively exercise, in raising his affections, and setting them on things above, and in engaging him to seek after them, and set light by things on earth, and in causing him to walk in newness of life, in likeness or imitation of Christ's resurrection, to all which that strongly animates and encourages; see Col 3:1.



And the fellowship of his sufferings; either his personal sufferings, and so signifies a sharing in, and a participation of the benefits arising from them; such as reconciliation for sin, peace with God, pardon, righteousness, nearness to God, &c. or the sufferings of his members for him, and with him, and which Christ reckons his own: these the apostle was willing to take his part in, and lot of, knowing, that those that are partakers of his sufferings in this sense, shall reign with him, and be glorified together. What the Jews deprecated, the apostle was desirous of; namely, sharing in the sorrows and sufferings of the Messiah, and which they reckon the greatest happiness to be delivered from.



"The disciples of R. Eleazar {y} asked him, what a man should do that he may be delivered xyvm lv wlbxm, "from the sorrows of the Messiah?" he must study in the law, and in beneficence.''



And elsewhere they say {z},



"he that keeps the three meals on the sabbath day shall be delivered from three punishments, xyvm lv wlbxm, "from the sorrows of the Messiah", and from the damnation of hell, and from the war of Gog and Magog.''



But our apostle rejoiced in his sufferings for Christ, and was desirous of filling up the afflictions of Christ in his flesh, for his body's sake, the church:



being made conformable unto his death; either in a spiritual sense dying daily unto sin, 1Co 15:31, having the affections, with the lusts, crucified, Ga 5:24, and the deeds of the body mortified, Ro 8:13, and so planted in the likeness of his death, Ro 6:5; or rather in a corporeal sense, bearing always in the body the dying of the Lord Jesus, 2Co 4:10, and being continually exposed to death for his sake, and ready to suffer it whenever called to it.



{y} T. Bab. Sanhedrin, fol. 98. 2. {z} T. Bab. Sabbat, fol. 118. 1. See Cetubot, fol. 111. 1.





Philippians 3:11



Ver. 11. If by any means I, might attain unto the resurrection of the dead. Not in a figurative sense, the resurrection from the death of sin to a life of grace, of which Christ is the efficient cause, for this the apostle had attained to; unless the consummation of that spiritual life, in perfect holiness, should be intended, than which nothing was more desirable by him; nor in a representative sense, for this also he enjoyed in Christ his head, being risen with him, and in him, when he rose from the dead; but in a literal sense and designs not the general resurrection of the just and unjust, which he believed; for he knew that everyone must, and will attain to this, even Pharaoh, Judas, and the worst of men; but the special and particular resurrection of the righteous, the better resurrection, which will be first, and upon the personal coming of Christ, and by virtue of union to him, and in a glorious manner, and to everlasting life and happiness: and when the apostle says, "if by any means" he might attain to this, it is not to be understood as if he doubted of it, which would be inconsistent with his firm persuasion, that nothing should separate him from the love of God, and with his full assurance of faith, as to interest in Jesus Christ; but it denotes the difficulty of attaining it, since through various afflictions and great tribulations a believer must pass, before he comes to it; and also the apostle's earnest desire of it, and strenuous endeavour for it; not caring what scenes of trouble, or sea of sorrow what fiery trials, severe sufferings, or cruel death he went through, so be it he obtained as he believed he should, the glorious and better resurrection; he counted not his life dear to himself, he loved it not unto death, having in view the blissful and happy state after it.





Philippians 3:12



Ver. 12. Not as though I had already attained,.... Or "received"; he had received much grace out of the fulness of it in Christ; he had received the gift of righteousness, the forgiveness of his sins, and the adoption of children; he had attained to a lively hope of the incorruptible inheritance, and had received a right unto it, and had a meetness for it; but as yet he had not received the thing itself, nor was he come to the end of his race, and so had not received the crown of righteousness laid up for him; he had not yet attained to perfect knowledge, nor perfect holiness, nor perfect happiness: wherefore he adds,



either were already perfect; he was perfect in comparison of others, that were in a lower class of grace, experience, and knowledge, in which sense the word is used in Php 3:15, and in 1Co 2:6; he was so, as perfection intends sincerity, uprightness, and integrity; the root of the matter, the truth of grace was in him; his faith was unfeigned, his love was without dissimulation, his hope was without hypocrisy, his conversation in the world was in godly simplicity, and his preaching and his whole conduct in his ministry were of sincerity, and in the sight of God: he was perfect as a new creature with respect to parts, having Christ formed in him, and all the parts of the new man, though not as to degrees; this new man not being as yet grown up to a perfect man, or to its full growth, to the measure of the stature of the fulness of Christ; he was perfect with respect to justification, being perfectly justified from all things, by the righteousness of Christ, but not with respect to sanctification; and though his sanctification was perfect in Christ, yet not in himself; his knowledge was imperfect, something was wanting in his faith, and sin dwelt in him, of which he sometimes grievously complained: now this he says, lest he should be thought to arrogate that to himself, which he had not:



but I follow after; Christ the forerunner, after perfect knowledge of him, perfect holiness from him, and perfect happiness with him: the metaphor is taken from runners in a race, who pursue it with eagerness, press forward with all might and main, to get up to the mark, in order to receive the prize; accordingly the Syriac version renders it,

ana jhr, "I run", and so the Arabic: the apostle's sense is, that though he had not yet reached the mark, he pressed forward towards it, he had it in view, he stretched and exerted himself, and followed up very closely to it, in hope of enjoying the prize:



if that I may apprehend that for which also I am apprehended of Christ Jesus; he was apprehended of Christ, when he met him in his way to Damascus, stopped him in his journey, laid him prostrate on the ground, and laid hold on him as his own, challenged and claimed his interest in him, Ac 9:3, as one that the Father had given him, and he had purchased by his blood; he entered into him, and took possession of him, and took up his residence in him, having dispossessed the strong man armed, and ever since held him as his own; and he apprehended, or laid hold on him, to bring him as he had engaged to do, to a participation of grace here, and glory hereafter; that he might know him himself, and make him known to others; that he might be made like unto him, have communion with him, and everlastingly enjoy him: and these things the apostle pursued after with great vehemence, that he might apprehend them, and be in full possession of them; and which he did, in the way and manner hereafter described.





Philippians 3:13



Ver. 13. Brethren, I count not myself to have apprehended,.... That for which he was apprehended of Christ: he had not attained to perfect knowledge, was not come to the mark, had not received the prize, or laid hold on eternal life; though he had received so much grace, and such gifts, as had qualified him for an apostle; and he had been so many years in that office, and had so great a knowledge in the mystery of the Gospel, and had laboured in it more abundantly than others, and with great success; and even though he had been caught up into the third heaven, and had heard unspeakable words, not lawful to be uttered, 2Co 12:2, yet he had no such opinion of himself, as if he was perfect: by which way of speaking, he tacitly strikes at the arrogance and vain confidence of false teachers, that pretended to perfection; and in this way led the brethren to conclude, that they could never have arrived to it, since so great an apostle had not; some copies read not "yet", and so the Ethiopic version:



but this one thing [I do]; which he was intent upon, constantly attended to, and earnestly pursued; it was the main and principal thing he was set upon, and which he employed himself in; and which engrossed all his thoughts, desires, affections, time, and labour; see Ps 27:4. The Syriac version reads, "this one thing I know"; signifying that whatever he was ignorant of, and however imperfect his knowledge was in other things, this he was full well apprized of, and acquainted with. The Arabic version renders the whole thus, "I do not think that I have now obtained and received anything, but the one thing"; namely, what follows;



forgetting those things which are behind, meaning not the sins of his past life, which were indeed forgotten by God, and the guilt of which was removed from him, by the application of the blood of Christ, so that he had no more conscience of them; yet they were remembered and made mention of by him, partly for his own humiliation, and partly to magnify the grace of God: nor earthly and worldly things, which believers are too apt to have respect to, to look back upon, and hanker after, as the Israelites did after the fleshpots in Egypt, Ex 16:3; though these were forgotten by the apostle, so as not anxiously to care for them, and seek after them, to set his affections on them, or trust in them: nor his fleshly privileges, and legal righteousness, which he pursued, valued, and trusted in before conversion, but now dropped, renounced, disregarded, and counted as loss and dung, Php 3:7; but rather his labours and works of righteousness since conversion, which though he times took notice of for the magnifying of the grace of God, for the defence of the Gospel, and to put a stop to the vain boasting of false teachers, yet he forgot them in point of dependence on them, and trust to them; and having put his hand to the plough, he did not look back, nor desist, but went on in his laborious way, not thinking of what he had done and gone through, nor discouraged at what was before him; as also he intends all his growth in grace, and proficiency in divine knowledge, which was very, great; and though he was thankful for these things, and would observe them to the glory of the grace of God, yet he trusted not in them: nor did he sit down easy and satisfied with what he had attained unto, and therefore was



reaching forth unto those things which are before; to perfection of knowledge, holiness, and happiness, which were before him, and he as yet had not attained unto; but was desirous of, and pursued after with great vehemence and eagerness; the metaphor is taken from runners in a race, who did not stop to look behind them, and see what way they have run, and how far they are before others, but look and move forwards, and stretch themselves out to the uttermost, and run with all their might and main to the mark before them; and so the apostle did in a spiritual sense.





