With the arrival of Paul at Philippi (Acts 16), the Gospel entered Europe. On his departure he left Luke to complete the organization of the Church. He subsequently visited the city twice, after which we hear nothing of the Philippian church until he writes to it from his Roman prison. On hearing of his transfer to Rome, the Philippians, with the same generosity which they had shown on former occasions (Philippians 4:15, Philippians 4:16; 2 Corinthians 11:8, 2 Corinthians 11:9), sent a supply of money by Epaphroditus, who, on his return, brought this letter.
The epistle is unofficial and familiar in character, even the apostolic title being dropped in the opening salutation. In its unsystematic structure it rivals Second Corinthians. It opens with an account of the progress of the Gospel in Rome since his arrival, the efforts of his opposers, and the zeal of his friends, and an expression of his own feelings as to his possible death or continued life. An exhortation follows to christian unity, courage, and humility, the latter illustrated by the great act of Christ's humiliation. He hopes soon to be released: he is about to send Timothy to Philippi; Epaphroditus has been sick, and is about to return home. Let them beware of the Judaizers - the dogs, the concision. Their arrogant claims are contrasted with the rights and privileges of Christians, and the contrast is pointed by his own spiritual history and a recital of the legal privileges which he relinquished for Christ. Then follow an exhortation to steadfastness, a lament over the victims of sensuality, and a contrast of such with those whose life and hope are heavenly. Two prominent ladies are entreated to reconcile their differences, after which come some parting admonitions to entertain pure thoughts and high aims, and a grateful acknowledgment of the gift brought by Epaphroditus.
In the tone of strong personal attachment which pervades the epistle, it resembles the first to the Thessalonians. It contains no formulated doctrinal teaching, and no indication of the presence of doctrinal errors within the Church. Only the severe allusions in the third chapter, to Judaizers and Antinomian loose-livers, have the flavor of controversy, and the treatment of these is not argumentative, but denunciatory, hortative, and expostulatory. The only warning to the Church is against internal dissensions. Christ is set forth, not in His relation to great christian mysteries, but as a living power in personal experience - notably in the apostle's own.
The words and imagery reveal occasional traces of the contact of Stoicism, as citizenship (Philippians 1:28; Philippians 3:20); content, or self-sufficient (Philippians 4:2); and the passage, Philippians 1:21-27, presents a vivid contrast with the Stoic's theory of life and his justification of suicide. The epistle abounds in picturesque words, as earnest expectation (Philippians 1:20); terrified (Philippians 1:28); depart (Philippians 1:23); robbery (Philippians 2:6); holding forth (Philippians 2:16); offered: (Philippians 2:17); not regarding (Philippians 2:30); keep (Philippians 4:7); learned (Philippians 4:11), etc. See notes.
Bishop Lightfoot observes: "The Epistle to the Philippians is not only the noblest reflection of Paul's personal character and spiritual illumination, his large sympathies, his womanly tenderness, his delicate courtesy, his frank independence, his entire devotion to the Master's service - but as a monument of the power of the Gospel it yields in importance to none of the apostolic writings.... To all ages of the Church - to our own especially - this epistle reads a great lesson. While we are expending our strength on theological definitions or ecclesiastical rules, it recalls us from these distractions to the very heart and center of the Gospel - the life of Christ and the life in Christ. Here is the meeting-point of all our differences, the healing of all our feuds, the true life alike of individuals and sects and churches; here doctrine and practice are wedded together; for here is the 'creed of creeds' involved in and arising out of the 'work of works.'"
The authenticity and genuineness are generally conceded, though violently assailed by the Tubingen critics. The date of composition is probably about a.d. 62, and the epistle is, I think, to be placed in order before the other three.
Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons:
Paul
The official designation is omitted, as in 1 and 2 Thessalonians nd Philemon. It is not easy to explain the use or omission of the title apostle in all cases. Here, and in Philemon and 1 Thessalonians, its omission may be accounted for by the general, unofficial, personal, affectionate character of the letter. In 2 Corinthians nd Galatians the reason for its use is apparent from the fact that Paul's official authority had been assailed. But it is also omitted in 2 Thessalonians, which has an admonitory and rebuking character. Its use in the epistles to Timothy and Titus, private letters, is explained by the fact that Paul is addressing them not only as friends, but as pastors. In Romans, while there is no evidence of any challenge of his apostolic claims, there is an authoritative exposition of Christian doctrine which appears to warrant the title.
Timothy
Associated with Paul as in the introductions to 2 Corinthians nd the two Thessalonian epistles. Timothy assisted Paul in founding the Philippian church Acts 16:1, Acts 16:13; Acts 17:14. Two visits of Timothy to Philippi are recorded, Acts 19:22; Acts 20:3, Acts 20:4. He is evidently preparing for a third visit, see Philippians 2:19. His only part in this letter is his name in the salutation, and in Philippians 2:19.
To all the saints (πᾶσιν τοῖς ἀγίοις)
In Paul's personal addresses in this epistle the word all occurs nine times. It is sufficiently accounted for by the expansiveness of grateful christian feeling which marks the entire letter, and it is doubtful whether it has any definite or conscious connection with the social rivalries hinted at in the epistle, and which call forth exhortations to unity, as if Paul were disclaiming all partisan feeling by the use of the term. For saints, see on Colossians 1:2; see on Romans 1:7. The word is transferred from the Old Testament. The Israelites were called ἅγιοι holy, separated and consecrated, Exodus 19:6; Deuteronomy 7:6; Deuteronomy 14:2, Deuteronomy 14:21; Daniel 7:18, Daniel 7:22, etc. The christian Church has inherited the title and the privileges of the Jewish nation. Hence it is ἔθνος ἅγιον a holy nation, 1 Peter 2:9. The term implies, but does not assert, actual, personal sanctity. It is a social, not a personal epithet. See on Acts 26:10.
Philippi
In Macedonia. Travellers by sea landed at Neapolis, and then travelled ten miles to Philippi along the Via Egnatia, which traversed Macedonia from east to west. The site was originally occupied by a town called Datus or Datum, and was known as Krenides from its numerous springs. It was called Philippi in honor of Philip of Macedon, who enlarged and fortified it. Its situation was important, commanding the great high road between Europe and Asia. This fact led to its fortification by Philip, and made it, later, the scene of the decisive battle which resulted in the defeat of Brutus and Cassius. Its soil was productive and rich in mineral treasures, which had yielded a large revenue, but which, in Paul's time, had apparently become exhausted.
Augustus planted at Philippi a colonia. See on Acts 16:12. A variety of national types assembled there - Greek, Roman, and Asiatic - representing different phases of philosophy, religion, and superstition. It was therefore an appropriate starting-point for the Gospel in Europe, a field in which it could demonstrate its power to deal with all differences of nation, faith, sex, and social standing.
Bishops (ἐπισκόποις)
Lit., overseers. See on visitation, 1 Peter 2:12. The word was originally a secular title, designating commissioners appointed to regulate a newly-acquired territory or a colony. It was also applied to magistrates who regulated the sale of provisions under the Romans. In the Septuagint it signifies inspectors, superintendents, taskmasters, see 2 Kings 11:19; 2 Chronicles 34:12, 2 Chronicles 34:17; or captains, presidents, Nehemiah 11:9, Nehemiah 11:14, Nehemiah 11:22. In the apostolic writings it is synonymous with presbyter or elder; and no official distinction of the episcopate as a distinct order of the ministry is recognized. Rev. has overseers in margin.
Deacons (διακόνοις)
The word means servant, and is a general term covering both slaves and hired servants. It is thus distinct from δοῦλος bond-servant. It represents a servant, not in his relation, but in his activity. In the epistles it is often used specifically for a minister of the Gospel, 1 Corinthians 3:5; 2 Corinthians 3:6; Ephesians 3:7. Here it refers to a distinct class of officers in the apostolic church. The origin of this office is recorded Acts 6:1-6. It grew out of a complaint of the Hellenistic or Graeco-Jewish members of the Church, that their widows were neglected in the daily distribution of food and alms. The Palestinian Jews prided themselves on their pure nationality and looked upon the Greek Jews as their inferiors. Seven men were chosen to superintend this matter, and generally to care for the bodily wants of the poor. Their function was described by the phrase to serve tables, Acts 6:2, and their appointment left the apostles free to devote themselves to prayer and the ministry of the word. The men selected for the office are supposed to have been Hellenists, from the fact that all their names are Greek, and one is especially described as a proselyte, Acts 6:5; but this cannot be positively asserted, since it was not uncommon for Jews to assume Greek names. See on Romans 16:5. The work of the deacons was, primarily, the relief of the sick and poor; but spiritual ministrations naturally developed in connection with their office. The latter are referred to by the term helps, 1 Corinthians 12:28. Stephen and Philip especially appear in this capacity, Acts 8:5-40; Acts 6:8-11. Such may also be the meaning of ministering, Romans 12:7. Hence men of faith, piety, and sound judgment were recommended for the office by the apostles, Acts 6:3; 1 Timothy 3:8-13. Women were also chosen as deaconesses, and Phoebe, the bearer of the epistle to the Romans, is commonly supposed to have been one of these. See on Romans 16:1.
Ignatius says of deacons: "They are not ministers of food and drink, but servants (ὐπηρέται, see on Matthew 5:25) of the Church of God" ("Epistle to Tralles," 2). "Let all pay respect to the deacons as to Jesus Christ" ("Tralles," 3). "Respect the deacons as the voice of God enjoins you" ("Epistle to Smyrna," 8). In "The Teaching of the Twelve Apostles" the local churches or individual congregations are ruled by bishops and deacons. "Elect therefore for yourselves bishops and deacons worthy of the Lord; men meek and not lovers of money, and truthful and approved; for they too minister to you the ministry of the prophets and teachers. Therefore despise them not, for they are those that are the honored among you with the prophets and teachers" (xv., 1, 2). Deaconesses are not mentioned.
