Paul gives four reasons why Christians should have greater unity between them: the encouragement given them by Christ; the power of Christ’s love working in them; the common sharing they have in the same Spirit; and the sympathetic kindness that God’s children should show to each other. Although the Philippians bring Paul much joy, that joy will not be complete till there is genuine unity among them (2:1-2). They are not to be concerned solely with their own spiritual progress, for this can lead to self-satisfaction and pride. They must learn to look for and admire the good points in others (3-4).
If they are indeed ‘in Christ Jesus’, they should share his spirit of humility; and humility means denying self for the sake of serving others. Christ did not selfishly grasp for the supreme glory of heaven, even though it was his by right (for he was God). Rather he became a servant for the sake of sinful humankind. He became a man, and accepted the restrictions and hardships that human nature placed upon him. But, unlike all other members of the human race, he did not sin. He entered the world of human beings in order to save human beings from their sins. As a servant he spent his earthly life doing whatever his Father required, even though it meant that he suffered and eventually died on a cross (5-8).
Only after this humility, suffering and death was Christ raised to the place of supreme glory. The honour that he refused to seek by selfish ambition was given to him in even greater measure because of his humility and obedience. One day all people, angels and demons will acknowledge that he is Lord (9-11).
Putting belief into practice (2:12-18)
In view of Christ’s example, the Philippians must remove all trace of pride and quarrelling, and show in their lives the nature of the salvation that God has given them. They must obey God’s will as Christ did, and they will be able to do this because God works within them (12-13). They will then be like lights shining in darkness. They will be people of blameless conduct who take God’s message to a spiritually and morally corrupt world. In this way they will fulfil God’s purpose for them as well as please Paul (14-16). Their lives will be like a sacrifice offered on the altar to God; and if Paul is executed, his blood will be like an additional offering poured on top of their sacrifice. It will be a triumphant climax to Paul’s life and a cause for rejoicing in praise to God (17-18).
Timothy and Epaphroditus (2:19-30)
For an example of self-denying humility and service, Paul refers them to Timothy. They will have a chance to meet Timothy again soon, as Paul is sending him to Philippi to help the church through its problems. Paul trusts that Timothy will return to him with the good news that the Philippians are united in love once again (19-20). Most people are too concerned with looking after themselves to stop and think how they can help others, but Timothy gives himself unsparingly to serve others for the sake of Jesus Christ (21-24).
Epaphroditus is another good example. He had been sent by the Philippian church to comfort and help Paul in his imprisonment. While there he fell ill and almost died, but far from looking for pity, he was upset to think that news of his illness had caused the Philippians anxiety (25-27). In being prepared to sacrifice his life for the sake of Paul, Epaphroditus gave an example of self-denying service for others. Paul himself is now another example, for he is about to sacrifice the valuable help of Epaphroditus just at the time when he needs it most. For the sake of the Philippians, Paul is going to send Epaphroditus back (28-30).
1. If there is therefore any consolation. There is an extraordinary tenderness in this exhortation, (93) in which he entreats by all means the Philippians mutually to cherish harmony among themselves, lest, in the event of their being torn asunder by intestine contentions, they should expose themselves to the impostures of the false apostles. For when there are disagreements, there is invariably a door opened for Satan to disseminate impious doctrines, while agreement is the best bulwark for repelling them.
As the term παρακλήσεως is often taken to mean exhortation, the commencement of the passage might be explained in this manner: “If an exhortation which is delivered in the name and by the authority of Christ, has any weight with you.” The other meaning, however, corresponds better with the context: “If there is among you any consolation of Christ, ” by means of which you may alleviate my griefs, and if you would afford me any consolation and relief, which you assuredly owe me in the exercise of love; if you take into view that fellowship of the Spirit, which ought to make us all one; if any feeling of humanity and mercy resides in you, which might stir you up to alleviate my miseries, fulfill ye my joy, etc. From this we may infer, how great a blessing unity in the Church is, and with what eagerness pastors should endeavor to secure it. (94) We must also at the same time take notice, how he humbles himself by beseechingly imploring their pity, while he might have availed himself of his paternal authority, so as to demand respect from them as his sons. (95) He knew how to exercise authority when it was necessary, but at present he prefers to use entreaties, because he knew that these would be better fitted to gain an entrance into their affections, (96) and because he was aware that he had to do with persons who were docile and compliant. In this manner the pastor must have no hesitation to assume different aspects for the sake of the Church. (97)
(93) “Ceste exhortation est plene d’affections vehementes;” — “This exhortation is full of intense affections.”
(94) “Et que les pasteurs le doyuent procurer d’vne affection vehemente et zele ardent;” — “And that pastors should endeavor to procure it with intense desire and ardent zeal.”
(95) “Il peust vser d’authorite paternelle, et demander que pour la reuerence qu’ils luy deuoyent comme ses enfans, ils feissent ce qu’il enseigne yci;” — “He might have exercised paternal authority, and have demanded that in consideration of the respect which they owed him as his children, they should do what he here inculcates.”
(96) “Pour entrer dedans leurs cœurs, et es mouuoir leurs affections;” — “For entering into their hearts, and moving their affections.”