Philippians 3:14



Ver. 14. I press toward the mark,.... The allusion is to the white line, or mark, which the runners in the Olympic games made up to, and to which he that came first received the prize; and by which the apostle intends the Lord Jesus Christ, who is skopov, "the scope", or "mark", of all the thoughts, purposes, and counsels of God, to which they all aim, and in which they all centre; and of the covenant of grace of which he is the sum and substance, the Mediator, surety, and messenger, in whom are all the blessings and promises of it; and of the Scriptures of truth, the writings of the Old and New Testament, which all testify of him, and agree in him; and of both law and Gospel, he is the end of the law, and the substance of the Gospel; and of all the graces of the Spirit, in the hearts of his people, faith looks at him, hope is concerned with him, and love has him for its object; and of all the duties believers are concerned in, they all point at him, they are done in his name and strength, through faith in him, and from a principle of love to him, and with a view to his glory; and so he is of their thoughts, affections, and desires: and to this mark they press, or "run", as the Syriac version renders it; they look to Jesus, while they are running their Christian race; they keep him in their view, and follow after him, because he is their forerunner, Heb 6:20, and the Captain of their salvation, Heb 2:10; they set him before them as their guide to direct them, according to whom they steer their course, that so they may not lose their way, nor move out of it, to the right hand or the left; and from whom they take great encouragement to go on, and press through the difficulties they do; and besides, they know that there is no coming at the prize, but through the mark, for there is salvation in no other, Ac 4:12; and that whoever comes up to the mark, or believes in Christ, shall enjoy the prize of eternal life, which is next mentioned:



for the prize of the high calling of God in Christ Jesus: by which is meant, the incorruptible crown; the crown of life, righteousness, and glory, that fadeth not away, Jas 1:12, styled "the prize of the calling of God"; because it is what God in the effectual calling calls his people to, even to a kingdom and glory, and to eternal glory and happiness; of which they have a sight, though but a glimmering view of it, and are blessed with hope in it; in which they rejoice, and see their right unto it, in the righteousness of Christ, and have a meetness for it: this is named "the high calling of God", because God is on high, who calls them to it, in allusion to the judge in the Olympic games, who was placed in an exalted situation, near the mark, with the crown in his hand, which he gave to him that came first; and because the grace by which the saints are called is from above, as every good and perfect gift is, Jas 1:17; and because the prize they are called unto consists of things above, where Jesus is, and is the hope laid up in heaven, Col 1:5, and the inheritance reserved there, 1Pe 1:4; and expresses the great honour and dignity of called ones, who are called to a crown and kingdom, are raised from the dunghill, to sit among princes, and to inherit the throne of glory, and are made kings and priests unto God: and may also denote, that the calling to such high honour is from above, and not below; and is owing to the special grace and favour of God, and not to any merits of men; nor is the prize to which they are called, of him that willeth and runneth, but of God's grace and mercy, Ro 9:16: and moreover, this calling is said to be "in Christ Jesus"; for both the purpose and grace, according to which men are called, are in him; the grace by which they are called, and which is implanted in them when called, is all in and from Christ; the blessings of grace, which they then in person enjoy, are spiritual blessings in him; and even the glory they are called unto is in his hands; not only the promise of eternal life, but that itself; the gift of it is with him, and it comes through him; yea, they are called by him, and said to be the called of Christ Jesus; now the prize of this calling, which is what God has prepared from all eternity, which Christ has in his hands, and will give to all his, and which is of immense richness and eternal duration, and shall be bestowed on all Christian runners, or true believers, is what the apostle was pressing for, pursuing after, with much difficulty, through great toil and labour, diligent searching of the Scriptures, frequent wrestling with God in prayer, and constant attendance on the means of grace, and ordinances of the Gospel.





Philippians 3:15



Ver. 15. Let us therefore, as many as be perfect,.... Not absolutely, but comparatively, with respect to other believers, in a lower class of knowledge and experience; and not with respect to degrees, but parts; and regards such who were not children, but of riper age in divine things, unless the words are spoken ironically:



be thus minded; as the apostle was, to count what were gain to him, loss for Christ; to reckon all things but loss and dung, for the excellency of the knowledge of Christ; to be willing to suffer the loss of all things, to win him, Php 3:8; to desire to be found in him, and in his righteousness, and not a man's own, Php 3:9; to know more of him in his person, righteousness, sufferings, death, and resurrection from the dead, Php 3:10; and to attain to such a state, and yet to disclaim all perfection, and acknowledge their imperfection, Php 3:11; and to forget things behind, and reach to those before, Php 3:13; and press towards the mark, Christ, for the prize of eternal glory, Php 3:14:



and if in anything ye be otherwise minded; as to seek for justification by the works of the law, or partly by Christ and partly by the law, and to imagine and expect perfection in this life:



God shall reveal even this unto you; such errors will be made manifest sooner or later; the day will declare them, and such wood, hay, and stubble, will be burnt up by the fire, which will reveal every man's work, 1Co 3:12.





Philippians 3:16



Ver. 16. Nevertheless, whereto we have already attained,.... Whatever degree of knowledge of Christ, and the truths of his Gospel, is attained to, let it be retained, and not departed from:



let us walk by the same rule; either the doctrine of justification by Christ's righteousness in particular, which is a rule of judgment concerning other things; for so far as they agree or disagree with this, they are to be received or rejected; or the Scriptures of truth, which are the rule of faith and practice, and the standard and test, to which all are to be brought and tried:



let us mind the same thing; be of one heart and affection to each other, Ro 12:10, and of the same judgment in the doctrines of the Gospel, 1Co 1:10, and pursue the same measures; particularly press towards the same mark, and for the same prize the apostle did, Php 3:14, and be followers of him, as is exhorted to in Php 3:17.





Philippians 3:17



Ver. 17. Brethren, be followers together of me,.... Not that the apostle set up himself as the head of a party, which is what he always blamed in others; he did not assume a dominion over the faith of men, or seek to lord it over God's heritage; nor did he desire any to be followers of him, any further than he was a follower of Christ; and in what he was, whether in doctrine or practice, he desires to be followed in: and here he has a particular regard to what went before, concerning reckoning what was gain loss; accounting all things but dung, in comparison of the knowledge of Christ, looking to his righteousness alone for justification, Php 3:9; disclaiming perfection, yet forgetting things behind; reaching towards things before, and pressing to the mark for the prize, Php 3:13; and walking according to the rule of God's word; in which things he had some that followed him, who were his spiritual children, and to whom he had been useful in conversion and edification; see 1Co 4:15; and he would therefore have these Philippians followers of him, "together" with them; and which contains in it an encouraging reason, or argument, since others were followers of him; or together with one another, he was desirous, that one and all of them might follow him; that they might all go in the same way, profess the same truth, be found in the practice of the same things, worship the Lord with one consent, pursue the same ends, and draw all the same way; and so be as the church was, like a company of horses in Pharaoh's chariot, So 1:9;



and mark them which walk so; as the apostle did, and those that were followers of him; these he would have them mark, observe, attentively look to; not as others, who cause offences and divisions, and obey not the word, in order to shun, avoid, and keep no company with; but to imitate and follow, and next to Christ, the mark, to make use of them as inferior ones:



as ye have us for an ensample, or "type"; believers should be ensamples one to another, especially ministers of the word; pastors of churches are not to be lords over God's heritage, but to be ensamples to the flock, 1Pe 5:3, in word, in conversation, in charity, in spirit; in faith, in purity, as the apostle exhorts Timothy, 1Ti 4:12, and in these things they are to be followed by believers.