For your fellowship in the gospel from the first day until now;
For your fellowship (ἐπὶ τῇ κοινωνίᾳ ὑμῶν)
Connect with I thank God. For fellowship, see on 1 John 1:3. The word sometimes has the meaning of almsgiving, contributions, as Romans 15:26; Hebrews 13:16. Though here it is used in the larger sense of sympathetic cooperation, yet it is no doubt colored by the other idea, in view of the Philippians' pecuniary contributions to Paul. See Philippians 4:10, Philippians 4:15, Philippians 4:16.
Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ:
Being confident (πεποιθὼς)
With a slightly causative force: since I am confident.
Hath begun - will perform (ἐναρξάμενος - ἐπιτελέσει)
The two words occur together, 2 Corinthians 8:6; Galatians 3:3. Both were used of religious ceremonials. So Euripides: "But come! Bring up the sacrificial meal-basket" (ἐξάρχου κανᾶ); that is, begin the offering by taking the barley-meal from the basket ("Iphigenia in Aulis," 435). Some find the sacrificial metaphor here, and compare Philippians 2:17, see note. Perform, better as Rev., perfect. Perform, in its older and literal sense of carrying through (per) or consummating would express the idea; but popular usage has identified it with do.
Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers of my grace.
Even as (καθώς)
The reason for being confident (Philippians 1:6).
Defense (ἀπολογία)
See on 1 Peter 3:15.
Confirmation (βεβαιώσει)
Only here and Hebrews 6:16. The kindred verb βεβαιόω to confirm, occurs frequently, as Romans 15:8; 1 Corinthians 1:8, etc.
Partakers of my grace (συγκοινωνούς μοῦ τῆς χάριτος)
Better, as Rev., partakers with me of grace. Lit., the grace, either the divine endowment which enabled them both to suffer bonds, and to defend and establish the Gospel, or the loving favor of God, which confers suffering and activity alike as a boon. The two may be combined. Compare Philippians 1:29.
For God is my record, how greatly I long after you all in the bowels of Jesus Christ.
In the bowels of Jesus Christ (ἐν σπλάγχνοις Χριστοῦ Ιησοῦ)
Rev., better, in the tender mercies. Describing his longing, not as his individual emotion, but as Christ's longing, as if the very heart of Christ dwelt in him. "In Paul not Paul lives, but Jesus Christ" (Bengel) With tender mercies compare reins, Revelation 2:23, note.
And this I pray, that your love may abound yet more and more in knowledge and in all judgment;
Judgment (αἰσθήσει)
Only here in the New Testament. Rev., better, discernment: sensitive moral perception. Used of the senses, as Xenophon: "perception of things sweet or pungent" ("Memorabilia," i., 4, 5). Of hearing: "It is possible to go so far away as not to afford a hearing" ("Anabasis," iv., 6, 13). The senses are called αἰσθήσεις. See Plato, "Theaetetus," 156. Plato uses it of visions of the gods ("Phaedo," 111). Compare αἰσθητήρια senses, Hebrews 5:14. Discernment selects, classifies, and applies what is furnished by knowledge.
That ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ;
Approve (δοκιμάζειν)
Sanction on test. See on 1 Peter 1:7.
Things which are excellent (τὰ διαφέροντα)
Unnecessary difficulty has been made in the explanation of this phrase. Love displays itself in knowledge and discernment. In proportion as it abounds it sharpens the moral perceptions for the discernment of what is best. The passage is on the line of 1 Corinthians 12:31, "Covet earnestly the best gifts," and the "more excellent way" to attain these gifts is love (1 Corinthians 13:1-13). See on Romans 2:18, where the same phrase occurs, but with a different meaning. Some explain things which are morally different.
Sincere (εἱλικρινεῖς)
See on pure, 2 Peter 3:1.
Without offense (ἀπρόσκοποι)
See on Acts 24:16. It may be explained, not stumbling, or not causing others to stumble, as 1 Corinthians 10:32. Both senses may be included. If either is to be preferred it is the former, since the whole passage contemplates their inward state rather than their relations to men.
But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel;
Rather (μᾶλλον)
For the furtherance of the Gospel rather than, as might have been expected, for its hindrance.
Furtherance (προκοπὴν)
Only here, Philippians 1:25, and 1 Timothy 4:15. The metaphor is uncertain, but is supposed to be that of pioneers cutting (κόπτω) a way before (πρό) an army, and so furthering its march. The opposite is expressed by ἐγκόπτω to cut into; hence to throw obstacles in the way, hinder. Galatians 5:7. See on 1 Peter 3:7.
So that my bonds in Christ are manifest in all the palace, and in all other places;
My bonds in Christ are manifest (τοὺς δεσμούς μου φανεροὺς ἐν Χριστῷ γενέσθαι)
Bonds and Christ, in the Greek, are too far apart to be construed together. Better, as Rev., my bonds became manifest in Christ. His imprisonment became known as connected with Christ. It was understood to be for Christ's sake. His bonds were not hidden as though he were an ordinary prisoner. His very captivity proclaimed Christ.
In all the palace (ἐν ὅλῳ τῷ πραιτωρίῳ)
Rev., throughout the whole praetorian guard. So Lightfoot, Dwight, Farrar. This appears to be the correct rendering. The other explanations are, the imperial residence on the Palatine, so A.V.; the praetorian barracks attached to the palace, so Eadie, Ellicott, Lumby, and Alford; the praetortan camp on the east of the city, so Meyer.
The first explanation leaves the place of Paul's confinement uncertain. It may have been in the camp of the Praetorians, which was large enough to contain within its precincts lodgings for prisoners under military custody, so that Paul could dwell "in his own hired house," Acts 28:30. This would be difficult to explain on the assumption that Paul was confined in the barracks or within the palace precincts.
The Praetorians, forming the imperial guard, were picked men, ten thousand in number, and all of Italian birth. The body was instituted by Augustus and was called by him praetoriae cohortes, praetorian cohorts, in imitation of the select troop which attended the person of the praetor or Roman general. Augustus originally stationed only three thousand of them, three cohorts, at Rome, and dispersed the remainder in the adjacent Italian towns. Under Tiberius they were all assembled at Rome in a fortified camp. They were distinguished by double pay and special privileges. Their term of service was originally twelve years, afterward increased to sixteen. On completing his term, each soldier received a little over eight hundred dollars. They all seem to have had the same rank as centurions in the regular legions. They became the most powerful body in the state; the emperors were obliged to court their favor, and each emperor on his accession was expected to bestow on them a liberal donative. After the death of Pertinax (a.d. 193) they put up the empire at public sale, and knocked it down to Didius Julianus. They were disbanded the same year on the accession of Severus, and were banished; but were restored by that emperor on a new plan, and increased to four times their original number. They were finally suppressed by Constantine.
The apostle was under the charge of these troops, the soldiers relieving each other in mounting guard over the prisoner, who was attached to his guard's hand by a chain. In the allusion to his bonds, Ephesians 6:20, he uses the specific word for the coupling-chain. His contact with the different members of the corps in succession, explains the statement that his bonds had become manifest throughout the praetorian guard.
In all other places (τοῖς λοιποῖς πᾶσιν)
Rev., correctly, to all the rest; that is, to all others besides the Praetorians.
And many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear.
Many (τοὺς πλείονας)
Rev., correctly, the most. Lit., the more. Implying that there were a few who held back.
Brethren in the Lord
In the Lord should be rather connected with being confident. The expression brethren in the Lord does not occur in the New Testament; while to have confidence in one in the Lord is found Galatians 5:10; 2 Thessalonians 3:4; compare Philippians 2:24. In the Lord is thus emphatic. It may be correlative with in Christ, Philippians 1:13; but this is not certain. In the Lord trusting my bonds, signifies that the bonds awaken confidence as being the practical testimony to the power of the Gospel for which Paul is imprisoned, and therefore an encouragement to their faith.
Are much more bold (περισσοτέρως τολμᾶν)
Rev., more abundantly bold, thus holding more closely to the literal meaning of the adverb. For are bold, see on 2 Corinthians 10:2. The boldness required to profess Christ within the precincts of the palace is illustrated by the graffito or wall-scribble discovered in 1857 among the ruins on the Palatine. It is a caricature of Christ on the cross, with an ass's head, while on the left appears a christian youth in an attitude of adoration. Underneath are scrawled the words Alexamenos worships God.
To speak (λαλεῖν)
The verb denotes the fact rather than the substance of speaking. See on Matthew 28:18. They have broken silence.
The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds:
The one preach Christ of contention
The order of Philippians 1:16, Philippians 1:17, is reversed in the best texts. Of contentions (ἐξ ἐριθείας). See on strife, James 3:14. Rev., better, faction. Compare Chaucer:
"For mine entente is not but for to winne
And nothing for correction of sinne"
"Pardonere's Tale," 12337-8.
Sincerely (ἁγνῶς)
Purely, with unmixed motives. The adjective ἁγνός means pure, in the sense of chaste, free from admixture of evil, and is once applied to God, 1 John 3:3. See on Acts 26:10, footnote. Not sincerely is explained by in pretense, Philippians 1:18.