(97) “Ne doit faire difficulte de se transformer selon qu’il cognoistra que ce sera le proufit de l’Eglise;” — “Should have no hesitation in transforming himself according as he may perceive that this will be for the advantage of the Church.”
2. Fulfil ye my joy. Here again we may see how little anxiety he had as to himself, provided only it went well with the Church of Christ. He was kept shut up in prison, and bound with chains; he was reckoned worthy of capital punishment — before his view were tortures — near at hand was the executioner; yet all these things do not prevent his experiencing unmingled joy, provided he sees that the Churches are in a good condition. Now what he reckons the chief indication of a prosperous condition of the Church is — when mutual agreement prevails in it, and brotherly harmony. Thus the 137th Psalm teaches us in like manner, that our crowning joy is the remembrance of Jerusalem. (Psa 137:6.) But if this were the completion of Paul’s joy, the Philippians would have been worse than cruel if they had tortured the mind of this holy man with a twofold anguish by disagreement among themselves.
That ye think the same thing. The sum is this — that they be joined together in views and inclinations. For he makes mention of agreement in doctrine and mutual love; and afterwards, repeating the same thing, (in my opinion,) he exhorts them to be of one mind, and to have the same views. The expression τὸ αὐτὸ, (the same thing,) implies that they must accommodate themselves to each other. Hence the beginning of love is harmony of views, but that is not sufficient, unless men’s hearts are at the same time joined together in mutual affection. At the same time there were no inconsistency in rendering it thus: — “that ye may be of the same mind — so as to have mutual love, to be one in mind and one in views;” for participles are not unfrequently made use of instead of infinitives. I have adopted, however, the view which seemed to me less forced.
3. Nothing through strife or vain-glory. These are two most dangerous pests for disturbing the peace of the Church. Strife is awakened when every one is prepared to maintain pertinaciously his own opinion; and when it has once begun to rage it rushes headlong (98) in the direction from which it has entered. Vain-glory (99) tickles men’s minds, so that every one is delighted with his own inventions. Hence the only way of guarding against dissensions is — when we avoid strifes by deliberating and acting peacefully, especially if we are not actuated by ambition. For ambition is a means of fanning all strifes. (100) Vain-glory means any glorying in the flesh; for what ground of glorying have men in themselves that is not vanity?
But by humility. For both diseases he brings forward one remedy — humility, and with good reason, for it is the mother of moderation, the effect of which is that, yielding up our own right, we give the preference to others, and are not easily thrown into agitation. He gives a definition of true humility — when every one esteems himself less than others. Now, if anything in our whole life is difficult, this above everything else is so. Hence it is not to be wondered if humility is so rare a virtue. For, as one says, (101) “Every one has in himself the mind of a king, by claiming everything for himself.” See! here is pride. Afterwards from a foolish admiration of ourselves arises contempt of the brethren. And so far are we from what Paul here enjoins, that one can hardly endure that others should be on a level with him, for there is no one that is not eager to have superiority.
But it is asked, how it is possible that one who is in reality distinguished above others can reckon those to be superior to him who he knows are greatly beneath him? I answer, that this altogether depends on a right estimate of God’s gifts, and our own infirmities. For however any one may be distinguished by illustrious endowments, he ought to consider with himself that they have not been conferred upon him that he might be self-complacent, that he might exalt himself, or even that he might hold himself in esteem. Let him, instead of this, employ himself in correcting and detecting his faults, and he will have abundant occasion for humility. In others, on the other hand, he will regard with honor whatever there is of excellences, and will by means of love bury their faults. The man who will observe this rule, will feel no difficulty in preferring others before himself. And this, too, Paul meant when he added, that they ought not to have every one a regard to themselves, but to their neighbors, or that they ought not to be devoted to themselves. Hence it is quite possible that a pious man, even though he should be aware that he is superior, may nevertheless hold others in greater esteem.
(98) “Sans pouuoir estre arrestee;” — “Without being capable of being arrested.”
(99) Κενοδόξοι persons whose object is to acquire power, and who, if they see others superior to themselves, are offended. (Gal 5:26.) This κενοδοξία vain-glory, produces contentions of all kinds; and it produces this evil besides, that persons who have gone wrong, and who might have been restored to truth and virtue by humble, friendly admonition, are often, by the interference of vain-glorious, ostentatious instructors, confirmed in error and vice.” — Storr. See Biblical Cabinet, vol. 40, p. 132, note. — Ed.
(100) “Est le sufflet qui allume toutes contentions;” — “Is the bellows that kindles up all strifes.”
(101) “Comme quelqu’vn a dit anciennement;” — “As some one has said anciently.”
5. He now recommends, from the example of Christ, the exercise of humility, to which he had exhorted them in words. There are, however, two departments, in the first of which he invites us to imitate Christ, because this is the rule of life: (102) in the second, he allures us to it, because this is the road by which we attain true glory. Hence he exhorts every one to have the same disposition that was in Christ. He afterwards shews what a pattern of humility has been presented before us in Christ. I have retained the passive form of the verb, though I do not disapprove of the rendering given it by others, because there is no difference as to meaning. I merely wished that the reader should be in possession of the very form of expression which Paul has employed.