Philippians 3:18



Ver. 18. For many walk,.... tyaynrxa, "otherwise", as the Syriac version adds; and which truly explains the words, and gives the sense; they walked not as the apostle and his followers; they walked as men, as carnal men, 1Co 3:3, according to the course of the world, after their ungodly lusts, Eph 2:2; or according to the rites and ceremonies of the Mosaic dispensation, and not uprightly, and according to the truth of the Gospel: and there were many that walked so; the road both of profaneness and error is a broad one, and many walk therein, which makes it the more dangerous; the examples of many have great force, though a multitude is not to be followed to do evil; the conversation of a great part of professors is not to be imitated; the few names in Sardis that have not defiled their garments with error or immorality should be marked for ensamples, Re 3:4, and the majority shunned:



of whom I have told you often; both when present among them by word of mouth, and when absent from them by writing; for the apostle was a faithful watchman and monitor to this church, and to all the churches, the care of which lay upon him; and diligent he was to warn them against false teachers, whose doctrines and practices he knew were of pernicious consequence:



and now tell you even weeping; partly on account of those evil men, whose state and condition, notwithstanding their profession, was very bad; and partly on account of the glory of God and Christ, and the honour of religion, which suffered much through them; and also on account of the Philippians, lest they should be drawn aside by them; and because they had taken so little notice of his frequent cautions and advice: and that they might the better know the men he spoke of, and avoid them, he describes them by the following characters,



[that they are] the enemies of the cross of Christ; not that, though they might be Jews, they were like the unbelieving Jews, who were open and implacable enemies of a crucified Christ, called Jesus accursed, and anathematized him and his followers, and to whom the preaching of Christ crucified was an offence and stumblingblock, 1Co 1:23; for these were professors of Christ, and pretended to preach Christ, and him crucified: nor were they such heretics that denied that Christ really assumed human nature, and was really crucified and died; and affirmed that all this was only in appearance, or that an image was hung upon the cross for him, or Simon the Cyrenian was crucified in his room, as some have thought, which was the heresy of Simon Magus, and his disciple Basilides: nor is the sense that they were averse to the crucifixion of the affections with the lusts, though this seems to be their true character, since they were sensual, and minded earthly things; but the meaning is, that they disliked the cross of Christ; they were unwilling to take it up for his sake, and follow him; they studied all ways and means to shun it; they ingratiated themselves into the affections of the unbelieving Jews, by complying with the ceremonies of the law, and bearing hard upon the apostle and his ministry, that so they might not suffer persecution for the cross of Christ; and besides, by enjoining circumcision and an observance of the law as necessary to salvation, they, as much as in them lay, made void the efficacy of the cross and death of Christ, and made that and him unprofitable, and of no effect to the souls of men; and were both doctrinally and practically enemies of the cross of Christ: and so all such professors of Christ, who walk not according to the Gospel, though they are not open and direct enemies to the Gospel, which is the preaching of the cross, yet they are secret and indirect ones, and oftentimes do more mischief to it by their lives, than the keenest adversaries of it can by their pens.





Philippians 3:19



Ver. 19. Whose end [is] destruction,.... Everlasting destruction, the destruction of both body and soul in hell, Mt 10:28; and this is the end, the reward and issue of bad principles and practices; the broad roads of sin and error lead to destruction, Mt 7:13; however pleasing such ways may be to men, the end of them is eternal death; destruction and misery are in all the ways of profaneness and heresy; not only immoralities, but heresies, such as strike at the efficacy of Christ's cross, his blood, righteousness, and sacrifice, are damnable ones, and bring upon men swift destruction, 2Pe 2:1; and how should it otherwise be, for there is no salvation but by the cross of Christ? and if men are enemies to that, and the efficacy of it, and the way of salvation by it, there is no more, nor any other sacrifice for sin, Heb 10:26, but a fearful looking for of judgment, and fiery indignation, Heb 10:27; and this will be the case of all barren and unfruitful professors, who are like the earth, that brings forth briers and thorns, and is nigh unto cursing, whose end is to be burned, Heb 6:8; for what will the hope of such an one, founded on his profession, though he may have got credit and reputation among men, avail, when God takes away his soul?



whose god [is their] belly; the belly was the god of the Cyclops, they sacrificed to none but to themselves, and to the greatest of the gods, their own belly {a}; as money is the covetous man's god, whom he loves, adores, and puts his confidence in, so the belly is the god of the sensualist, the epicure, and voluptuous person; he has more regard for the service of that, than for the service of God? and of this complexion were these professors; they were lovers of pleasure, more than lovers of God, 2Ti 3:4; all their pretensions to religion, to Christ, and his Gospel, were only to serve themselves, their own bellies, and not the Lord Jesus Christ, and to do good to the souls of men: or their belly may be said to be their god, because they placed religion in the observance of meats and drinks, either allowed or forbidden in the law of Moses, which profited not those that were occupied therein, Heb 9:10; for the kingdom of God, the Gospel dispensation, internal religion, and the exercise of it, lies not in these things, but in righteousness, peace, and joy in the Holy Ghost, Ro 14:17:



and whose glory [is] in their shame; in their evil practices committed in secret, of which it was a shame to speak; in their hidden things of dishonesty, crafty walking, and deceitful handling of the word of God, which were vile and scandalous, 2Co 4:2; in corrupting the Gospel, and the churches of Christ, with their false doctrine; in observing and urging the ceremonies of the law, which were dead, and ought to be buried; and particularly circumcision in the flesh, in that part of the body which causes shame, and in this was their glory, Ga 6:13. The idol Baal Peor, and which is no other than the Priapus of the Heathens, is called by this name, Ho 9:10; so the prophets of Baal are in the Septuagint on 1Ki 18:19 called the prophets, thv aiscunhv, "of that shame"; it may be the apostle may have a regard to the secret debaucheries of these persons; or because they made their belly their god, he calls it their shame in which they gloried, and which was the name given to the idols of the Gentiles:



who mind earthly things. The Arabic version renders it, "who entertain earthly opinions"; and some by, "earthly things" understand the ceremonies of the law, called the elements and rudiments of the world, which these false teachers were fond of, and were very diligent to inculcate and urge the observance of; though rather worldly things, such as honour, glory, and popular applause, and wealth, and riches, are meant; for they sought their own things, and not the things of Christ; through covetousness, with feigned words, they made merchandise of men, and amassed to themselves great sums of money; and yet were greedy dogs, could never have enough, everyone looking for his gain from his quarter, Isa 56:11: and now persons of such characters as these were by no means to be followed, but such who are hereafter described.



{a} Euripides.





Philippians 3:20



Ver. 20. For our conversation is in heaven,.... The Ethiopic version renders it, "we have our city in heaven"; and the words may be truly rendered, "our citizenship is in heaven"; that is, the city whereof we are freemen is heaven, and we behave ourselves here below, as citizens of that city above: heaven is the saints' city; here they have no continuing city, but they seek one to come, which is permanent and durable; a city that has foundations, whose builder and maker is God, Heb 11:10: as yet they are not in it, though fellow citizens of the saints, and of the household of God; they are pilgrims, strangers, and sojourners on earth, Le 25:23; but are seeking a better country, an heavenly one, and God has prepared for them a city, Heb 11:16; they have a right unto it through the grace of God, and righteousness of Christ, and a meetness for it in him; and their conversation is here beforehand, while their commoration, or temporary residence, is below; their thoughts are often employed about it; their affections are set upon it, Col 3:2; their hearts are where their treasure is, Mt 6:21; the desires of their souls are towards it, and they are seeking things above, and long to be in their own city, and Father's house, where Christ is; and to be at home with him, and for ever with him. This is the work and business of their lives now, and what their hearts are engaged in. The Syriac version renders it, "our work is in heaven"; the business, the exercise of our lives, and of our graces, tend that way:



from whence also we look for the Saviour, the Lord Jesus Christ; Christ is now in heaven, at the Father's right hand, Ac 2:33, appearing in the presence of God for his people, and making intercession for them, Heb 7:25; and so will remain, until the time of the restitution of all things; when he will descend from heaven, and be revealed from thence: and this the saints look for, and expect; they have good reason for it; from his own words, from the words of the angels at the time of his ascension, Ac 1:11, and from the writings of the apostles and they expect him not merely as a Judge, under which consideration he will be terrible to the ungodly, but as a Saviour; who as he has already saved their souls from sin, and the dreadful effects of it, from the bondage and curse of the law, from the captivity of Satan, and from eternal ruin and wrath to come, so he will save and redeem their bodies from the grave, corruption, mortality, and death, as follows.