To add affliction (θλῖψιν ἐπιφέρειν)
Lit., to bring affliction to bear. But the correct reading is ἐγείρειν to raise up, as Rev.: to waken or stir up affliction. The phrase is striking in the light of the original meaning of θλίψις, namely, pressure. They would make his bonds press more heavily and gall him. See on Matthew 13:21.
But the other of love, knowing that I am set for the defence of the gospel.
I am set (κεῖμαι)
Or appointed. See on Luke 2:34. Compare 1 Thessalonians 3:3. Some, instead of rendering the one (or some) preach Christ of contention - but the other of love, join οἱ μὲν some, οἱ δὲ others, in each instance with the succeeding word, making one phrase, thus: "they who are of love do so knowing that I am set, etc.: they who are of faction proclaim Christ not sincerely, etc. The phrase those who are of faction occurs Romans 2:8; and a similar phrase, him who is of faith, Romans 3:26. There seems no sufficient reason for altering A.V. and Rev.
For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ,
This
This preaching of Christ in every way.
Shall turn (ἀποβήσεται)
Lit., come off, eventuate.
Salvation
Not his deliverance from captivity, but it will prove salutary to him in a spiritual sense and to the saving work of the Gospel. Salvation simply is used, without any more precise definition; and the broader sense, as related to his ministry, seems to be indicated by the words Christ shall be magnified, in Philippians 1:20.
Supply (ἐπιχορηγίας)
See on add, 2 Peter 1:5. Compare Galatians 3:5. The word implies bountiful supply.
Of the Spirit of Jesus Christ
Either the supply furnished by the Spirit, or the supply which is the Spirit. It is better to take it as including both. The exact phrase, Spirit of Jesus Christ, is found only here. Spirit of Christ occurs Romans 8:9; 1 Peter 1:11. The Holy Spirit is meant; called the Spirit of Jesus Christ, because through the Spirit Christ communicates Himself to His people. "The Spirit is the living principle and the organ of the proper presence of Christ and of His life in them" (Meyer).
According to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by life, or by death.
But if I live in the flesh, this is the fruit of my labour: yet what I shall choose I wot not.
If I live (εἰ τὸ ζῆν)
Rev., better, if to live: the living, as Philippians 1:21.
This is the fruit of my labor
According to the A.V. these words form the offset of the conditional clause, and conclude the sentence: if I live - this is the fruit. It is better to make the two clauses parallel, thus: if living after the flesh, (if) this is fruit of labor. The conditional suspended clause will then be closed by what I shall choose I do not declare. Fruit of labor, advantage accruing from apostolic work. Compare Romans 1:13.
Yet what I shall choose I wot not (καὶ τί αἱρήσομαι οὐ γνωρίζω).
Καὶ rendered yet has the force of then. If living in the flesh be, etc., then what I shall choose, etc. Wot is obsolete for know. In classical Greek γνωρίζω means: 1, to make known point out; 2, to become acquainted with or discover; 3, to have acquaintance with. In the Septuagint the predominant meaning seems to be to make known. See Proverbs 22:19; Ezekiel 44:23; Daniel 2:6, Daniel 2:10; Daniel 5:7. The sense here is to declare or make known, as everywhere in the New Testament. Compare Luke 2:15; John 17:26; Acts 2:28; Colossians 4:7; 2 Peter 1:16, etc. If I am assured that my continuing to live is most fruitful for the Church, then I say nothing as to my personal preference. I do not declare my choice. It is not for me to express a choice.
For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better:
I am in a strait betwixt two (συνέχομαι ἐκ τῶν δύο)
See on 2 Corinthians 5:14. The picture is that of a man pressed on both sides. Lit. I am held together, so that I cannot incline either way. Betwixt two, lit., from the two. The pressure comes from both sides. Note the article, the two, the two considerations just mentioned, departing or abiding in the flesh.
Having a desire
Lit., the desire: my desire, as expressed in Philippians 1:21, for death with its gain.
To depart (ἀναλῦσαι)
The verb means originally to unloose, undo again. So of Penelope's web: "During the night she undid it" (Homer, "Odyssey," ii., 105). Of loosing a ship from her moorings: of breaking up a camp. So 2 Macc. 9:1. Antiochus, having entered Persepolis, and having attempted to rob the temple and to hold the city, was put to flight by the inhabitants, and broke up (ἀναλελυκὼς) and came away with dishonor. We have the same figure in popular usage of one who changes his residence: "He broke up at Chicago and removed to New York." Paul's metaphor here is the military one, to break camp. Compare 2 Corinthians 5:1, where the metaphor is the striking of a tent. Some prefer the nautical image, casting off from shore; but Paul's circumstances naturally suggested military figures; and, what is somewhat strange in the case of one so familiar with the sea, nautical metaphors are rare in his writings. There is one at 1 Timothy 1:19, of those "who concerning the faith have made shipwreck;" at Ephesians 4:14, "tossed as by waves, and borne about by every wind." Κυβερνήσεις governments, 1 Corinthians 12:28 (see note), is from κυβερνάω to steer.
Lit., much more better. For similar cumulative expressions, see on 2 Corinthians 4:17. The best texts insert γὰρ for. So Rev., for it is very far better.
And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith;
Furtherance
See on Philippians 1:12.
Of faith
Rev., in the faith. To be connected with both furtherance and joy. For promoting your faith and your joy in believing. For joy of faith, compare Romans 15:13.
That your rejoicing may be more abundant in Jesus Christ for me by my coming to you again.
Rejoicing (καύχημα)
The matter of rejoicing, wrought through your faith.
In Christ Jesus for me (ἐν Χριστῷ Ἱησοῦ ἐν ἐμοὶ)
Construe in Christ Jesus with may abound, not with rejoicing. Christ is conceived as the element in which the matter of rejoicing grows and abounds. For me, better, as Rev, in me. The conjunction of the two phrases in Christ, in me, is somewhat confusing Paul's presence is the immediate cause of their christian joy; hence in me; but their rejoicing in Paul is in Christ - a joy evolved within the sphere of life in Christ, and peculiar to those only to whom to live is Christ.
Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel;
Only
This one thing I urge as the only thing needful.
Let your conversation be (πολιτεύεσθε)
Only here in Paul's writings, and elsewhere only Acts 23:1. The verb means to be a citizen. Lit., Be citizens worthily of the Gospel. Rev., Let your manner of life be. Margin, Behave as citizens. Compare Ephesians 3:19, and see on Philippians 3:20. The exhortation contemplates the Philippians as members of the christian commonwealth. The figure would be naturally suggested to Paul by his residence in Rome, and would appeal to the Philippians as a Roman colony, which was a reproduction of the parent commonwealth on a smaller scale.
Ye stand fast (στήκετε)
Compare Ephesians 6:13; 2 Thessalonians 2:15. For the verb, see on John 1:26; see on John 8:44.
Spirit - mind (πνεύματι - ψυχῇ)
See on Romans 8:4; see on Romans 11:3.
Striving together for the faith (συναθλοῦντες τῇ πίστει)
The verb occurs only here and Philippians 4:3. The figure is that of an athletic contest, and is in keeping with standfast. Not to be rendered striving in concert with the faith, thus personifying faith, and making the faith signify the gospel teaching. For the faith as christian doctrine, see on Acts 6:7. Faith is to be taken in its usual subjective sense of trust in Christ or in the Gospel. Together refers to the mutual striving of the Philippians; not to their striving in concert with Paul.
And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God.
Terrified (πτυρόμενοι)
Only here in the New Testament. Properly of the terror of a startled horse. Thus Diodorus Siculus, speaking of the chariot-horses of Darius at the battle of Issus: "Frightened (πτυρόμενοι) by reason of the multitude of the dead heaped round them, they shook off their reins" (xvii. 34). Plutarch says: "The multitude is not easy to handle so that it is safe for any one to take the reins; but it should be held sufficient, if, not being scared by sight or sound, like a shy and fickle animal, it accept mastery."
Which is (ἥτις ἐστὶν)
Seeing that it is.
An evident token (ἔνδειξις)
Only here, Romans 3:25, Romans 3:26; 2 Corinthians 8:24. Lit., a pointing out. Used in Attic law of a writ of indictment. A demonstration or proof.
To you of salvation (ὑμῖν)
Read ὑμῶν of you. Rev., of your salvation.
And that of God
Rev., from God (ἀπό). Lightfoot finds here an allusion, in accord with striving together, to the sign of life or death given by the populace in the amphitheater when a gladiator was vanquished, by turning the thumbs up or down. "The christian gladiator does not anxiously await the signal of life or death from the fickle crowd. The great Director of the contest Himself has given him a sure token of deliverance."
For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake;
It is given - to suffer for His sake (ἐχαρίσθη τὸ ὑπὲρ - αὐοτῦ πάσχειν)
Every word here is significant. Suffering is a gift of grace. "It is given" should be "it was given," referring to the gift bestowed when they became Christians. Suffering was the marriage-gift when they were espoused to Christ: the bounty when they enlisted in His service. Becoming one with Him they entered into the fellowship of His suffering (Philippians 3:10). The gift was not suffering as such. Its meaning and value lay in its being for His sake. The Macedonian churches, and the Philippian church especially, were preeminently suffering churches. See 2 Corinthians 8:2.