(102) “Pourceque l’imitation d’ iceluy est la regle de bien viure;” — “Because imitation of him is the rule of right living.”
6. Inasmuch as he was in the form of God. This is not a comparison between things similar, but in the way of greater and less. Christ’s humility consisted in his abasing himself from the highest pinnacle of glory to the lowest ignominy: our humility consists in refraining from exalting ourselves by a false estimation. He gave up his right: all that is required of us is, that we do not assume to ourselves more than we ought. Hence he sets out with this — that, inasmuch as he was in the form of God, he reckoned it not an unlawful thing for him to shew himself in that form; yet he emptied himself. Since, then, the Son of God descended from so great a height, how unreasonable that we, who are nothing, should be lifted up with pride!
The form of God means here his majesty. For as a man is known by the appearance of his form, so the majesty, which shines forth in God, is his figure. (103) Or if you would prefer a more apt similitude, the form of a king is his equipage and magnificence, shewing him to be a king — his scepter, his crown, his mantle, (104) his attendants, (105) his judgment-throne, and other emblems of royalty; the form of a consul was — his long robe, bordered with purple, his ivory seat, his lictors with rods and hatchets. Christ, then, before the creation of the world, was in the form of God, because from the beginning he had his glory with the Father, as he says in Joh 17:5. For in the wisdom of God, prior to his assuming our flesh, there was nothing mean or contemptible, but on the contrary a magnificence worth of God. Being such as he was, he could, without doing wrong to any one, shew himself equal with God; but he did not manifest himself to be what he really was, nor did he openly assume in the view of men what belonged to him by right.
Thought it not robbery. There would have been no wrong done though he had shewn himself to be equal with God. For when he says, he would not have thought, it is as though he had said, “He knew, indeed, that this was lawful and right for him,” that we might know that his abasement was voluntary, not of necessity. Hitherto it has been rendered in the indicative — he thought, but the connection requires the subjunctive. It is also quite a customary thing for Paul to employ the past indicative in the place of the subjunctive, by leaving the potential particle ἄν, as it is called, to be supplied — as, for example, in Rom 9:3, ηὐχόμην, for I would have wished; and in 1Co 2:8; εἰ γὰρ ἔγνωσαν, if they had known. Every one, however, must perceive that Paul treats hitherto of Christ’s glory, which tends to enhance his abasement. Accordingly he mentions, not what Christ did, but what it was allowable for him to do.
Farther, that man is utterly blind who does not perceive that his eternal divinity is clearly set forth in these words. Nor does Erasmus act with sufficient modesty in attempting, by his cavils, to explain away this passage, as well as other similar passages. (106) He acknowledges, indeed, everywhere that Christ is God; but what am I the better for his orthodox confession, if my faith is not supported by any Scripture authority? I acknowledge, certainly, that Paul does not make mention here of Christ’s divine essence; but it does not follow from this, that the passage is not sufficient for repelling the impiety of the Arians, who pretended that Christ was a created God, and inferior to the Father, and denied that he was consubstantial. (107) For where can there be equality with God without robbery, excepting only where there is the essence of God; for God always remains the same, who cries by Isaiah, I live; I will not give my glory to another. (Isa 48:11.) Form means figure or appearance, as they commonly speak. This, too, I readily grant; but will there be found, apart from God, such a form, so as to be neither false nor forged? As, then, God is known by means of his excellences, and his works are evidences of his eternal Godhead, (Rom 1:20,) so Christ’s divine essence is rightly proved from Christ’s majesty, which he possessed equally with the Father before he humbled himself. As to myself, at least, not even all devils would wrest this passage from me — inasmuch as there is in God a most solid argument, from his glory to his essence, which are two things that are inseparable.
(103) “Car tout ainsi qu’vn homme est cognu quand on contemple la forme de son visage et sa personne, aussi la maieste, qui reluit en Dieu, est la forme ou figure d’iceluy;” — “For just as a man is known, when we mark the form of his appearance and his person, so the majesty, which shines forth in God, is his form or figure.”
(104) “Le manteau royal;” — “His royal mantle.”
(105) “La garde a l’entour;” — “The guard in attendance.”
(106) “Comme s’ils ne faisoyent rien a ce propos-la;” — “As if they had no bearing on that point.”
(107) “C’est à dire d’vne mesme substance auec le Pere;” — “That is to say, of the same substance as the Father.”
7. Emptied himself. This emptying is the same as the abasement, as to which we shall see afterwards. The expression, however, is used, ευμφατικωτέρως, (more emphatically,) to mean, — being brought to nothing. Christ, indeed, could not divest himself of Godhead; but he kept it concealed for a time, that it might not be seen, under the weakness of the flesh. Hence he laid aside his glory in the view of men, not by lessening it, but by concealing it.