Philippians 3:21



Ver. 21. Who shall change our vile body,.... Which is defiled with sin, attended with frailty, and is mortal; and being dead, is sown and laid in the grave in corruption, weakness, and dishonour: in the Greek text it is, "the body of our humility"; sin has subjected the body to weakness, mortality, and death; and death brings it into a very low estate indeed, which is very humbling and mortifying to the pride and vanity man: now this vile body, in the resurrection morn, shall be stripped of all its vileness, baseness, and meanness; and be changed, not as to its substance, nor as to its form and figure, which shall always remain same, as did the substance and form of our Lord's body after his resurrection; but as to its qualities, it shall be changed from corruption to incorruption, 1Co 15:42, from mortality to immortality, from weakness to power, from dishonour to glory, and be free from all sin: so the Jews say {b}, that



"the evil imagination, or corruption of nature, goes along with man in the hour of death, but does not return with him when the dead arise:''



and this change will be made by the Saviour, the Lord Jesus Christ, when he shall descend from heaven; who as he is the pledge, the first fruits, the exemplar, and meritorious cause, so he will be the efficient cause of the resurrection of the saints; who will be raised and changed by him, by his power, and by virtue of union to him:



that it might be fashioned like unto his glorious body; or "the body of his glory", as it is now in heaven, and of which his transfiguration on the mount was an emblem and pledge; for glory, power, incorruption, and immortality, the bodies of the saints in the resurrection shall be like to Christ's, though not equal to it, and shall shine like the sun in the kingdom of their Father. The Jews {c} have a notion, that



"the holy blessed God will beautify the bodies of the righteous in future time, like the beauty of the first Adam:''



but their beauty and glory will be greater than that, it will be like the glory of the second Adam, the Lord from heaven, whose image they shall then bear: and whereas this requires almighty power, of which Christ is possessed, it will be done



according to the working, the energy of his power and might; or as the Syriac version renders it, "according to his great power"; which was put forth in raising himself from the dead, and whereby he was declared to be the Son of God: and



whereby he is able even to subdue all things unto himself; not only sin, Satan, and the world, but death and the grave; and so consequently able to raise the dead bodies of his saints, and to change the qualities of them, and make them like unto his own: and now who would but follow such persons, who are citizens of heaven, have their conversation there, look for Christ the Saviour from thence, Php 3:20, who when he comes will raise the dead in Christ first, put such a glory on their bodies as is on his own, 1Th 4:16, and take them to himself, that where he is they may be also? see

# John 14:3 Heb 6:12.



{b} Midrash Tillim apud Galatin. de Arcan. Cathol. ver. l. 12. c. 2. {c} Midrash Hanneelam in Zohar in Gen. fol. 69. 1.

 

John Gill's Exposition of the Entire Bible.

Philippians 4:1



INTRODUCTION TO PHILIPPIANS 4



This chapter contains exhortations to various duties becoming Christians, the apostle's thankfulness to the Philippians for their present to him, and the conclusion of the epistle with the salutations of the brethren: in Php 4:1; the apostle exhorts the saints with great affection to perseverance in the doctrine and faith of Christ; and in Php 4:2; mentions some persons by name, and to whom he recommends unity and agreement; and in Php 4:3; entreats others to assist them therein; and in Php 4:4; exhorts them all in general to joy in the Lord, and to moderation, enforced by this argument, the Lord being at hand, Php 4:5; and to calmness and quietness of mind, and to prayer, and supplication, with thanksgiving, Php 4:6; to which they are encouraged, by the promise of having the peace of God, keeping their minds through Christ, Php 4:7; and to conclude, he exhorts them to everything that is virtuous had commendable; to which he stimulates them, from the consideration of the nature of the things themselves, from his own example, and from the presence of God with them, they might expect to enjoy, Php 4:8; and then he proceeds to take notice of the kindness of the Philippians to him, declares his joy on account of it, and expresses it by their care of him again; which he corrects, by observing that it was not for want of care in them before, but of opportunity of showing it, Php 4:10; nor did he take notice of this present of theirs, with so much exultation on account of his own penury, for he had learnt the great lesson of contentment in every state, Php 4:11; which he enlarges upon and explains; namely, that he had been taught, and knew how to behave in fulness and want, in prosperity and adversity; though this was not owing to himself, but to the power and strength of Christ, Php 4:12; however, he commends the Philippians for their communicating to him in his affliction, both at the first preaching of the Gospel to them, and at several times since, Php 4:14, the reason of which commendation was not because he was covetous of gifts and presents from them, but to encourage them to bring forth fruit, which would turn to their own advantage, Php 4:17; as for himself he had enough, and therefore said not this on his own account, but because such communication was a sacrifice well pleasing to God, and a return would be made by him; who, as he was able to supply all their need, would; of which he assures them, and for which he prays, Php 4:17, and to whom he gives the glory of what they had given, and he had received, Php 4:20; and then the epistle is concluded with the salutation of the apostle, and the saints, and brethren with him, and with his usual benediction, Php 4:21.



Ver. 1. Therefore, my brethren,.... Not in a natural but spiritual relation; having the same Father, being of the same family, and household of faith: seeing that on the one hand there were false teachers, who stand described by various characters in the preceding chapter, by whom they were in danger of being carried away from the simplicity of the Gospel; and on the other hand, such were the conduct and conversation of the apostle, and other true believers, and such were their expectations of Christ from heaven, and of happiness from him as there expressed; therefore he exhorts to steadfastness in him, and that under the most tender, affectionate, and endearing appellations; given in the uprightness of his soul, without any manner of flattery, to signify his strong affection for them, and to engage them to attend the more to what he was about to exhort them to; and which arose from pure love to them, an hearty concern for their good, and the honour of Christ Jesus:



dearly beloved: as belonging to Christ, interested in him, members of him, redeemed by him, and bearing his image; and as his brethren, and so not loved with a carnal, but spiritual love:



and longed for; to see them, converse with them, and impart some spiritual gift to them; being the excellent in the earth, as other saints, towards whom was his desire, and with whom was all his delight. These epithets are joined with the word "brethren", in the Vulgate Latin, Syriac, and Arabic versions, and read thus, "my dearly beloved, and longed for brethren"; and in the Ethiopic version, "our beloved brethren": to which are added,



my joy and crown; they were matter of joy to him, as he had reason to hope well of them; yea, to be confident that the good work was begun, and would be carried on in them; and that they had hitherto continued in the doctrine of the Gospel, and walked worthy of it; and they were his "crown", as they were seals of his ministry; and whom he valued more, and reckoned a greater honour and ornament to him, than the richest diadem, set with the most costly jewels and precious stones, and which he hoped and believed would be his crown of rejoicing another day; when he, with them, should stand at the hand of Christ triumphing, as victors crowned, ever sin, Satan, the world, death, and hell:



so stand fast in the Lord; or "by the Lord"; by his power and strength, which is only able to make to stand fast; saints are liable to failing, and would fall, were they not upheld with his right hand, and kept by his power; they only stand fast, as they stand supported by his strength, trusting in his might, and leaning on his arm. Christ is the only foundation where they can stand safe and sure; and such as are rooted and grounded, and built up in him, are established and stand; though they are still in need of being exhorted to hold the head, abide by him, and cleave unto him; to stand fast in his grace, exercising the graces of faith, hope, and love upon him; in the liberty of Christ, in opposition to the bondage of the law, false teachers were for bringing them into; and in the doctrine of faith, and not depart from it in any degree, nor give way in the least to the opposers of it, but continue steadfast in it without wavering, and which is chiefly intended here: so the Arabic version renders it, "so stand in the faith of the Lord"; both in the grace faith, and in the doctrine of it, and in the profession of both: see 1Co 16:13. The apostle bids them so stand fast; that is, either as they had hitherto done, or as they had him and others for an example; whose views, conversation, and behaviour, are described in the foregoing chapter:



[my] dearly beloved; this, which otherwise would be a repetition of what is before said, is by some connected with the former clause, and read thus, "so stand fast my dearly beloved in the Lord"; and contains a reason, both why they were dearly beloved by the apostle, because beloved in and by the Lord; and why it became them to stand fast in him, and abide by him, his truths, ordinances, cause, and interest.





Philippians 4:2



Ver. 2. I beseech Euodias, and beseech Syntyche,.... Two women, who were members of this church at Philippi, and who seem to have been at variance; either with each other, on account of some temporal and civil things, as often is the case of the dear children of God, who fall out by the way; and it becomes a very hard and difficult task to reconcile them, though as here entreated in the most tender and importunate manner to agree: or else with the church, having entertained some sentiments in religion different from it; being drawn aside by false teachers from the simplicity of the Gospel, and their steadfastness in the faith; and this may rather be thought to be the meaning, since the apostle would scarcely take notice of a private difference in so public a manner, and since this exhortation follows so closely the former:



that they be of the same mind in the Lord; either that they agree together, and be reconciled to each other, considering the relation they stood in to one another, and to the Lord; or that they become of the same mind, and embrace the same truths, and profess and maintain the same principles the church did; and so the Arabic version renders it, "that ye entertain one and the same opinion concerning the faith of the Lord".