1. Paul and Timotheus, servants of Jesus Christ While Paul is accustomed, in the inscription of his epistles, to employ titles of distinction, with the view of procuring credit for himself and his ministry, there was no need of lengthened commendations in writing to the Philippians, who had known him by experience as a true Apostle of Christ, and still acknowledged him as such beyond all controversy. For they had persevered in the calling of God steadfastly, and in an even tenor. (24)
Bishops He names the pastors separately, for the sake of honor. We may, however, infer from this, that the name of bishop is common to all the ministers of the Word, inasmuch as he assigns several bishops to one Church. The titles, therefore, of bishop and pastor, are synonymous. And this is one of the passages which Jerome quotes for proving this in his epistle to Evagrius, (25) and in his exposition of the Epistle to Titus. (26) Afterwards (27) there crept in the custom of applying the name of bishop exclusively to the person whom the presbyters in each church appointed over their company. (28) It originated, however, in a human custom, and rests on no Scripture authority. I acknowledge, indeed, that, as the minds and manners of men are, there cannot be order maintained among the ministers of the word, without one presiding over the others. I speak of particular bodies, (29) not of whole provinces, much less of the whole world. Now, although we must not contend for words, it were at the same time better for us in speaking to follow the Holy Spirit, the author of tongues, than to change for the worse forms of speech which are dictated to us by Him. For from the corrupted signification of the word this evil has resulted, that, as if all the presbyters (30) were not colleagues, called to the same office, one of them, under the pretext of a new appellation, usurped dominion over the others.
Deacons. This term may be taken in two ways — either as meaning administrators, and curators of the poor, or for elders, who were appointed for the regulation of morals. As, however, it is more generally made use of by Paul in the former sense, I understand it rather as meaning stewards, who superintended the distributing and receiving of alms. On the other points consult the preceding commentaries.
(24) “Sans se desbaucher;” — “Without corrupting themselves.”
(25) “Evagrius, a native of Antioch, and a presbyter apparently of the Church of Antioch. He traveled into the west of Europe, and was acquainted with Jerome, who describes him as a man acris ac ferventis ingenii , (of a keen and warm temper.)” — Smith’s Dictionary of Greek Biography and Mythology. — Ed.
(26) The reader will find both of the passages referred to quoted at full length in the Institutes, vol. iii. pp. 75, 76. — Ed.
(27) “Depuis les temps de l’Apostre;” — “After the times of the Apostle.”
(28) “Ordonnoyent conducteur de leur congregation;” — “Appointed leader of their congregation.”
(29) “De chacun corps d’Eglise en particulier;” — “Of each body of the Church in particular.”
(30) “Tous prestres et pasteurs;” — “All priests and pastors.”
3. I give thanks. He begins with thanksgiving (31) on two accounts — first, that he may by this token shew his love to the Philippians; and secondly, that, by commending them as to the past, he may exhort them, also, to perseverance in time to come. He adduces, also, another evidence of his love — the anxiety which he exercised in supplications. It is to be observed, however, that, whenever he makes mention of things that are joyful, he immediately breaks forth into thanksgiving — a practice with which we ought also to be familiar. We must, also, take notice, what things they are for which he gives thanks to God, — the fellowship of the Philippians in the gospel of Christ; for it follows from this, that it ought to be ascribed to the grace of God. When he says, upon every remembrance of you, he means, “As often as I remember you.”
(31) “Vne protestation, qu’il est ioyeux de leur bien;” — “A protestation, that he is delighted on account of their welfare.”
4. Always in every prayer. Connect the words in this manner: “Always presenting prayer for you all in every prayer of mine. ” For as he had said before, that the remembrance of them was an occasion of joy to him, so he now subjoins, that they come into his mind as often as he prays. He afterwards adds, that it is with joy that he presents prayer in their behalf. Joy refers to the past; prayer to the future. For he rejoiced in their auspicious beginnings, and was desirous of their perfection. Thus it becomes us always to rejoice in the blessings received from God in such a manner, as to remember to ask from him those things that we are still in need of.
5. For your fellowship. He now, passing over the other clause, states the ground of his joy — that they had come into the fellowship of the gospel, that is, had become partakers of the gospel, which, as is well known, is accomplished by means of faith; for the gospel appears as nothing to us, in respect of any enjoyment of it, until we have received it by faith. At the same time the term fellowship may be viewed as referring to the common society of the saints, as though he had said that they had been associated with all the children of God in the faith of the gospel. When he says, from the first day, he commends their promptitude in having shewn themselves teachable immediately upon the doctrine being set before them. The phrase until now denotes their perseverance. Now we know how rare an excellence it is, to follow God immediately upon his calling us, and also to persevere steadfastly unto the end. For many are slow and backward to obey, while there are still more that fall short through fickleness and inconstancy. (32)
(32) “Qui se reuoltent ou defaillent en chemin par legerete;” — “Who revolt or fall back in the way through fickleness.”
6. Persuaded of this very thing. An additional ground of joy is furnished in his confidence in them for the time to come. (33) But some one will say, why should men dare to assure themselves for to-morrow amidst so great an infirmity of nature, amidst so many impediments, ruggednesses, and precipices? (34) Paul, assuredly, did not derive this confidence from the steadfastness or excellence of men, but simply from the fact, that God had manifested his love to the Philippians. And undoubtedly this is the true manner of acknowledging God’s benefits — when we derive from them occasion of hoping well as to the future. (35) For as they are tokens at once of his goodness, and of his fatherly benevolence towards us, what ingratitude were it to derive from this no confirmation of hope and good courage! In addition to this, God is not like men, so as to be wearied out or exhausted by conferring kindness. (36) Let, therefore, believers exercise themselves in constant meditation upon the favors which God confers, that they may encourage and confirm hope as to the time to come, and always ponder in their mind this syllogism: God does not forsake the work which his own hands have begun, as the Prophet bears witness, (Psa 138:8; Isa 64:8;) we are the work of his hands; therefore he will complete what he has begun in us. When I say that we are the work of his hands, I do not refer to mere creation, but to the calling by which we are adopted into the number of his sons. For it is a token to us of our election, that the Lord has called us effectually to himself by his Spirit.
It is asked, however, whether any one can be certain as to the salvation of others, for Paul here is not speaking of himself but of the Philippians. I answer, that the assurance which an individual has respecting his own salvation, is very different from what he has as to that of another. For the Spirit of God is a witness to me of my calling, as he is to each of the elect. As to others, we have no testimony, except from the outward efficacy of the Spirit; that is, in so far as the grace of God shews itself in them, so that we come to know it. There is, therefore, a great difference, because the assurance of faith remains inwardly shut up, and does not extend itself to others. But wherever we see any such tokens of Divine election as can be perceived by us, we ought immediately to be stirred up to entertain good hope, both in order that we may not be envious (37) towards our neighbors, and withhold from them an equitable and kind judgment of charity; and also, that we may be grateful to God. (38) This, however, is a general rule both as to ourselves and as to others — that, distrusting our own strength, we depend entirely upon God alone.
Until the day of Jesus Christ The chief thing, indeed, to be understood here is — until the termination of the conflict. Now the conflict is terminated by death. As, however, the Spirit is accustomed to speak in this manner in reference to the last coming of Christ, it were better to extend the advancement of the grace of Christ to the resurrection of the flesh. For although those who have been freed from the mortal body do no longer contend with the lusts of the flesh, and are, as the expression is, beyond the reach of a single dart, (39) yet there will be no absurdity in speaking of them as in the way of advancement, (40) inasmuch as they have not yet reached the point at which they aspire, — they do not yet enjoy the felicity and glory which they have hoped for; and in fine, the day has not yet shone which is to discover the treasures which lie hid in hope. And in truth, when hope is treated of, our eyes must always be directed forward to a blessed resurrection, as the grand object in view.
(33) “Qu’il se confioit d’eux qu’ils perseuereroyent de reste de leur vie;” — “That he had confidence in them that they would persevere during the remainder of their life.”
(34) “Entre tant d’empeschemens, mauuais passages et fascheuses rencontres, voire mesme des dangers de tomber tout a plat en perdition;” — “Amidst so many impediments, hard passes, and disagreeable collisions, nay, even so many hazards of falling headlong into perdition.”
(35) See CALVIN on the Corinthians, vol. 2, p. 121.
(36) “Il ne se lasse point en bien faisant, et son thresor ne diminue point;” — “He does not weary himself in doing good, and does not diminish his treasure.”
(37) “Enuieux et desdaigneux;” — “Envious and disdainful.”
(38) “Pour recognoistre le bien que Dieu leur a fait, et n’estre point ingrats enuers luy;” — “That we may acknowledge the kindness which God has shewn them, and may not be ungrateful to him.”
(39) “Extra teli jactum “ — Virgil makes use of a corresponding phrase — “intra jactum teli;” — “Within the reach of a dart.” Virg. Æn. 11:608. — Ed.
(40) “En voye de proufiter, ou auancer;” — “In the way of making progress, or advancement.”
7. As it is reasonable. For we are envious (42) valuators of the gifts of God if we do not reckon as children of God those in whom there shine forth those true tokens of piety, which are the marks by which the Spirit of adoption manifests himself. Paul accordingly says, that equity itself dictates to him, (43) that he should hope well of the Philippians in all time to come, inasmuch as he sees them to be associated with himself in participation of grace. It is not without due consideration that I have given a different rendering of this passage from that of Erasmus, as the judicious reader will easily perceive. For he states what opinion he has of the Philippians, which was the ground of his hoping well respecting them. He says, then, that they are partakers with him of the same grace in his bonds, and in the defense of the gospel.
To have them in his heart is to reckon them as such in the inmost affection of his heart. For the Philippians had always assisted Paul according to their ability, so as to connect themselves with him as associates for maintaining the cause of the gospel, so far as was in their power. Thus, although they were absent in body, yet, on account of the pious disposition which they shewed by every service in their power, he recognises them as in bonds along with him. “I have you, therefore, in my heart; ” this is, sincerely and without any pretense, assuredly, and with no slight or doubtful opinion — as what? as partakers of grace — in what? in my bonds, by which the gospel is defended. As he acknowledged them to be such, it was reasonable that he should hope well respecting them.