It is asked, whether he did this as man? Erasmus answers in the affirmative. But where was the form of God before he became man? Hence we must reply, that Paul speaks of Christ wholly, as he was God manifested in the flesh, (1Ti 3:16;) but, nevertheless, this emptying is applicable exclusive to his humanity, as if I should say of man, “Man being mortal, he is exceedingly senseless if he thinks of nothing but the world,” I refer indeed to man wholly; but at the same time I ascribe mortality only to a part of him, namely, to the body. As, then, Christ has one person, consisting of two natures, it is with propriety that Paul says, that he who was the Son of God, — in reality equal to God, did nevertheless lay aside his glory, when he in the flesh manifested himself in the appearance of a servant.
It is also asked, secondly, how he can be said to be emptied, while he, nevertheless, invariably proved himself, by miracles and excellences, to be the Son of God, and in whom, as John testifies, there was always to be seen a glory worthy of the Son of God? (Joh 1:14.) I answer, that the abasement of the flesh was, notwithstanding, like a vail, by which his divine majesty was concealed. On this account he did not wish that his transfiguration should be made public until after his resurrection; and when he perceives that the hour of his death is approaching, he then says, Father, glorify thy Son. (Joh 17:1.) Hence, too, Paul teaches elsewhere, that he was declared to be the Son of God by means of his resurrection. (Rom 1:4.) He also declares in another place, (2Co 13:4,) that he suffered through the weakness of the flesh. In fine, the image of God shone forth in Christ in such a manner, that he was, at the same time, abased in his outward appearance, and brought down to nothing in the estimation of men; for he carried about with him the form of a servant, and had assumed our nature, expressly with the view of his being a servant of the Father, nay, even of men. Paul, too, calls him the Minister of the Circumcision, (Rom 15:8;) and he himself testifies of himself, that he came to minister, (Mat 20:28;) and that same thing had long before been foretold by Isaiah — Behold my servant, etc. (108)
In the likeness of men Γενόμενος is equivalent here to constitutus — (having been appointed.) For Paul means that he had been brought down to the level of mankind, so that there was in appearance nothing that differed from the common condition of mankind. The Marcionites perverted this declaration for the purpose of establishing the phantasm of which they dreamed. They can, however, be refuted without any great difficulty, inasmuch as Paul is treating here simply of the manner in which Christ manifested himself, and the condition with which he was conversant when in the world. Let one be truly man, he will nevertheless be reckoned unlike others, if he conducts himself as if he were exempt from the condition of others. Paul declares that it was not so as to Christ, but that he lived in such a manner, that he seemed as though he were on a level with mankind, and yet he was very different from a mere man, although he was truly man. The Marcionites therefore shewed excessive childishness, in drawing an argument from similarity of condition for the purpose of denying reality of nature. (109)
Found means here, known or seen. For he treats, as has been observed, of estimation. In other words, as he had affirmed previously that he was truly God, the equal of the Father, so he here states, that he was reckoned, as it were, abject, and in the common condition of mankind. We must always keep in view what I said a little ago, that such abasement was voluntary.
(108) Isa 42:1, — fj.
(109) See Calvin’s Institutes, vol. 2:13-15.
8. He became obedient. Even this was great humility — that from being Lord he became a servant; but he says that he went farther than this, because, while he was not only immortal, but the Lord of life and death, he nevertheless became obedient to his Father, even so far as to endure death. This was extreme abasement, especially when we take into view the kind of death, which he immediately adds, with the view of enhancing it. (110) For by dying in this manner he was not only covered with ignominy in the sight of God, but was also accursed in the sight of God. It is assuredly such a pattern of humility as ought to absorb the attention of all mankind; so far is it from being possible to unfold it in words in a manner suitable to its dignity.
(110) “Pour amplifier et exaggerer la chose;” — “For the sake of amplifying and enhancing the thing.”
9. Therefore God hath highly exalted. By adding consolation, he shews that abasement, to which the human mind is averse, is in the highest degree desirable. There is no one, it is true, but will acknowledge that it is a reasonable thing that is required from us, when we are exhorted to imitate Christ. This consideration, however, stirs us up to imitate him the more cheerfully, when we learn that nothing is more advantageous for us than to be conformed to his image. Now, that all are happy who, along with Christ, voluntarily abase themselves, he shews by his example; for from the most abject condition he was exalted to the highest elevation. Every one therefore that humbles himself will in like manner be exalted. Who would now be reluctant to exercise humility, by means of which the glory of the heavenly kingdom is attained?
This passage has given occasion to sophists, or rather they have seized hold of it, to allege that Christ merited first for himself, and afterwards for others. Now, in the first place, even though there were nothing false alleged, it would nevertheless be proper to avoid such profane speculations as obscure the grace of Christ — in imagining that he came for any other reason than with a view to our salvation. Who does not see that this is a suggestion of Satan — that Christ suffered upon the cross, that he might acquire for himself, by the merit of his work, what he did not possess? For it is the design of the Holy Spirit, that we should, in the death of Christ, see, and taste, and ponder, and feel, and recognize nothing but God’s unmixed goodness, and the love of Christ toward us, which was great and inestimable, that, regardless of himself, he devoted himself and his life for our sakes. In every instance in which the Scriptures speak of the death of Christ, they assign to us its advantage and price; — that by means of it we are redeemed — reconciled to God — restored to righteousness — cleansed from our pollutions — life is procured for us, and the gate of life opened. Who, then, would deny that it is at the instigation of Satan that the persons referred to maintain, on the other hand, that the chief part of the advantage is in Christ himself — that a regard to himself had the precedence of that which he had to us — that he merited glory for himself before he merited salvation for us?