Philippians 4:3



Ver. 3. And I entreat thee also, true yoke fellow,.... Not his wife, as some think {d}, for he had none, as appears from 1Co 7:7, at the writing of which epistle he was at Ephesus, where he stayed some little time, and then went to Jerusalem; where he was quickly apprehended, and sent a prisoner to Rome, and where he now was as such; and therefore it is not likely that he should marry a wife within this compass of time, and much less that he should have one at Philippi; besides, the word used is of the masculine gender, and designs a man and not a woman: some think it is the proper name of a man, who was called "Syzygus", and so the Arabic interpreter seems to understand it; and by the apostle, true "Syzygus", signifying that as was his name, so was he, really and in truth, a companion and fellow labourer, that drew in the same yoke with him; the Syriac version renders it, "the son of my yoke", and the Ethiopic version, "my brother and my companion": some think this person was the husband or brother of one of the above women; and therefore is entreated to use his interest, and compose the difference between them, or endeavour to reconcile them to the church; and others that it was the jailer, that was converted by the apostle: but it seems most likely to have been one that was under the same yoke of the Gospel, and who had been employed with him in preaching of it, a fellow labourer; such an one as Barnabas, Silas, and Timothy, and might be one of those; or rather Epaphroditus, who was minister in this church, and by whom the apostle sent this letter, and whom he might address and importune in this manner; the word may very well be thought to answer to the Hebrew word rbx, often used in Jewish writings, for an associate, a colleague, and a disciple of the wise men, to which the apostle may allude; see Php 2:25;



help those women; Euodias and Syntyche. The Syriac and Ethiopic versions read "them", referring to the above women; and the Arabic version reads, "help both"; that is, both those women; not by relieving their temporal wants, which it does not appear they were in; but either by composing their differences, or by assisting them with good counsel and advice; and giving them proper instructions in the doctrines of the Gospel, that they might be brought to think the same things the church did: and the rather such pains should be taken with them, since they were such, says the apostle,



which laboured with me in the Gospel; not in preaching it, for he suffered not a woman to teach in the church, 1Ti 2:12; but by professing it, and bearing reproach and persecution for it; and by supporting and encouraging, and spreading it with their worldly substance:



with Clement also; which some think is the same with Clemens Romanus, who was afterwards bishop of Rome, and whose epistle to the Corinthians is still extant; other writings are ascribed to him, but are spurious; however, by his name he seems to be a Roman; and from his being joined with the apostle, as one with whom these women also laboured in the Gospel, he appears to be a preacher of it at Philippi:



and [with] other my fellow labourers; in the work of the ministry, as Timothy, who was with him at Philippi, when he first preached the Gospel there, Ac 16:1, and some others:



whose names [are] in the book of life; the book of God's eternal purposes and decrees, divine predestination to eternal life; and this being called a "book", and the names of persons being said to be in it, denote the love of God to his elect, his care of them, his value for them, his remembrance of them, and the exact knowledge which he has of them; as well as imply, that his eternal election of them is personal and particular, is well known to him, and is sure and unchangeable; being more so than the writing of Pilate on the cross, who said, what I have written, I have written, Joh 19:22; and is called the "book of life", because those whose names are written in it, have a spiritual life here, and an eternal one hereafter; to both which they are afore written in this book, or pre-ordained in God's counsels, and certainly and infallibly enjoy it: now the apostle's knowledge of these persons being written in this book, did not arise from any special revelation, as being shown the book of life, and the names of the elect in it, when he was caught up into the third heaven, 2Co 12:2; nor was his knowledge of this matter peculiar and limited to these persons only, but common to all that he had reason to hope and believe had received the grace of God in truth, and walked worthy of the calling wherewith they were called, Eph 4:1; such persons in a judgment of charity, which hopes and believes all things, he concluded were in this book of life; and the same judgment, faith, and hope, ought all believers to form and entertain one of another, nothing appearing contrary to it, in their faith and conversation.



{d} Vid. Euseb. Eccl. Hist. l. 3. c. 30.





Philippians 4:4



Ver. 4. Rejoice in the Lord alway,.... This is a repetition of the exhortation in the preceding chapter; See Gill on "Php 3:1"; with this addition "alway"; for there is always cause and matter for rejoicing in Christ, even in times of affliction, distress, and persecution; since he is always the same; his grace is always sufficient; his blood has a continual virtue in it, and always speaks for peace and pardon; his righteousness is an everlasting one, and so is his salvation, and such is his love; though some join this word with what follows,



[and] again, I say, rejoice; this is what was continually inculcated by him, as being of great importance and use for the comfort of believers, and the honour of Christ.





Philippians 4:5



Ver. 5. Let your moderation be known unto all men,.... The Vulgate Latin reads, "your modesty". The Syriac and Arabic versions, "your meekness", or "humility"; graces which accompany moderation, and are very necessary to it, but not that itself. The Ethiopic version renders it, "your authority", which by no means agrees; for moderation lies not in exerting authority and power to the uttermost, at least with rigour, but in showing clemency and lenity; not dealing with men according to the severity of laws and strict justice, but according to equity, and with mildness and gentleness; giving up strict and proper right, receding from what is a man's due, and not rigidly insisting on it; putting up with affronts and injuries, and bearing them with patience; and interpreting things in the best sense, and putting the best constructions on words and actions they will bear; and in using inferiors and equals with all humanity, kindness, and respect: and this is what is here intended, which the apostle would have made "known"; exercised and practised publicly, that it might be seen and known of all, and God might be glorified, by whose name they were called, though their agreeable conversation among men; see Mt 5:16; and he would not only have this known unto, but exercised towards "all men"; not only to believers, the members of the church, by ruling with gentleness, by bearing the infirmities of the weak, and by forgiving offences; but also to unbelievers, to the men of the world, by not avenging themselves, but giving way to wrath; by patient suffering for well doing, without making any returns of ill, either by words or deeds: this is the moderation here meant, and not moderation in eating and drinking, and in apparel, and in the love and use of, and care for the things of this world; though such moderation highly becomes professors of religion; and much less moderation in religion, or towards the false teachers, thinking and speaking well of them; and interpreting their notions in the best sense, hoping they may mean otherwise than they say, and therefore should treat their persons with great respect, and their principles with tenderness; but this can never be thought to be the apostle's sense, after he had himself given them such names and characters, as in Php 3:2; and besides, though we may, and many times ought, as men and Christians, to give way, and yield up what is our right and due, for the sake of peace, yet we cannot, nor ought to give up anything, that of right belongs to God and Christ, in matters of doctrine or worship; nor in the least abate of our zeal for the same, or give way to false teachers in any respect, nor for any time: moreover, moderation in religion is nothing else but lukewarmness and indifference, than which nothing is more detestable, or abhorred by Christ. The argument or reason enforcing moderation in the above sense of it follows,



the Lord [is] at hand. The Syriac version reads, "our Lord": and the Ethiopic version, "God is at hand". The sense is, either the Lord is near, he is omnipresent, and sees and observes the conduct of his people, their deportment in the world, and to one another; and therefore, as in his presence, and under his eye, they should behave according to equity, and with kindness and tenderness towards their fellow creatures and fellow Christians: or the Lord is nigh unto them, as he is to all that call upon him in truth, Ps 145:18; he is a present help in time of trouble, Ps 46:1; he is in the midst of them, and will help, and that right early, Ps 46:5; and will avenge his elect, and vindicate their cause, and right all their wrongs in his due time; and therefore they should take all things patiently, and not avenge themselves: or in a little while Christ will come to judgment, when he will plead the cause of his people, and convince ungodly sinners of their ungodly deeds, and hard speeches against him and his, Jude 1:15; and therefore they should leave all to that time, and commit themselves to him that judgeth righteously, 1Pe 2:23.





Philippians 4:6



Ver. 6. Be careful for nothing,.... This must be understood not in the most extensive sense, but with a limitation and restriction. There are many things that saints are to be careful for, as men and Christians; they are to be careful of their bodies, as well as of their souls; of the health of them, which is to be preserved by all lawful means, and not exposed to unnecessary danger; and for their families, to provide things honest for them, proper food and raiment, and the necessaries of life; for whoever does not do that, denies the faith, and is worse than an infidel; and even for the things of this world in a moderate way, using all diligence and industry in obtaining them; men ought to be careful to discharge the duties of their calling in civil life, and to care and concern themselves for the honour of God, the interest of religion, and the support of the Gospel; and that they offend not God, by sinning against him: but the carefulness the apostle speaks of, is an anxious solicitude for worldly things, an immoderate concern for the things of life, arising from diffidence, or negligence, of the power, providence, and faithfulness of God: saints should not be anxiously, or in a distressing manner concerned for the things of this world, but be content, whether they have less or more; nor be over much pressed with what befalls them, but should cast their care upon the Lord, and carry every case to him, and leave it there:



but in everything. The Syriac and Ethiopic versions render it, "in every time": always, constantly, every day, as often as there is opportunity, and need requires. The Vulgate Latin and Arabic versions join it with the following clause, "in every prayer and supplication"; but the grammatical construction of the words will not admit of such a version; it is best to understand it of every thing, or case, which should be brought to God; whether it be of a temporal or spiritual kind, relating to body or soul, to ourselves or others, to our families, relations, and acquaintance, the church, or the world:



by prayer and supplication: which may include all sorts of prayer, mental or vocal, private or public, ordinary or extraordinary, and every part of prayer: prayer may design petition, or asking for good things that are wanted; and "supplication", a deprecating of evils that are feared; though these two are often used together for the same thing, for prayer in general: which ought always to be accompanied



with thanksgiving; for mercies received; for a man can never come to the throne of grace, to ask for grace and mercy, but he has mercies to bless God for, and so to do is very acceptable to God; nor can a person expect to succeed in the enjoyment of future mercies, when he is not thankful for past and present ones: in this manner therefore, at all times, upon every occasion, in a way of humble petition and supplication, joined with thankfulness for all favours,



let your requests be made known to God; not to men; fly not to an arm of flesh, but to God, to him only, and that in the most private mariner, as not to be known by men; and put up such requests, as there may be reason to hope and believe God will "know" and approve of; such as are agreeable to his will, to the covenant of his grace, and the declaration of his word: use familiarity with God, tell him as you would do a friend, freely and fully, all your case, pour out your souls and your complaints before him. This God would have his people do, and he expects it from them; and though he knows all their wants, and what are their desires before they express them, yet he will seem not to know them, or take any notice of them, until they open them to him in some way or other; either by vocal prayer, or mental; by ejaculations, or sighs and groans, by chattering as a crane or a swallow, all which he understands: and be the case made known in what way or manner soever, with ever so much weakness, so be it, it is made known, it is enough, it shall be regarded and not despised.