Of my grace and in the bonds. It were a ludicrous thing in the view of the world to reckon a prison to be a benefit from God, but if we estimate the matter aright, it is no common honor that God confers upon us, when we suffer persecution for the sake of his truth. For it was not in vain that it was said,
Blessed shall ye be, when men shall afflict and harass you with all kinds of reproaches for my name’s sake. (Mat 5:11)
Let us therefore bear in remembrance also, that we must with readiness and alacrity embrace the fellowship of the cross of Christ as a special favor from God. In addition to bonds he subjoins the defense and confirmation of the gospel, that he may express so much the better the honourableness of the service which God has enjoined upon us in placing us in opposition to his enemies, so as to bear testimony to his gospel. For it is as though he had entrusted us with the defense of his gospel. And truly it was when armed with this consideration, that the martyrs were prepared to contemn all the rage of the wicked, and to rise superior to every kind of torture. And would that this were present to the mind of all that are called to make a confession of their faith, that they have been chosen by Christ to be as advocates to plead his cause! For were they sustained by such consolation they would be more courageous than to be so easily turned aside into a perfidious revolt. (44)
Here, however, some one will inquire, whether the confirmation of the gospel depends on the steadfastness of men. I answer, that the truth of God is in itself too firm to require that it should have support from any other quarter; for though we should all of us be found liars, God, nevertheless, remains true. (Rom 3:4.) There is, however, no absurdity in saying, that weak consciences are confirmed in it by such helps. That kind of confirmation, therefore, of which Paul makes mention, has a relation to men, as we learn from our own experience that the slaughter of so many martyrs has been attended at least with this advantage, that they have been as it were so many seals, by which the gospel has been sealed in our hearts. Hence that saying of Tertullian, that “the blood of the martyrs is the seed of the Church,” — which I have imitated in a certain poem: “But that sacred blood, (45) the maintainer of God’s honor, will be like seed for producing offspring.” (46)
(42) “Maigres et desdaigneux;” — “Miserable and disdainful.”
(43) “Raison mesme et equite luy disent;” — “Even reason and equity tell him.”
(44) “Ils seroyent si constans et fermes, qu’ils ne pourroyent estre aiseement induits a se reuolter laschement et desloyaument;” — “They would be so steadfast and firm, that they could not be easily induced to revolt in a cowardly and disloyal manner.”
(45) Sanctus at ille cruor, divini assertor honoris,
Gignendam ad sobolem seminis instar erit
(46) “A l’imitation duquel au chant de victoire composé par moy en Latin en l’honneur de Jesus Christ, 1541, et lequel depuis a este reduit en rime Francois, i’ay dit : —
‘Or le sang precieux par martyre espandu
Pour auoir a son Dieu tesmoignage rendu,
A l’Eglise de Dieu seruira de semence
Dont enfans sorteront remplis d’intelligence.’“
“In imitation of which, in the song of victory composed by me in Latin in honor of Jesus Christ, in 1541, and which has since that time been rendered into French rhyme, I have said: —
‘But the precious blood shed by martyrs
That it might be as a testimony rendered to its God,
Will in the Church of God serve as seed
From which children shall come forth, filled with understanding.’“
8. For God is my witness. He now declares more explicitly his affection for them, and, with the view of giving proof of it, he makes use of an oath, and that on good grounds, because we know how dear in the sight of God is the edification of his Church. It was, too, more especially of advantage, that Paul’s affection should be thoroughly made known to the Philippians. For it tends in no small degree to secure credit for the doctrine, when the people are persuaded that they are beloved by the teacher. He calls God as a witness to the truth, inasmuch as he alone is the Truth, and as a witness of his affection, inasmuch as he alone is the searcher of hearts. In the word rendered long after, a particular term is made use of instead of a general, and it is a token of affection, inasmuch as we long after those things which are dear to us.
In the bowels He places the bowels of Christ in opposition to carnal affection, to intimate that his affection is holy and pious. For the man that loves according to the flesh has respect to his own advantage, and may from time to time change his mind according to the variety of circumstances and seasons. In the meantime he instructs us by what rule the affections of believers ought to be regulated, so that, renouncing their own will, they may allow Christ to sit at the helm. And, unquestionably, true love can flow from no other source than from the bowels of Christ, and this, like a goad, ought to affect us not a little — that Christ in a manner opens his bowels, that by them he may cherish mutual affection between us. (47)
(47) Beza, when commenting on the expression, in the bowels of Jesus Christ, observes, “Alibi solet dicere, In Christo. Ut autem significet ex quo fonte promanet affectus iste, et quo etiam feratur, additum visceribus nomen magnum pondus addit sententiæ, ut intimus amor significetur. Solent enim Hebraei רחמים, rachamim, id est, viscera omnes teneros ac veluti maternos affectus vocare;” — “He is accustomed in other cases to say, In Christ. But to intimate from what fountain that affection flows, and in what direction also it tends, the addition of the term bowels adds great weight to the statement, so as to express intimate affection. For the Hebrews are accustomed to employ the term רחמים rachamim, that is, bowels, to denote all tender and as it were motherly affections.” — Ed.
9. This I pray that your love He returns to the prayer, which he had simply touched upon in one word in passing. He states, accordingly, the sum of those things which he asked from God in their behalf, that they also may learn to pray after his example, and may aspire at proficiency in those gifts. The view taken by some, as though the love of the Philippians denoted the Philippians themselves, as illiterate persons are accustomed very commonly to say, “Your reverence,” — “Your paternity,” is absurd. For no instance of such an expression occurs in the writings of Paul, nor had such fooleries come into use. Besides, the statement would be less complete, and, independently of this, the simple and natural meaning of the words suits admirably well. For the true attainments of Christians are when they make progress in knowledge, and understanding, and afterwards in love. Accordingly the particle in, according to the idiom of the Hebrew tongue, is taken here to mean with, as I have also rendered it, unless perhaps one should prefer to explain it as meaning by, so as to denote the instrument or formal cause. For, the greater proficiency we make in knowledge, so much the more ought our love to increase. The meaning in that case would be, “That your love may increase according to the measure of knowledge.” All knowledge, means what is full and complete — not a knowledge of all things. (48)
(48) “The word rendered judgment is capable of being rendered sense (πάσὟ αἰσθήσει) in all sense. ‘I pray that you may have your spiritual senses in excerise — that you may have a judicious distinguishing sense.’ For what? Why, ‘that ye may approve things that are excellent,’ — so it follows, or, as the words there may be read, to ‘distinguish things that differ.’“ — Howe’s Works, (Lond. 1822,) vol. 5, p. 145. — Ed.
10That ye may approve the things that are Here we have a definition of Christian wisdom — to know what is advantageous or expedient — not to torture the mind with empty subtleties and speculations. For the Lord does not wish that his believing people should employ themselves fruitlessly in learning what is of no profit: From this you may gather in what estimation the Sorbonnic theology ought to be held, in which you may spend your whole life, and yet not derive more of edification from it in connection with the hope of a heavenly life, or more of spiritual advantage, than from the demonstrations of Euclid. Unquestionably, although it taught nothing false, it well deserves to be execrable, on the ground that it is a pernicious profanation of spiritual doctrine. For Scripture is useful, as Paul says, in 2Ti 3:16, but there you will find nothing but cold subtleties of words.
That ye may be sincere. This is the advantage which we derive from knowledge — not that every one may artfully consult his own interests, but that we may live in pure conscience in the sight of God.
It is added — and without offense The Greek word ἀπροσκοποι is ambiguous. Chrysostom explains it in an active sense — that as he had desired that they should be pure and upright in the sight of God, so he now desires that they should lead an honorable life in the sight of men, that they may not injure their neighbors by any evil examples. This exposition I do not reject: the passive signification, however, is better suited to the context, in my opinion. For he desires wisdom for them, with this view — that they may with unwavering step go forward in their calling until the day of Christ, as on the other hand it happens through ignorance, (49) that we frequently slip our foot, stumble, and turn aside. And how many stumbling blocks Satan from time to time throws in our way, with the view of either stopping our course altogether, or impeding it, every one of us knows from his own experience.
(49) “Par ignorance et faute de prudence;” — “Through ignorance and want of prudence.”
11Filled with the fruits of righteousness. This now belongs to the outward life, for a good conscience produces its fruits by means of works. Hence he desires that they may be fruitful in good works for the glory of God. Such fruits, he says, are by Christ, because they flow from the grace of Christ. For the beginning of our well-doing is, when we are sanctified by his Spirit, for he rested upon him, that we might all receive of his fullness. (Joh 1:16.) And as Paul here derives a similitude from trees, we are wild olive-trees, (Rom 11:24,) and unproductive, until we are ingrafted into Christ, who by his living root makes us fruitbearing trees, in accordance with that saying, (Joh 15:1,) I am the vine, ye are the branches. He at the same time shews the end — that we may promote the glory of God. For no life is so excellent in appearance as not to be corrupted and become offensive in the view of God, if it is not directed towards this object.
Paul’s speaking here of works under the term righteousness, is not at all inconsistent with the gratuitous righteousness of faith. For it does not immediately follow that there is righteousness wherever there are the fruits of righteousness, inasmuch as there is no righteousness in the sight of God, unless there be a full and complete obedience to the law, which is not found in any one of the saints, though, nevertheless, they bring forth, according to the measure, the good and pleasant (50) fruits of righteousness, and for this reason, that, as God begins righteousness in us, through the regeneration of the Spirit, so what is wanting is amply supplied through the remission of sins, in such a way that all righteousness, nevertheless, depends upon faith.