Farther, I deny the truth of what they allege, and I maintain that Paul’s words are impiously perverted to the establishment of their falsehood; for that the expression, for this cause, denotes here a consequence rather than a reason, is manifest from this, that it would otherwise follow, that a man could merit Divine honors, and acquire the very throne of God — which is not merely absurd, but even dreadful to make mention of. For of what exaltation of Christ does the Apostle here speak? It is, that everything may be accomplished in him that God, by the prophet Isaiah, exclusively claims to himself. Hence the glory of God, and the majesty, which is so peculiar to him, that it cannot be transferred to any other, will be the reward of man’s work!
Again, if they should urge the mode of expression, without any regard to the absurdity that will follow, the reply will be easy — that he has been given us by the Father in such a manner, that his whole life is as a mirror that is set before us. As, then, a mirror, though it has splendor, has it not for itself, but with the view of its being advantageous and profitable to others, so Christ did not seek or receive anything for himself, but everything for us. For what need, I ask, had he, who was the equal of the Father, of a new exaltation? Let, then, pious readers learn to detest the Sorbonnic sophists with their perverted speculations.
Hath given him a name Name here is employed to mean dignity — a manner of expression which is abundantly common in all languages — “Jacet sine nomine truncus; He lies a headless nameless carcass.” (111) The mode of expression, however, is more especially common in Scripture. The meaning therefore is, that supreme power was given to Christ, and that he was placed in the highest rank of honor, so that there is no dignity found either in heaven or in earth that is equal to his. Hence it follows that it is a Divine name. (112) This, too, he explains by quoting the words of Isaiah, where the Prophet, when treating of the propagation of the worship of God throughout the whole world, introduces God as speaking thus: —
“I live: every knee will bow to me, and every tongue will swear to me,” etc. (Isa 45:23.)
Now, it is certain that adoration is here meant, which belongs peculiarly to God alone. I am aware that some philosophise with subtlety as to the name Jesus, as though it were derived from the ineffable name Jehovah. (113) In the reason, however, which they advance, I find no solidity. As for me, I feel no pleasure in empty subtleties; (114) and it is dangerous to trifle in a matter of such importance. Besides, who does not see that it is a forced, and anything rather than a genuine, exposition, when Paul speaks of Christ’s whole dignity, to restrict his meaning to two syllables, as if any one were to examine attentively the letters of the word Alexander, in order to find in them the greatness of the name that Alexander acquired for himself. Their subtlety, therefore, is not solid, and the contrivance is foreign to Paul’s intention. But worse than ridiculous is the conduct of the Sorbonnic sophists, who infer from the passage before us that we ought to bow the knee whenever the name of Jesus is pronounced, as though it were a magic word which had all virtue included in the sound of it. (115) Paul, on the other hand, speaks of the honor that is to be rendered to the Son of God—not to mere syllables.
(111) Virg. Æn. 2:557, 558.
(112) “Et de cela il s’en ensuit, que c’est vn nom ou dignite propre a Dieu seul;” —”And from this it follows, that it is a name or dignity that belongs to God alone.”
(113) “Comme s’il estoit deduit du nom Jehouah, lequel les Juifs par superstition disent qu’il n’est licite de proferer;” — “As if it were derived from the name Jehovah, which the Jews superstitiously say that it is not lawful to utter.”
(114) “En ces subtilitez vaines et frivoles;” —”In these empty and frivolous subtleties.”
(115) ”Duquel toute la vertu consistast au son et en la prononciation;” —”The whole virtue of which consisted in the sound and the pronunciation.”
10Every knee might bow. Though respect is shewn to men also be means of this rite, there can nevertheless be no doubt that what is here meant is that adoration which belongs exclusively to God, of which the bending of the knee is a token. (116) As to this, it is proper to notice, that God is to be worshipped, not merely with the inward affection of the heart, but also by outward profession, if we would render to him what is his due. Hence, on the other hand, when he would describe his genuine worshippers, he says that they
have not bowed the knee to the image of Baal.
(1Kg 19:18.)
But here a question arises — whether this relates to the divinity of Christ or to his humanity, for either of the two is not without some inconsistency, inasmuch as nothing new could be given to his divinity; and his humanity in itself, viewed separately, has by no means such exaltation belonging to it that it should be adored as God? I answer, that this, like many things else, is affirmed in reference to Christ’s entire person, viewed as God manifested in the flesh. (1Ti 3:16.) For he did not abase himself either as to his humanity alone, or as to his divinity alone, but inasmuch as, clothed in our flesh, he concealed himself under its infirmity. So again God exalted his own Son in the same flesh, in which he had lived in the world abject and despised, to the highest rank of honor, that he may sit at his right hand.