Philippians 4:7



Ver. 7. And the peace of God which passeth all understanding,.... Not that peace which God calls his people to among themselves in their effectual calling; and which he requires of them to cultivate and maintain; and which he encourages in them by the promise of his gracious presence among them; and which indeed he is the author of, and therefore is so called, Col 3:15; and which may be said to surpass or exceed all speculative knowledge, and understanding; for the one puffs up and profits nothing, but the other edifies; and much less that peace which God has in himself, who is all peace and love, and which passes all understanding, human and angelic; but either that peace which is made with God by the blood of Christ, and is published in the Gospel of peace, which passes and surprises all understanding of men and angels, that it should be; that the thoughts of God should be concerning it from everlasting; that a council of peace should be called and held between the eternal Three, and a covenant of peace entered into; that Christ should be appointed the peace maker, and the chastisement of it laid on him; that he should make it by the blood of his cross, and for men, while enemies to God and to himself: or else that peace of conscience, which arises from a view of peace made by Christ; of justification by his righteousness, and atonement by his sacrifice; and which may be called "the peace of Christ", as the Alexandrian copy reads; both because it is founded upon, and springs from him, and is what he is the donor of: and this is what passes the understanding of every natural man; he knows nothing of this peace, what this tranquillity of mind means; he intermeddles not with this joy; it is unaccountable to him how it should be, that such then should have peace, who have so much trouble, are so much reproached, afflicted, and persecuted, and yet have peace in Christ, while they have tribulation in the world; which



shall keep your hearts and minds through Jesus Christ, or "in Christ Jesus": some read these words prayer wise, or as a wish, "let it", or "may it keep", so the Vulgate Latin; but they are rather a promise, encouraging the saints to the discharge of the above duties; as rejoicing always in the Lord, showing their moderation to all men, avoiding anxious care, and betaking themselves at all times, on all occasions, to prayer to God; in which way they may expect peace, and such as will be of that see vice to them, as here expressed; that is, be a means of their final perseverance; for the peace of God, in either sense, is a preservation of the saints: peace made with God secures them in Christ from all condemnation by the law, sin, Satan, the world, or their own hearts; and peace in their own souls, on so good a foundation as it is, keeps them through Christ as in a garrison, from being overset with the troubles of the world, or the temptations of Satan; and is a means of preserving them from being carried away with the errors and heresies of the wicked, having a witness to truth within themselves; and from every evil way and work, from profaneness and immorality; the grace of God teaching them, and the love of Christ constraining them, which is shed abroad in their hearts, to live and act otherwise.





Philippians 4:8



Ver. 8. Finally, brethren, whatsoever things are true,.... To close all with respect to the duties of Christianity incumbent on the professors of it, the apostle exhorts to a regard to everything that is true; that is agreeable to the Scriptures of truth, to the Gospel the word of truth, or to the law and light of nature; and whatever was really so, even among the very Heathens, in opposition to falsehood, lying, and hypocrisy



whatsoever things [are] honest; in the sight of men; or grave, or "venerable" in speech, in action or attire, in opposition to levity, frothiness, or foppery:



whatsoever things [are] just; between man and man, or with respect both to God and men; giving to God what belongs to him, and to man what is his due; studying to exercise a conscience void of offence to both, in opposition to all impiety, injustice, violence, and oppression:



whatsoever things [are] pure; or "chaste", in words and deeds, in opposition to all filthiness and foolish talking, to obscene words and actions. The Vulgate Latin and Arabic versions render it, "whatsoever things are holy"; which are agreeable to the holy nature, law, and will of God, and which tend to promote holiness of heart and life:



whatsoever [are] lovely; which are amiable in themselves, and to be found even among mere moral men, as in the young man whom Christ as man is said to love, Mr 10:21; and which serve to cultivate and increase love, friendship, and amity among men; and which things also are grateful to God and lovely in his sight, in opposition to all contention, strife, wrath, and hatred:



whatsoever things [are] of good report; are well spoken of, and tend to get and establish a good name, which is better than precious ointment, Ec 7:1; for though a good name, credit, and reputation among men, are to be sacrificed for the sake of Christ when called for; yet care is to be taken to preserve them by doing things which may secure them, and cause professors of religion to be well reported of; and which beautiful in all, and absolutely necessary in some:



if [there be] any virtue; anywhere, among any persons whatever, in opposition to vice:



and if [there be] any praise; that is praiseworthy among men, and deserves commendation, even though in an unjust steward, Lu 16:8, it should be regarded. The Vulgate Latin adds, "of discipline", without any authority from any copy. The Claromontane manuscript reads, "if any praise of knowledge":



think on these things: meditate upon them, revolve them in your minds, seriously consider them, and reason with yourselves about them, in order to put them into practice.





Philippians 4:9



Ver. 9. These things which ye have both learned,.... Meaning from himself, in a doctrinal way:



and received; not only into their heads but hearts, had embraced cordially, with great affection, in the love thereof, as well as given a full assent to:



and heard; either publicly or privately, from the pulpit, or in conversation; or had heard of him when absent, or from him when present:



and seen in me: in his life and conversation, which were well known, and were a pattern to them that believe; and therefore he adds,



do; practise the same things which they had learned from him as their duty, and had heard him urge as such, and had seen exemplified in himself:



and the God of peace shall be with you; to give that peace which is beyond the conception of a natural man, and the expression of a spiritual one, and is the great preservative through Christ; and to enable to do and to continue to do the above things, and to keep them from all harm, and every enemy of their souls; to favour them with his gracious presence here, and with endless peace hereafter.





Philippians 4:10



Ver. 10. But I rejoiced in the Lord greatly,.... The apostle proceeds to the last part of this epistle, and to take notice of the present which these Philippians had sent him, on account of which this his rejoicing was; and which was not small but great, and was not of a carnal but spiritual kind; it was a joy in the Holy Ghost, which is opposed to meats and drinks, and earthly enjoyments; it was a joy in the Lord; "in our Lord", as the Syriac version renders it; it was not so much on account of the nature, substance, quantity or quality of the things sent him, and the suitableness of them to his present necessity; but because this thing was of the Lord, he had put it into their hearts to do it, and had given them not only ability, but a willing mind, and had wrought in them both to will and to do; and because what they did they did for the sake of Christ, and to him as an apostle of his, and in obedience to Christ, and with a view to promote his cause and interest, honour and glory:



that now at the last your care of me hath flourished again; which supposes that they had formerly, at the first preaching of the Gospel, showed great respect to him, and took great care of him, as appears from Php 4:15, but that for some time past, and it seems for a considerable while, they had dropped it, or at least had not shown it; but that now it revived again, and was seen in the present they had now sent him. The allusion is to trees, which in the summer season bear much fruit, in autumn cast their leaves, and in the winter are entirely bare, and in the spring of the year revive again, and put forth leaves and fruit: and just so it is with the saints, they are compared to trees, and are called trees of righteousness, Isa 61:3, and are fruitful ones, Jer 23:3; but they have their winter seasons, when they are barren and unfruitful, and look as if they were dead; but when it is a spring time with them they revive again, as in the exercise of their faith and hope in Christ, so of their love to him, and to one another, and the ministers of the Gospel; when the south wind of the Spirit blows, the sun of righteousness arises, and, the dews of divine grace fall upon them; and such a revival was now in this church; and this was what the apostle so much rejoiced in, not so much for the gift bestowed on him, as for the fruit that appeared in them; see Php 4:17; but whereas he had said that this care of him flourished again, "at last"; lest this should be thought as finding fault with them, and bringing a charge against them, he corrects himself by adding,



wherein ye were also careful, but ye lacked opportunity; signifying that he believed they had entertained the same sentiments of him, had the same affection and inward care for him all along; but they had no opportunity of showing it, he being at such a distance, and they having no convenient or proper persons to send to him; or were hindered through multiplicity of business on their hands, that they could not attend to him; and so the Vulgate Latin version renders it, "but ye were busied", or taken up and employed in business; or it was for want of ability; for the words will bear to be rendered, "but ye lacked ability"; and to this sense does the Syriac version render it, Nwtywh Nyqpo al ala, "but ye were not sufficient"; or had not a sufficiency, were not able to do it, and therefore to be easily excused.