(50) “Bons et aimables;” — “Good and amiable.”
12But I wish you to know We all know from our own experience, how much the flesh is wont to be offended by the abasement of the cross. We allow, indeed, Christ crucified to be preached to us; but when he appears in connection with his cross, then, as though we were thunderstruck at the novelty of it, (51) we either avoid him or hold him in abhorrence, and that not merely in our own persons, but also in the persons of those who deliver to us the gospel. It may have happened to the Philippians, that they were in some degree discouraged in consequence of the persecution of their Apostle. We may also very readily believe, that those bad workmen (52) who eagerly watched every occasion, however small, of doing injury, did not refrain from triumphing over the calamity of this holy man, and by this means making his gospel contemptible. If, however, they were not successful in this attempt, they might very readily calumniate him by representing him as hated by the whole world; and at the same time leading the Philippians to dread, lest, by an unfortunate association with him, (53) they should needlessly incur great dislike among all; for such are the usual artifices of Satan. The Apostle provides against this danger, when he states that the gospel had been promoted by means of his bonds. The design, accordingly, of this detail is, to encourage the Philippians, that they may not feel deterred (54) by the persecution endured by him.
(51) “Estans estonnez comme d’vne chose nouuelle et non ouye;” — “Being astonished as at a thing new and unheard of.”
(52) “Et faux apostres;” — “And false apostles.”
(53) “En prenant ceste dangereuse accointance de S. Paul;” — “By contracting this dangerous acquaintance with St. Paul.”
(54) “Afin qu’ils ne soyent point destournex;” — “That they may not be turned aside.”
13So that my bonds He employs the expression — in Christ, to mean, in the affairs, or in the cause of Christ, for he intimates that his bonds had become illustrious, so as to promote the honor of Christ. (55) The rendering given by some — through Christ, seems forced. I have also employed the word illustria (illustrious) in preference to manifesta , (manifest,) — as having ennobled the gospel by their fame. (56) “Satan, indeed, has attempted it, and the wicked have thought that it would turn out so, that the gospel would be destroyed; but God has frustrated both the attempts of the former and the expectations of the latter, (57) and that in two ways, for while the gospel was previously obscure and unknown, it has come to be well known, and not only so, but has even been rendered honorable in the Praetorium , no less than in the rest of the city.” By the praetorium I understand the hall and palace of Nero, which Fabius (58) and writers of that age call Augustale , (the Augustal.) For as the name praetor was at first a general term, and denoted all magistrates who held the chief sway, (hence it came that the dictator was called the sovereign praetor, (59)) it, consequently, became customary to employ the term praetorium in war to mean the tent, either of the consul, (60) or of the person who presided, (61) while in the city it denoted the palace of Caesar, (62) from the time that the Cesars took possession of the monarchy. (63) Independently of this, the bench of praetor is also called the praetorium (64)
(55) “Ses liens ont este rendus celebres, et ont excellement serui a auancer la gloire de Christ;” — “His bonds had become celebrated, and had admirably contributed to advance the glory of Christ.”
(56) “Pource qu’il entend que le bruit qui auoit este de ses liens, auoit donné grand bruit a l’Euangile;” — “Because he means that the fame, which had arisen from his bonds, had given great fame to the gospel.”
(57) “Dieu a aneanti les efforts malicieux de Satan, et a frustré les meschans de leur attente;” — “God has made void the malicious efforts of Satan, and has disappointed the wicked of their expectation.”
(58) Our author has most probably in view an expression which occurs in the writings of Quinctilian, (Instit. Orator., lib. 8, 2, 8,) — “tabernaculum ducis Augustale;” — (“a general’s tent is called the Augustal.”) In the best editions of Quinctilian, however, the reading of Augurale , as synonymous with auguraculum , or auguratorium ; — (an apartment for the augur’s taking omens.) — Ed.
(59) The dictator is called by Livey, “praetor maximus ; ” — “the highest praetor. ” — (Liv. 7:3.) — Ed.
(60) “La tente ou du consul, ou de celuy qui estoit chef de l’armee, quelque nom qu’on luy donast;” — “The tent of the consul, or of the person who was head of the army, whatever name was applied to him.”
(61) “Praeibat ” — There is manifestly an allusion here to the etymology of praetor, as being derived from praeire, to go before, or preside. — Ed.
(62) “At Rome it “(the term praetorium )” signified the public hall where causes were tried by the praetor; but more usually it denoted the camp or quarters of the praetorian cohorts without the city..... The name of praetorium was, in the provinces, given to the palace of the governors, both because they administered justice, and had their guards stationed in their residence. Hence it is inferred that, although the Apostle was at Rome when he wrote this, and although the circumstances to which he refers occurred in that city, yet, writing to persons residing in the provinces, he uses the word praetorium in the provincial sense, and means by it the emperor’s palace. ” — Illustrated Commentary. — Ed.
(63) “Depuis que les empereurs usurperent la monarchie;” — “From the time that the emperors usurped the monarchy.”
(64) “Pretoire signifioit aussi le lieu ou le preteur tenoit la cour, et exerçoit sa iurisdiction;” — “The praetorium signified also the place where the praetor held his court, and exercised jurisdiction.”
14Many of the brethren. By this instance we are taught that the tortures of the saints, endured by them in behalf of the gospel, are a ground of confidence (65) to us. It were indeed a dreadful spectacle, and such as might tend rather to dishearten us, did we see nothing but the cruelty and rage of the persecutors. When, however, we see at the same time the hand of the Lord, which makes his people unconquerable, (66) under the infirmity of the Cross, and causes them to triumph, relying upon this, (67) we ought to venture farther than we had been accustomed, having now a pledge of our victory in the persons of our brethren. The knowledge of this ought to overcome our fears, that we may speak boldly in the midst of dangers.
(65) “Confiance et asseurance;” — “Confidence and assurance.”
(66) “Courageux et inuincibles;” — “Courageous and unconquerable.”
(67) “Estans assuerez sur ceste main et puissance du Seigneur;” — “Confidently relying upon this hand and power of the Lord.”
15Some indeed. Here is another fruit of Paul’s bonds, that not only were the brethren stirred up to confidence by his example — some by maintaining their position, others by becoming more eager to teach — but even those who wished him evil were on another account stirred up to publish the gospel.
16Some, I say, from contention. Here we have a lengthened detail, in which he explains more fully the foregoing statement; for he repeats that there are two classes of men that are stirred up by his bonds to preach Christ — the one influenced by contention, that is, by depraved affection — the other by pious zeal, as being desirous to maintain along with him the defense of the gospel. The former, he says, do not preach Christ purely, because it was not a right zeal. (68) For the term does not apply to doctrine, because it is possible that the man who teaches most purely, may, nevertheless, not be of a sincere mind. (69) Now, that this impurity was in the mind, and did not shew itself in doctrine, may be inferred from the context. Paul assuredly would have felt no pleasure in seeing the gospel corrupted; yet he declares that he rejoices in the preaching of those persons, while it was not simple or sincere.
It is asked, however, how such preaching could be injurious to him? I answer, that many occasions are unknown to us, inasmuch as we are not acquainted with the circumstances of the times. It is asked farther, “Since the gospel cannot be preached but by those that understand it, what motive induced those persons to persecute the doctrine of which they approved?” I answer, that ambition is blind, nay, it is a furious beast. Hence it is not to be wondered if false brethren snatch a weapon from the gospel for harassing good and pious pastors. (70) Paul, assuredly, says nothing here (71) of which I have not myself had experience. For there are living at this very day those who have preached the gospel with no other design, than that they might gratify the rage of the wicked by persecuting pious pastors. As to Paul’s enemies, it is of importance to observe, if they were Jews, how mad their hatred was, so as even to forget on what account they hated him. For while they made it their aim to destroy him, they exerted themselves to promote the gospel, on account of which they were hostile to him; but they imagined, no doubt, that the cause of Christ would stand or fall (72) in the person of one individual. If, however, there were envious persons, (73) who were thus hurried away by ambition, we ought to acknowledge the wonderful goodness of God, who, notwithstanding, gave such a prosperous issue to their depraved affections.
(68) “Pource que leur zele n’estoit pas pur;” — “Because their zeal was not pure.”
(69) “Il se pent bien faire, que celuy qui enseignera vne doctrine pure et saine, aura toutesfois vne mauvaise affection;” — “It may quite well happen, that the man who teaches pure and sound doctrine, will have, nevertheless, an evil disposition.”
(70) “Certes le sainct Apostre ne dit rien yci;” — “Certainly the holy Apostle says nothing here.”
(71) “Il ne se faut esbahir si les faux-freres prenent occasion de l’evangile, et s’ils s’en forgent des bastons pour tormenter les bons et fideles pasteurs;” — “It ought not to appear surprising, if false brethren take occasion from the gospel, and contrive weapons for themselves for torturing good and faithful pastors.”
(72) “Mais voyla: il leur sembloit que la doctrine consistoit ou tomboit bas;” — “But mark! it seemed to them that doctrine stood or fell.”
(73) “Que si c’estoit d’autres que Juifs, ascauoir quelques enuieux de Sainct Paul;” — “But if there were other than Jews — some that were envious of St. Paul.”