Paul, however, appears to be inconsistent with himself; for in Rom 14:11, he quotes this same passage, when he has it in view to prove that Christ will one day be the judge of the living and the dead. Now, it would not be applicable to that subject, if it were already accomplished, as he here declares. I answer, that the kingdom of Christ is on such a footing, that it is every day growing and making improvement, while at the same time perfection is not yet attained, nor will be until the final day of reckoning. Thus both things hold true — that all things are now subject to Christ, and that this subjection will, nevertheless, not be complete until the day of the resurrection, because that which is now only begun will then be completed. Hence, it is not without reason that this prophecy is applied in different ways at different times, as also all the other prophecies, which speak of the reign of Christ, do not restrict it to one particular time, but describe it in its entire course. From this, however, we infer that Christ is that eternal God who spoke by Isaiah.
Things in heaven, things on earth, things under the earth. Since Paul represents all things from heaven to hell as subject to Christ, Papists trifle childishly when they draw purgatory from his words. Their reasoning, however, is this — that devils are so far from bowing the knee to Christ, that they are in every way rebellious against him, and stir up others to rebellion, as if it were not at the same time written that they tremble at the simple mention of God. (Jas 2:19.) How will it be, then, when they shall come before the tribunal of Christ? I confess, indeed, that they are not, and never will be, subject of their own accord and by cheerful submission; but Paul is not speaking here of voluntary obedience; nay more, we may, on the contrary, turn back upon them an argument, by way of retortion, (αντιστρέφον,) in this manner: — “The fire of purgatory, according to them, is temporary, and will be done away at the day of judgment: hence this passage cannot be understood as to purgatory, because Paul elsewhere declares that this prophecy will not be fulfilled until Christ shall manifest himself for judgment.” Who does not see that they are twice children in respect of these disgusting frivolities? (117)
(116) “Vn signe et ceremonie externe;” —”An outward sign and rite.”
(117) “Qui ne voit qu’ils sont plus qu’ enfans en telles subtilitez friuoles et niaiseries qu’ils affectent ?” — “Who does not see that they are worse than children in such frivolous subtleties and fooleries which they affect?”
11Is Lord, to the glory of God the Father. It might also be read, In the glory, because the particle εἰς (to) is often used in place of ἐν (in.) I prefer, however, to retain its proper signification, as meaning, that as the majesty of God has been manifested to men through Christ, so it shines forth in Christ, and the Father is glorified in the Son. See Joh 5:17, and you will find an exposition of this passage.
12Therefore, etc. He concludes the whole of the preceding exhortation with a general statement — that they should humble themselves under the Lord’s hand, for that will very readily secure, that, laying aside all arrogance, they will be gentle and indulgent to each other. This is the only befitting way in which the mind of man may learn gentleness, when one who, while viewing himself apart, pleased himself in his hiding-places, comes to examine himself as compared with God.
As ye have always obeyed. He commends their previous obedience, that he may encourage them the more to persevere. As, however, it is the part of hypocrites to approve themselves before others, but so soon as they have withdrawn from public view, to indulge themselves more freely, as if every occasion of reverence and fear were removed, he admonishes them not to shew themselves obedient in his presence merely, but also, and even much more, in his absence. For if he were present, he could stimulate and urge them on by continued admonitions. Now, therefore, when their monitor is at a distance from them, (118) there is need that they should stir up themselves.
With fear and trembling. In this way he would have the Philippians testify and approve their obedience — by being submissive and humble. Now the source of humility is this — acknowledging how miserable we are, and devoid of all good. To this he calls them in this statement. For whence comes pride, but from the assurance which blind confidence produces, when we please ourselves, and are more puffed up with confidence in our own virtue, than prepared to rest upon the grace of God. In contrast with this vice is that fear to which he exhorts. Now, although exhortation comes before doctrine, in the connection of the passage, it is in reality after it, in point of arrangement, inasmuch as it is derived from it. I shall begin, accordingly, with doctrine.
(118) “Maintenant donc qu’il est loin d’eux, et qu’il ne les pent plus admonester en presence;” — “Now, therefore, when he is at a distance from them, and can no longer admonish them when present.”
13It is God that worketh. This is the true engine for bringing down all haughtiness — this the sword for putting an end to all pride, when we are taught that we are utterly nothing, and can do nothing, except through the grace of God alone. I mean supernatural grace, which comes forth from the spirit of regeneration. For, considered as men, we already are, and live and move in God. (Act 17:28.) But Paul reasons here as to a kind of movement different from that universal one. Let us now observe how much he ascribes to God, and how much he leaves to us.