Philippians 4:11



Ver. 11. Not that I speak in respect of want,.... Either of want of will in them; of their slowness and backwardness in their care of him, postponing him to others, caring for him last of all; this gave him no uneasiness, he did not take it ill, knowing and owning himself to be less than the least of all saints: or of his own want before this present came; and his sense is, that he did not express himself with so much joy, because of the penury and distress he was in before the things came to him which they sent; for he was not in want; though he had nothing, he possessed all things, and was as happy, and in as comfortable a frame, and in as much content then as now:



for I have learned in whatsoever state I am, [therewith] to be content; or "to be sufficient", as the Vulgate Latin version renders it; or that that is sufficient for me which I have, as the Syriac version renders it; for the word here used signifies to be self-sufficient, or to have a sufficiency in one's self, which in the strict sense of the phrase is only true of God, who is "El-shaddai", God all-sufficient; but, in a lower sense, is true of such who are contented with their present state and condition, with such things as they have, be they more or less, and think that they have enough, as old Jacob did, Ge 33:11; and such persons have a sort of an all-sufficiency in them; they are thankful for every thing they have, be it little or more, and in every state, whether of adversity or prosperity; and quietly and patiently submit to the will of God, and cheerfully take and bear whatever is assigned them as their portion; and such an one was the apostle: he was not only content with food and raiment, and such things as he had, but even when he had nothing at all; when he had neither bread to eat nor clothes to wear; when he was in hunger and thirst, in cold and nakedness, as was sometimes his case; and therefore he does not say here, that he had learnt to be content with such things as he had, but en oiv eimi, "in what I am": and this he had not by nature, but by grace; it was not natural, but adventitious to him; it was not what he had acquired by his industry, but what he had "learned"; and that not in the school of nature and reason, while an unregenerate man; nor at the feet of Gamaliel, while he was training up under him in the law of Moses, and in the traditions of the elders; but he learned it of God, and was taught it by the revelation of Christ, and under the teachings of the Spirit of God, and that in the school of affliction, by a train of experiences, of many sorrows, afflictions, and distresses; for this lesson is learned quite contrary to all the rules and reasons among men, not by prosperity, but by adversity: many are the things that may excite and encourage to the exercise of this heavenly grace, where it is wrought; as the consideration of the unalterable will of God, according to which every man's state and condition is settled, and therefore what God has made crooked can never be made straight; and of our case when we came into the world, and what that will be when we go out of it, naked and bare of this world's things; and of our unworthiness of the least mercy at the hand of God: add to which, the consideration of God being our portion and exceeding great reward; of having an interest in Christ and all things in him; and of the profits and pleasures of a life of contentment; and of the promises which God has made to such; and of the future glory and happiness which will shortly be enjoyed: so that a believer may say, who has the smallest pittance of earthly enjoyments, this, with a covenant God, with an interest in Christ, with grace here and heaven hereafter, is enough.





Philippians 4:12



Ver. 12. I know both how to be abased,.... Or "humbled"; to be treated with indignity and contempt, to be trampled upon by man, to suffer hardships and distress, to be in a very mean and low condition, to work with his own hands, and minister to his own and the necessities of others in that way; yea, to be in hunger and thirst, in cold and nakedness, and have no certain dwelling place; and he knew how to behave under all this; not to be depressed and cast down, or to fret, repine, and murmur:



and I know how to abound; or "to excel"; to be in the esteem of men, and to have an affluence of the things of this world, and how to behave in the midst of plenty; so as not to be lifted up, to be proud and haughty, and injurious to fellow creatures; so as not to abuse the good things of life; and so as to use them to the honour of God, the interest of religion, and the good of fellow creatures, and fellow Christians:



every where; whether among Jews or Gentiles, at Jerusalem or at Rome, or at whatsoever place; or as the Arabic version renders it, "every time": always, in every season, whether of adversity or prosperity:



and in all things; in all circumstances of life:



I am instructed; or "initiated", as he was by the Gospel; and, ever since he embraced it, was taught this lesson of contentment, and inured to the exercise of it, and was trained up and instructed how to behave himself in the different changes and vicissitudes he came into:



both to be full, and to be hungry; to know what it was to have plenty and want, to have a full meal and to want one, and be almost starved and famished, and how to conduct under such different circumstances:



both to abound and to suffer need; which the apostle repeats for confirmation sake; and the whole of what he here says is an explanation of the lesson of contentment he had learned; and the knowledge he speaks of was not speculative but experimental, and lay not merely in theory, but in practice; and now lest he should be thought guilty of arrogance, and to ascribe too much to himself, he in Php 4:13 attributes all to the power and grace of Christ.





Philippians 4:13



Ver. 13. I can do all things,.... Which must not be understood in the greatest latitude, and without any limitation; for the apostle was not omnipotent, either in himself, or by the power of Christ; nor could he do all things that Christ could do; but it must be restrained to the subject matter treated of: the sense is, that he could be content in every state, and could know how to behave himself in adversity and prosperity, amidst both poverty and plenty; yea, it may be extended to all the duties incumbent on him both as a Christian and as an apostle, as to exercise a conscience void of offence towards God and men; to take the care of all the churches; to labour more abundantly than others in preaching the Gospel; and to bear all afflictions, reproaches, and persecutions for the sake of it; yea, he could willingly and cheerfully endure the most cruel and torturing death for the sake of Christ: all these things he could do, not in his own strength, for no man was more conscious of his own weakness than he was, or knew more of the impotency of human nature; and therefore always directed others to be strong in the Lord, and in, the power of his might, and in the grace that is in Christ, on which he himself always depended, and by which he did what he did; as he adds here,



through Christ which strengtheneth me. The Vulgate Latin and Ethiopic versions leave out the word "Christ", and only read "him"; and so the Alexandrian copy and others; but intend Christ as those that express it: strength to perform duty and to bear sufferings is in Christ, and which he communicates to his people; he strengthens them with strength in their souls, internally, as the word here used signifies; by virtue of which they can do whatever he enjoins them or calls them to, though without him they can do nothing.





Philippians 4:14



Ver. 14. Notwithstanding ye have well done,.... This he says lest they should think he slighted their kindness, and lest they should be discouraged from doing any such thing of this kind another time, either to himself or others; for though he was so well contented with his state, and knew how to be abased and to suffer need, and could do all things through the strength of Christ, yet he observes they did well in communicating to him; for communicating to poor saints or ministers is a considerable branch of well doing; it is a good work when it is done in faith, and from love, and with a view to the glory, honour, and interest of Christ; it is what is agreeable to the will of God, and is an odour of a sweet smell, and acceptable to him:



that ye did communicate with my affliction; by which is meant, not any affliction of mind, for he was in as comfortable a frame, had as clear views of his interest in God, as his covenant God, and was as contented and satisfied as ever he was in his life; nor any disorder or distemper of body; but he was in prison and penury: these Philippians communicated with him in it, both by sympathizing with him in his tribulation, and by sending their minister to visit him, and with him a present for his relief and support; in doing which they did well.





Philippians 4:15



Ver. 15. Now ye Philippians know also,.... As well as the apostle did, that they not only communicated now, but also had done formerly, and when none else beside them did; wherefore he not only commends them for their present kindness to him, but for their past favours:



that in the beginning of the Gospel; of the preaching of it by the apostle in the parts of Macedonia, particularly at Philippi; as soon as ever the Gospel was preached to them, they showed a grateful and beneficent spirit; of which we have an instance in Lydia, the first person we read of converted there, and also in the jailer, who was the next; see Ac 16:12; yea, not only while he was with them they communicated to him, but when he was gone from them:



when I departed from Macedonia; when he went to Corinth and other places, to preach the Gospel in other parts and to other people, they sent the brethren after him with presents which supplied what was lacking to him, and in which other churches were deficient; see

2Co 11:8; the Ethiopic version reads, "when ye went from Macedonia with me": but is not supported by any copy or other version:



no church communicated with me, as concerning giving and receiving,

but ye only; the phrase, "giving and receiving", is the same with

Ntmw avm, which is often used by the Jews for trading and commerce {e}; and the allusion is to the keeping of accounts by men in business, by debtor and creditor, in a book, putting down in one column what is delivered out, and in the other what is received, whereby accounts are kept clear: the apostle's meaning is, that whereas he and his fellow ministers had delivered out spiritual things to this church, they had in return communicated their carnal things; so that there was a proper account kept, which was not observed by other churches, and which was greatly to the commendation of this.



{e} Vid. Kimchi in Psal. xv. 3. & Targum in Isa. ix. 4.