17That for the defense. Those who truly loved Christ reckoned that it would be a disgrace to them if they did not associate themselves with Paul as his companions, when maintaining the cause of the gospel; and we must act in such a manner, as to give a helping hand, as far as possible, to the servants of Christ when in difficulty. (74) Observe, again, this expression — for the defense of the gospel For since Christ confers upon us so great an honor, what excuse shall we have, if we shall be traitors to his cause, (75) or what may we expect, if we betray it by our silence, but that he shall in return desert our cause, who is our sole Advocate, or Patron, with the Father? (76) (1Jo 2:1.)
(74) “Estans en quelque necessite;” — “When they are in any emergency.”
(75) “Praevaricatores ” The term is employed by classical writers in the sense of betraying the cause of one’s client, and by neglect or collusion assisting his opponent. See Quinct. 9:2. — Ed.
(76) “Si nous nous entendons auec la partie aduerse d’iceluy;” — “If we should connect ourselves with the party opposed to him.”
18But in every way. As the wicked disposition of those of whom he has spoken might detract from the acceptableness of the doctrine, (77) he says that this ought to be reckoned of great importance, that they nevertheless promoted the cause of the gospel, whatever their disposition might be. For God sometimes accomplishes an admirable work by means of wicked and depraved instruments. Accordingly, he says that he rejoices in a happy result of this nature; because this one thing contented him — if he saw the kingdom of Christ increasing — just as we, on hearing that that impure dog Carolus (78) was scattering the seeds of pure doctrine at Avignon and elsewhere, we gave thanks to God because he had made use of that most profligate and worthless villain for his glory: and at this day we rejoice that the progress of the gospel is advanced by many who, nevertheless, had another design in view. But though Paul rejoiced in the advancement of the gospel, yet, had the matter been in his hand, he would never have ordained such persons as ministers. We ought, therefore, to rejoice if God accomplishes anything that is good by means of wicked persons; but they ought not on that account to be either placed by us in the ministry, or looked upon as Christ’s lawful ministers.
(77) “Pouuoit diminuer l’authorite de la doctrine;” — “Might diminish the authority of the doctrine.”
(78) Our Author appears to refer here to Peter Carolus, of whom the reader will find particular mention made by Beza in his Life of CALVIN. — CALVIN’S Tracts, vol. 1, pp. 30, 31. — Ed.
19For I know that As some published the gospel with the view of rendering Paul odious, in order that they might kindle up against him the more the rage of his enemies, he tells them beforehand that their wicked attempts will do him no harm, because the Lord will turn them to a contrary design. “Though they plot my destruction, yet I trust that all their attempts will have no other effect but that Christ will be glorified in me — which is a thing most salutary to me.” For it is evident from what follows, that he is not speaking of the safety of the body. But whence this confidence on the part of Paul? It is from what he teaches elsewhere, (Rom 8:28,) — that all things contribute to the advantage of God’s true worshippers, even though the whole world, with the devil, its prince, should conspire together for their ruin.
Through your prayer That he may stir them up to pray more ardently, he declares that he is confident that the Lord will give them an answer to their prayers. Nor does he use dissimulation: for he who depends for help on the prayers of the saints relies on the promise of God. In the mean time, nothing is detracted from the unmerited goodness of God, on which depend our prayers, and what is obtained by means of them.
And the supply. Let us not suppose, that because he joins these two things in one connection, they are consequently alike. The statement must, therefore, be explained in this manner: — “I know that all this will turn out to my advantage, through the administration of the Spirit, you also helping by prayer,” — so that the supply of the Spirit is the efficient cause, while prayer is a subordinate help. We must also observe the propriety of the Greek term, for ἐπιχορηγία is employed to mean the furnishing of what is wanting, (79) just as the Spirit of God pours into us everything of which we are destitute.
He calls him, too, the Spirit of Jesus Christ, to intimate, that if we are Christians, he is common to all of us, inasmuch as he was poured upon him with all fullness, that, according to the measure of his grace, he might give out, so far as is expedient, to each of his members.
(79) “The word ἐπιχορηγία which we translate supply, signifies also furnishing whatever is necessary.” — Dr. A. Clarke. — Ed.
20According to my expectation. Should any one object, “From what do you derive that knowledge?” he answers, “From hope.” For as it is certain that God does not by any means design to frustrate our hope, hope itself ought not to be wavering. Let then the pious reader carefully observe this adverb secundum , (according to,) that he may be fully assured in his own mind, that it is impossible but that the Lord will fulfill our expectation, inasmuch as it is founded on his own word. Now, he has promised that he will never be wanting to us even in the midst of all tortures, if we are at any time called to make confession of his name. Let, therefore, all the pious entertain hope after Paul’s example, and they will not be put to shame.
With all confidence We see that, in cherishing hope, he does not give indulgence to carnal desires, but places his hope in subjection to the promise of God. “Christ, ” says he, “will be magnified in my body, whether by life or by death ” By making express mention, however, of the body, he intimates that, amongst the conflicts of the present life, he is in no degree doubtful as to the issue, for we are assured as to this by God. If, accordingly, giving ourselves up to the good pleasure of God, and having in our life the same object in view as Paul had, we expect, in whatever way it may be, a prosperous issue, we shall no longer have occasion to fear lest any adversity should befall us; for if we live and die to him, we are his in life and in death. (Rom 14:8.) He expresses the way in which Christ will be magnified — by full assurance. Hence it follows, that through our fault he is cast down and lowered, so far as it is in our power to do so, when we give way through fear. Do not those then feel ashamed who reckon it a light offense to tremble, (80) when called to make confession of the truth? But how much ashamed ought those to feel, who are so shamelessly impudent as to have the hardihood even to excuse renunciation?
He adds, as always, that they may confirm their faith from past experience of the grace of God. Thus, in Rom 5:4, he says, Experience begets hope.
(80) “De varier et chanceler;” — “To shift and waver.”
21For to me to live. Interpreters have hitherto, in my opinion, given a wrong rendering and exposition to this passage; for they make this distinction, that Christ was life to Paul, and death was gain. I, on the other hand, make Christ the subject of discourse in both clauses, so that he is declared to be gain in him both in life and in death; for it is customary with the Greeks to leave the word πρός to be understood. Besides that this meaning is less forced, it also corresponds better with the foregoing statement, and contains more complete doctrine. He declares that it is indifferent to him, and is all one, whether he lives or dies, because, having Christ, he reckons both to be gain. And assuredly it is Christ alone that makes us happy both in death and in life; otherwise, if death is miserable, life is in no degree happier; so that it is difficult to determine whether it is more advantageous to live or to die out of Christ. On the other hand, let Christ be with us, and he will bless our life as well as our death, so that both will be happy and desirable for us.
22But if to live in the flesh. As persons in despair feel in perplexity as to whether they ought to prolong their life any farther in miseries, or to terminate their troubles by death, so Paul, on the other hand, says that he is, in a spirit of contentment, so well prepared for death or for life, because the condition of believers, both in the one case and in the other, is blessed, so that he is at a loss which to choose. If it is worth while; that is, “If I have reason to believe that there will be greater advantage from my life than from my death, I do not see which of them I ought to prefer.” To live in the flesh, is an expression which he has made use of in contempt, from comparing it with a better life.
23For I am in a strait Paul did not desire to live with any other object in view that that of promoting the glory of Christ, and doing good to the brethren. Hence he does not reckon that he has any other advantage from living than the welfare of the brethren. But so far as concerns himself personally, it were, he acknowledges, better for him to die soon, because he would be with Christ. By his choice, however, he shews what ardent love glowed in his breast. There is nothing said here as to earthly advantages, but as to spiritual benefit, which is on good grounds supremely desirable in the view of the pious. Paul, however, as if forgetful of himself, does not merely hold himself undetermined, lest he should be swayed by a regard to his own benefit rather than that of the Philippians, but at length concludes that a regard to them preponderates in his mind. And assuredly this is in reality to live and die to Christ, when, with indifference as to ourselves, we allow ourselves to be carried and borne away withersoever Christ calls us.
Having a desire to be set free and to be with Christ These two things must be read in connection. For death of itself will never be desired, because such a desire is at variance with natural feeling, but is desired for some particular reason, or with a view to some other end. Persons in despair have recourse to it from having become weary of life; believers, on the other hand, willingly hasten forward to it, because it is a deliverance from the bondage of sin, and an introduction into the kingdom of heaven. What Paul now says is this; “I desire to die, because I will, by this means, come into immediate connection with Christ.” In the mean time, believers do not cease to regard death with horror, but when they turn their eyes to that life which follows death, they easily overcome all dread by means of that consolation. Unquestionably, every one that believes in Christ ought to be so courageous as to lift up his head on mention being made of death, delighted to have intimation of his redemption. (Luk 21:28.) From this we see how many are Christians only in name, since the greater part, on hearing mention made of death, are not merely alarmed, but are rendered almost lifeless through fear, as though they had never heard a single word respecting Christ. O the worth and value of a good conscience! Now faith is the foundation of a good conscience; nay more, it is itself goodness of conscience.
To be set free This form of expression is to be observed. Profane persons speak of death as the destruction of man, as if he altogether perished. Paul here reminds us, that death is the separation of the soul from the body. And this he expresses more fully immediately afterwards, explaining as to what condition awaits believers after death — that of dwelling with Christ We are with Christ even in this life, inasmuch as the kingdom of God is within us, (Luk 17:21,) and Christ dwells in us by faith, (Eph 3:17,) and has promised that he will be with us even unto the end of the world, (Mat 28:20,) but that presence we enjoy only in hope. Hence as to our feeling, we are said to be at present at a distance from him. See 2Co 5:6. This passage is of use for setting aside the mad fancy of those who dream that souls sleep when separated from the body, for Paul openly declares that we enjoy Christ’s presence on being set free from the body.