There are, in any action, two principal departments — the inclination, and the power to carry it into effect. Both of these he ascribes wholly to God; what more remains to us as a ground of glorying? Nor is there any reason to doubt that this division has the same force as if Paul had expressed the whole in a single word; for the inclination is the groundwork; the accomplishment of it is the summit of the building brought to a completion. He has also expressed much more than if he had said that God is the Author of the beginning and of the end. For in that case sophists would have alleged, by way of cavil, that something between the two was left to men. But as it is, what will they find that is in any degree peculiar to us? They toil hard in their schools to reconcile with the grace of God free-will — of such a nature, I mean, as they conceive of — which might be capable of turning itself by its own movement, and might have a peculiar and separate power, by which it might co-operate with the grace of God. I do not dispute as to the name, but as to the thing itself. In order, therefore, that free-will may harmonize with grace, they divide in such a manner, that God restores in us a free choice, that we may have it in our power to will aright. Thus they acknowledge to have received from God the power of willing aright, but assign to man a good inclination. Paul, however, declares this to be a work of God, without any reservation. For he does not say that our hearts are simply turned or stirred up, or that the infirmity of a good will is helped, but that a good inclination is wholly the work of God. (119)
Now, in the calumny brought forward by them against us — that we make men to be like stones, when we teach that they have nothing good, except from pure grace, they act a shameless part. For we acknowledge that we have from nature an inclination, but as it is depraved through the corruption of sin, it begins to be good only when it has been renewed by God. Nor do we say that a man does anything good without willing it, but that it is only when his inclination is regulated by the Spirit of God. Hence, in so far as concerns this department, we see that the entire praise is ascribed to God, and that what sophists teach us is frivolous — that grace is offered to us, and placed, as it were, in the midst of us, that we may embrace it if we choose; for if God did not work in us efficaciously, he could not be said to produce in us a good inclination. As to the second department, we must entertain the same view. “God,” says he, “is ̔Ο ἐνεργῶν το ἐνεργεῖν he that worketh in us to do. ” He brings, therefore, to perfection those pious dispositions which he has implanted in us, that they may not be unproductive, as he promises by Ezekiel, —
“I will cause them to walk in my commandments.”
(Eze 11:20.)
From this we infer that perseverance, also, is his free gift.
According to his good pleasure. Some explain this to mean — the good intention of the mind. (120) I, on the other hand, take it rather as referring to God, and understand by it his benevolent disposition, which they commonly call beneplacitum , (good pleasure.) For the Greek word εὐδοκία is very frequently employed in this sense; and the context requires it. For Paul has it in view to ascribe everything to God, and to take everything from us. Accordingly, not satisfied with having assigned to God the production both of willing and of doing aright, he ascribes both to his unmerited mercy. By this means he shuts out the contrivance of the sophists as to subsequent grace, which they imagine to be the reward of merit. Hence he teaches, that the whole course of our life, if we live aright, is regulated by God, and that, too, from his unmerited goodness.
With fear and trembling. From this Paul deduces an exhortation — that they must with fear work out their own salvation. He conjoins, as he is accustomed, fear and trembling, for the sake of greater intensity, to denote — serious and anxious fear. He, accordingly, represses drowsiness as well as confidence. By the term work he reproves our indolence, which is always ingenious in seeking advantages. (121) Now it seems as if it had in the grace of God a sweet occasion of repose; for if He worketh in us, why should we not indulge ourselves at our ease? The Holy Spirit, however, calls us to consider, that he wishes to work upon living organs, but he immediately represses arrogance by recommending fear and trembling
The inference, also, is to be carefully observed: “You have,” says he, “all things from God; therefore be solicitous and humble.” For there is nothing that ought to train us more to modesty and fear, than our being taught, that it is by the grace of God alone that we stand, and will instantly fall down, if he even in the slightest degree withdraw his hand. Confidence in ourselves produces carelessness and arrogance. We know from experience, that all who confide in their own strength, grow insolent through presumption, and at the same time, devoid of care, resign themselves to sleep. The remedy for both evils is, when, distrusting ourselves, we depend entirely on God alone. And assuredly, that man has made decided progress in the knowledge, both of the grace of God, and of his own weakness, who, aroused from carelessness, diligently seeks (122) God’s help; while those that are puffed up with confidence in their own strength, must necessarily be at the same time in a state of intoxicated security. Hence it is a shameless calumny that Papists bring against us, — that in extolling the grace of God, and putting down free-will, we make men indolent, shake off the fear of God, and destroy all feeling of concern. It is obvious, however, to every reader, that Paul finds matter of exhortation here — not in the doctrine of Papists, but in what is held by us. “God,” says he, “works all things in us; therefore submit to him with fear. ” I do not, indeed, deny that there are many who, on being told that there is in us nothing that is good, indulge themselves the more freely in their vices; but I deny that this is the fault of the doctrine, which, on the contrary, when received as it ought to be, produces in our hearts a feeling of concern.
Papists, however, pervert this passage so as to shake the assurance of faith, for the man that trembles (123) is in uncertainty. They, accordingly, understand Paul’s words as if they meant that we ought, during our whole life, to waver as to assurance of salvation. If, however, we would not have Paul contradict himself, he does not by any means exhort us to hesitation, inasmuch as he everywhere recommends confidence and (πληροφορίαν) full assurance. The solution, however, is easy, if any one is desirous of attaining the true meaning without any spirit of contention. There are two kinds of fear; the one produces anxiety along with humility; the other hesitation. The former is opposed to fleshly confidence and carelessness, equally as to arrogance; the latter, to assurance of faith. Farther, we must take notice, that, as believers repose with assurance upon the grace of God, so, when they direct their views to their own frailty, they do not by any means resign themselves carelessly to sleep, but are by fear of dangers stirred up to prayer. Yet, so far is this fear from disturbing tranquillity of conscience, and shaking confidence, that it rather confirms it. For distrust of ourselves leads us to lean more confidently upon the mercy of God. And this is what Paul’s words import, for he requires nothing from the Philippians, but that they submit themselves to God with true self-renunciation.