Philippians 4:16



Ver. 16. For even in Thessalonica,.... When the apostle was there; for from Philippi he went to Thessalonica; see Ac 17:1;



ye sent once and again unto my necessity; for his use and service, to support him while he was at that place, and relieve and assist him in his necessities; for the people at Thessalonica were either not able to communicate, or were not of a beneficent disposition, or the apostle did not care to be chargeable to them; and they seem many of them to have been idle and lazy, and therefore he wrought among them with his own hands to set them an example; and the Philippians hearing and knowing that this was the case, sent frequently, while he was here, some of the brethren with gifts unto him.





Philippians 4:17



Ver. 17. Not because I desire a gift,.... This commendation of them he entered into, not because he desired another present to be made to him, either by them or others; he was not a man of such a disposition, he was not like one of those that could never have enough; he was fully satisfied and highly contented with what he had; he was not like the false teachers, that made merchandise of men; he sought not theirs, but them:



but I desire fruit that may abound to your account; he had planted them, or had been an instrument in planting of them, as trees of righteousness, Isa 61:3; and his great desire was to see fruits of righteousness grow upon them, Php 1:11; by which sometimes are meant acts of beneficence, as in 2Co 9:10; and that these might be abundant and turn to their profit and advantage, as such fruit does; for God does not forget to recompence acts of bounty, and labours of love, but if even a cup of cold water is given to a prophet or minister of Christ, on account of his being so, it shall have its reward in the issue of things, upon the casting up of accounts, Mt 10:42; for the apostle still has reference unto that; his view was, that the balance might be on their side, and that much might be received by them; so that it was not for himself, but for their encouragement and future good, he said this; for as for himself he adds,





Philippians 4:18



Ver. 18. But I have all things, and abound,.... Or "I have received all things", as the Syriac version renders it; all that they had sent by Epaphroditus; and for which he now gives a receipt; and by virtue of which he now abounded; and which abundance of his was not so much owing to the largeness of their presents, as to the peace of his mind; looking upon this gift of theirs, though it might be but small in itself, a fulness to him; for he adds,



I am full; as much as he desired, he wanted no more, he had enough:



having received of Epaphroditus the things [which were sent] from you: and which he acknowledged, that the character of this good man might stand clear, who had been intrusted with this affair:



an odour of a sweet smell, a sacrifice acceptable, well pleasing to God, this is said in allusion to the sacrifices under the former dispensation, in which God smelled a sweet savour, Ge 8:21, in reference to which, as the sacrifice of Christ is said to be of a sweet smelling savour, Eph 5:2, and as the spiritual sacrifices of the saints, as praises and prayers, are called odours, Re 5:8, and are said to be acceptable unto God, 1Pe 2:5; so acts of beneficence are called sacrifices, with which he is well pleased, Heb 13:16.





Philippians 4:19



Ver. 19. But my God shall supply all your need,.... Or "fulfil all your need": the Jews, when they would comfort any, under the loss of any worldly enjoyment, used to say, Knwrox Kl almy Mwqmh, "God fulfil", or "will fulfil thy need" {f}. The Vulgate Latin, Syriac, and Arabic versions, read these words as a wish or prayer, "but may my God supply" or "fulfil all your need"; I am not able to make you any returns, but I pray that my God would recompence it to you, that as you have supplied my want, he would supply all yours; but we with others, and as the Ethiopic version, read, "shall" or "will supply"; as an assertion by way of promise, though he could not, yet his God would; he who was his God, not only as the God of nature and providence, or as the God of the Israelites, but as the God of all grace; who had loved him as such, had chosen, adopted, regenerated, and sanctified him; who was his God in Christ, and by virtue of the covenant of grace, and which was made known in the effectual calling; whose ambassador he was, and whom he had faithfully served in the Gospel of his Son; this God, who had been his God, was and would be so unto death, in whom he had an interest, and because he had an interest in him, and was thus related to him, be firmly believed, and fully assures these saints, that he would supply their wants who had been so careful of him: believers, though they need nothing as considered in Christ, being complete and filled full in him, having in him all grace, and all spiritual blessings, and under believing views of this at times, see themselves complete and wanting nothing; yet, in themselves, they are poor and needy, and often want fresh discoveries of the love of God to them, fresh supplies of grace from Christ, stand in need of more light from him, and to be quickened according to his word; they want fresh supplies of strength from him answerable to the service and work they are daily called to; and as their trials and afflictions abound, they have need of renewed comfort to support under them; and have also need of fresh manifestations and applications of pardoning grace to their souls, and fresh views of the righteousness of Christ, as their justifying righteousness before God; and, in a word, need daily food for their souls as for their bodies: now God, who is also their God, is able and willing to supply their wants; and he does so, he withholds no good thing from them, nor do they want any good thing needful for them, for he supplies "all" their need; and this they may expect, since he is the God of all grace, and a fulness of grace is in his Son; and this grace is sufficient for them, and a supply of it is given them by the Spirit;



according to his riches; God is rich not only in the perfections of his nature, which are inconceivable and incommunicable; and in the works of his hands, of creation and providence, the whole earth is full of his riches, Ps 104:24, and according to these riches of his goodness he supplies the wants of all creatures living; but he is also rich in grace and mercy, Eph 2:4, and it is according to the riches of his grace he supplies the spiritual wants of his people, and he does it like himself, according to the riches he has; he gives all things richly to enjoy, plenteously and abundantly:



in glory: in a glorious manner, so as to show himself glorious, and make his people so, to the glory of his rich grace; and "with glory", as it may be rendered, with eternal glory; he will not only give grace here, and more of it as is needful, according to the abundance of it in himself and in his Son, but glory hereafter: and all



by Christ Jesus; and through him, who is full of grace and truth; who is the Mediator in whom the fulness of it lies, and through whose hands, and by whom, it is communicated to the saints: or "with Christ Jesus"; along with him God gives all things freely, all things pertaining to life and godliness: or "for the sake of Christ Jesus"; not for any worth or merit in men, but for the sake of Christ, in whom they are accepted, and on whose account respect is had to their persons, and so to their wants.



{f} T. Bab. Betacot, fol. 16. 2. Debarim Rabba, sect. 4. fol. 239. 4.





Philippians 4:20



Ver. 20. Now unto God and our Father,.... To God, who is our Father in Christ,



[be] glory for ever and ever, Amen; for all the grace he gives now, and for all the glory and happiness expected hereafter; for the supply of every want both temporal and spiritual; seeing every good gift comes from him, and is to be ascribed to his free grace and favour, and not to any deserts of men: and particularly he may mean for what they had sent him, and he had received from them.





Philippians 4:21



Ver. 21. Salute every saint in Christ Jesus,.... Meaning at Philippi, whether rich or poor, lesser or greater believers, common saints, as well as the officers of the church, bishops and deacons; who were in Christ by electing grace, and as their covenant head, and representative from everlasting, and which was manifested and made known by their conversion and the effectual calling:



the brethren which are with me greet you; such as Timothy; see Php 2:19; and Epaphras, Marcus, Aristarchus, Demas, and Lucas; see Phm 1:23; he makes no mention of Peter anywhere, when he writes from Rome or to it, which shows he was not there then, or a bishop of that place, as the Papists say.





Philippians 4:22



Ver. 22. All the saints salute you,.... The members of the church at Rome,



chiefly they that are of Caesar's household; for by means of the apostle's bonds, which were made manifest in the emperor's palace, Christ was made known to some there likewise; though Nero, the then reigning emperor, was a very wicked prince, and his court a very debauched one, yet the grace of God reached some there: who these were cannot be said; as for the conjecture that Seneca the philosopher, Nero's master, was one of them, it is without foundation; the eight letters of his to the Apostle Paul, and the six letters of the apostle to him, are spurious, though of ancient date, being made mention of by Austin and Jerom {g}: a like groundless conjecture is that, that Lucan the poet, Seneca's brother's son, was another; for there is nothing in his writings, or in any account of him, any more than in the former, that shows him to be a Christian. Torpes, a man in great favour and dignity in Nero's court, and Evellius his counsellor, who both suffered martyrdom under him, according to the Roman martyrology, are also mentioned.



{g} Vid. Fabricii Bibliothec. Latin, p. 69.





Philippians 4:23



Ver. 23. The grace of our Lord Jesus Christ [be] with you all,.... The Vulgate Latin and Ethiopic versions read, "with your spirit", as in Ga 6:18; and so the Alexandrian copy and some others read. This is the apostle's token in all his epistles of the genuineness of them, and which he wrote with his own hand, 2Th 3:17;

See Gill on "Ro 16:22",

See Gill on "Ro 16:24".



Amen: with which all the epistles are concluded;

See Gill on "Ro 16:27".



The subscription is,



[it was] written [to] the Philippians from Rome, by Epaphroditus; that this epistle was written to the Philippians by the Apostle Paul, when he was a prisoner at Rome, and sent to them by Epaphroditus their minister, when he returned from him to them.

 

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