25And having this confidence. Some, reckoning it an inconsistent thing that the Apostle (82) should acknowledge himself to have been disappointed of his expectation, are of opinion that he was afterwards freed from bonds, and went over many countries of the world. Their fears, however, as to this are groundless, for the saints are accustomed to regulate their expectations according to the word of God, so as not to promise themselves more than God has promised. Thus, when they have a sure token of God’s will, they in that case place their reliance also upon a sure persuasion, which admits of no hesitation. Of this nature is a persuasion respecting a perpetual remission of sins, respecting the aid of the Spirit for the grace of final perseverance, (as it is called,) and respecting the resurrection of the flesh. Of this nature, also, was the assurance of the Prophets respecting their prophecies. As to other things, they expect nothing except conditionally, and hence they subject all events to the providence of God, who, they allow, sees more distinctly than they. To remain, means here, to stay for a little while: to continue, means, to remain for a long time.
(82) “Vn tel sainct Apostre;” — “So holy an Apostle.”
26That your glorying. The expression which he employs, ἐν ἐμόι, I have rendered de me (as to me,) because the preposition is made use of twice, but in different senses. No one assuredly will deny that I have faithfully brought out Paul’s mind. The rendering given by some — per Christum , (through Christ,) I do not approve of. For in Christ is employed in place of Secundum Christum , (According to Christ,) or Christiane , (Christianly,) to intimate that it was a holy kind of glorying. For otherwise we are commanded to glory in God alone. (1Co 1:31.) Hence malevolent persons might meet Paul with the objection, How is it allowable for the Philippians to glory as to thee? He anticipates this calumny by saying that they will do this according to Christ — glorying in a servant of Christ, with a view to the glory of his Lord, and that with an eye to the doctrine rather than to the individual, and in opposition to the false apostles, just as David, by comparing himself with hypocrites, boasts of his righteousness. (Psa 7:8.)
27Only in a manner worthy of the gospel. We make use of this form of expression, when we are inclined to pass on to a new subject. Thus it is as though he had said, “But as for me, the Lord will provide, but as for you, etc., whatever may take place as to me, let it be your care, nevertheless, to go forward in the right course.” When he speaks of a pure and honorable conversation as being worthy of the gospel, he intimates, on the other hand, that those who live otherwise do injustice to the gospel.
That whether I come As the Greek phrase made use of by Paul is elliptical, I have made use of videam , (I see,) instead of videns (seeing.) If this does not appear satisfactory, you may supply the principal verb Intelligam , (I may learn,) in this sense: “Whether, when I shall come and see you, or whether I shall, when absent, hear respecting your condition, I may learn in both ways, both by being present and by receiving intelligence, that ye stand in one spirit. ” We need not, however, feel anxiety as to particular terms, when the meaning is evident.
Stand in one spirit This, certainly, is one of the main excellences of the Church, and hence this is one means of preserving it in a sound state, inasmuch as it is torn to pieces by dissensions. But although Paul was desirous by means of this antidote to provide against novel and strange doctrines, yet he requires a twofold unity — of spirit and soul. The first is, that we have like views; the second, that we be united in heart. For when these two terms are connected together, spiritus (spirit) denotes the understanding, while anima (soul) denotes the will. Farther, agreement of views comes first in order; and then from it springs union of inclination.
Striving together for the faith This is the strongest bond of concord, when we have to fight together under the same banner, for this has often been the occasion of reconciling even the greatest enemies. Hence, in order that he may confirm the more the unity that existed among the Philippians, he calls them to notice that they are fellow-soldiers, who, having a common enemy and a common warfare, ought to have their minds united together in a holy agreement. The expression which Paul has made use of in the Greek (συναθλοῦντες τὣ πίστει) is ambiguous. The old interpreter renders it Collaborantes fidei , (laboring together with the faith.) (83) Erasmus renders it Adiuvantes fidem , (Helping the faith,) as if meaning, that they gave help to the faith to the utmost of their power. As, however, the dative in Greek is made use of instead of the ablative of instrumentality, (that language having no ablative,) I have no doubt that the Apostle’s meaning is this: “Let the faith of the gospel unite you together, more especially as that is a common armory against one and the same enemy.” In this way the particle σύν, which others refer to faith, I take as referring to the Philippians, and with greater propriety, if I am not mistaken. In the first place, every one is aware how effectual an inducement it is to concord, when we have to maintain a conflict together; and farther, we know that in the spiritual warfare we are armed with the shield of faith, (Eph 6:16,) for repelling the enemy; nay, more, faith is both our panoply and our victory. Hence he added this clause, that he might shew what is the end of a pious connection. The wicked, too, conspire together for evil, but their agreement is accursed: let us, therefore, contend with one mind under the banner of faith.
(83) In accordance with the Vulgate, Wiclif (1380) renders as follows: “traueilynge to gidre to the feith of the gospel.” — Ed.
28And in nothing terrified. The second thing which he recommends to the Philippians is fortitude of mind, (84) that they may not be thrown into confusion by the rage of their adversaries. At that time the most cruel persecutions raged almost everywhere, because Satan strove with all his might to impede the commencement of the gospel, and was the more enraged in proportion as Christ put forth powerfully the grace of his Spirit. He exhorts, therefore, the Philippians to stand forward undaunted, and not be thrown into alarm.
Which is to them a manifest proof. This is the proper meaning of the Greek word, and there was no consideration that made it necessary for others to render it cause. For the wicked, when they wage war against the Lord, do already by a trial-fight, as it were, give a token of their ruin, and the more fiercely they insult over the pious, the more do they prepare themselves for ruin. The Scripture, assuredly, nowhere teaches, that the afflictions which the saints endure from the wicked are the cause of their salvation, but Paul in another instance, too, speaks of them as a manifest token or proof, (2Th 1:5,) and instead of ἔνδειξιν, which we have here, he in that passage makes use of the term ἔνδειγμα (85) This, therefore, is a choice consolation, that when we are assailed and harassed by our enemies, we have an evidence of our salvation. (86) For persecutions are in a manner seals of adoption to the children of God, if they endure them with fortitude and patience: the wicked give a token of their condemnation, because they stumble against a stone by which they shall be bruised to pieces. (Mat 21:44.)
And that from God. This is restricted to the last clause, that a taste of the grace of God may allay the bitterness of the cross. No one will naturally perceive the cross a token or evidence of salvation, for they are things that are contrary in appearance. Hence Paul calls the attention of the Philippians to another consideration — that God by his blessing turns into an occasion of welfare things that might otherwise seem to render us miserable. He proves it from this, that the endurance of the cross is the gift of God. Now it is certain, that all the gifts of God are salutary to us. To you, says he,it is given, not only to believe in Christ, but also to suffer for him. Hence even the sufferings themselves are evidences of the grace of God; and, since it is so, you have from this source a token of salvation. Oh, if this persuasion were effectually inwrought in our minds — that persecutions (87) are to be reckoned among God’s benefits, what progress would be made in the doctrine of piety! (88) And yet, what is more certain, than that it is the highest honor that is conferred upon us by Divine grace, that we suffer for his name either reproach, or imprisonment, or miseries, or tortures, or even death, for in that case he adorns us with his marks of distinction. (89) But more will be found that will rather bid God retire with gifts of that nature, than embrace with alacrity the cross when it is presented to them. Alas, then, for our stupidity! (90)
(84) “La force et constance de courage;” —”Strength and constancy of courage.”
(85) “Là où il vse d’vn mot qui descend d’vn mesme verbe que celuy dont il vse yci;” —”Where he makes use of a word which comes from the same verb as that which he employs here.”
(86) “Cela nous est vne demonstrance et tesmoignage de nostre salut;” —”This is to us a clear proof and token of our salvation.”
(87) “Les afflictions et persecutions;” — “Afflictions and persecutions.”
(88) “Combien aurions — nous proufité en la doctrine de vraye religion;” —”How much progress we would make in the doctrine of true religion.”
(89) “Il nous vest de sa liuree;” — “He arrays us in his livery.”
(90) “Maudite donc soit nostre stupidite;” — “Accursed, then, be our stupidity.”
29. To believe. He wisely conjoins faith with the cross by an inseparable connection, that the Philippians may know that they have been called to the faith of Christ on this condition — that they endure persecutions on his account, as though he had said that their adoption can no more be separated from the cross, than Christ can be torn asunder from himself. Here Paul clearly testifies, that faith, as well as constancy in enduring persecutions, (91) is an unmerited gift of God. And certainly the knowledge of God is a wisdom that is too high for our attaining it by our own acuteness, and our weakness shews itself in daily instances in our own experience, when God withdraws his hand for a little while. That he may intimate the more distinctly that both are unmerited, he says expressly — for Christ’s sake, or at least that they are given to us on the ground of Christ’s grace; by which he excludes every idea of merit.
This passage is also at variance with the doctrine of the schoolmen, in maintaining that gifts of grace latterly conferred are rewards of our merit, on the ground of our having made a right use of those which had been previously bestowed. I do not deny, indeed, that God rewards the right use of his gifts of grace by bestowing grace more largely upon us, provided only you do not place merit, as they do, in opposition to his unmerited liberality and the merit of Christ.
(91) “Les afflictions et persecutions;” — “Afflictions and persecutions.”
30Having the same conflict. He confirms, also, by his own example what he had said, and this adds no little authority to his doctrine. By the same means, too, he shews them, that there is no reason why they should feel troubled on account of his bonds, when they behold the issue of the conflict.