Work out your own salvation. As Pelagians of old, so Papists at this day make a proud boast of this passage, with the view of extolling man’s excellence. Nay more, when the preceding statement is mentioned to them by way of objection, It is God that worketh in us, etc., they immediately by this shield ward it off (so to speak) — Work out your own salvation. Inasmuch, then, as the work is ascribed to God and man in common, they assign the half to each. In short, from the word work they derive free-will; from the term salvation they derive the merit of eternal life. I answer, that salvation is taken to mean the entire course of our calling, and that this term includes all things, by which God accomplishes that perfection, to which he has predestinated us by his gracious choice. This no one will deny, that is not obstinate and impudent. We are said to perfect it, when, under the regulation of the Spirit, we aspire after a life of blessedness. It is God that calls us, and offers to us salvation; it is our part to embrace by faith what he gives, and by obedience act suitably to his calling; but we have neither from ourselves. Hence we act only when he has prepared us for acting.
The word which he employs properly signifies — to continue until the end; but we must keep in mind what I have said, that Paul does not reason here as to how far our ability extends, but simply teaches that God acts in us in such a manner, that he, at the same time, does not allow us to be inactive, (124) but exercises us diligently, after having stirred us up by a secret influence. (125)
(119) See Institutes, vol. 1, pp. 350, 353.
(120) “Aucuns exposent le mot Grec, bon propos et bon cœur, le rapportans aux hommes;” — “Some explain the Greek word as meaning, a good purpose and a good heart, making it refer to men.”
(121) “Ingenieuse a cercher ses auantages, et quelques vaines excuses;” — “Ingenious in seeking its advantages, and some vain pretexts.”
(122) “Cerche songneusement et implore;” — “Diligently seeks and implores.”
(123) “Car celuy qui tremble, disent-ils;” — “For he that trembles, say they.”
(124) “Deuenir paresseux et oisifs;” — “To become idle and indolent.”
(125) “Mais apres nous auoir poussez et incitez par vne inspiration secrete et cachee, nous employe et exerce songneusement;” — “But, after having stimulated and incited us by a secret and hidden inspiration, he diligently employs and exercises us.”
14Without murmurings. These are fruits of that humility to which he had exhorted them. For every man that has learned carefully to submit himself to God, without claiming anything for himself, will also conduct himself agreeably among men. When every one makes it his care to please himself, two faults prevail: First, they calumniate one another; and secondly, they strive against one another in contentions. In the first place, accordingly, he forbids malignity and secret enmities; and then, secondly, open contentions. He adds, thirdly, that they give no occasion to others to complain of them — a thing which is wont to arise from excessive moroseness. It is true that hatred is not in all cases to be dreaded; but care must be taken, that we do not make ourselves odious through our own fault, so that the saying should be fulfilled in us, They hated me without a cause. (Psa 35:19.) If, however, any one wishes to extend it farther, I do not object to it. For murmurings and disputations spring up, whenever any one, aiming beyond measure at his own advantage, (126) gives to others occasion of complaint. (127) Nay, even this expression may be taken in an active sense, so as to mean — not troublesome or querulous. And this signification will not accord ill with the context, for a querulous temper (μεμψιμοιρία) (128) is the seed of almost all quarrels and slanderings. He adds sincere, because these pollutions will never come forth from minds that have been purified.
(126) “Cerchant outre mesure son proufit et vtilite particuliere;” — “Seeking beyond measure his own particular profit and advantage.”
(127) “Le vice qui est en plusieurs qu’ils sont pleins de complaints contre les autres;” — “The fault that is in very many — that they are full of complaints as to others.”
(128) The term is used by Aristotle. See Arist. Virt. et. Vit. 7. 6. — Ed.
15The sons of God, unreprovable. It ought to be rendered — unreprovable, because ye are the sons of God. For God’s adoption of us ought to be a motive to a blameless life, that we may in some degree resemble our Father. Now, although there never has been such perfection in the world as to have nothing worthy of reproof, those are, nevertheless, said to be unreprovable who aim at this with the whole bent of their mind, as has been observed elsewhere. (129)
In the midst of a wicked generation. Believers, it is true, live on earth, intermingled with the wicked; (130) they breathe the same air, they enjoy the same soil, and at that time (131) they were even more intermingled, inasmuch as there could scarcely be found a single pious family that was not surrounded on all sides by unbelievers. So much the more does Paul stir up the Philippians to guard carefully against all corruptions. The meaning therefore is this: “You are, it is true, inclosed in the midst of the wicked; but, in the mean time, bear in mind that you are, by God’s adoption, separated from them: let there be, therefore, in your manner of life, conspicuous marks by which you may be distinguished. Nay more, this consideration ought to stir you up the more to aim at a pious and holy life, that we may not also be a part of the crooked generation, (132) entangled by their vices and contagion.”
As to his calling them a wicked and crooked generation, this corresponds with the connection of the passage. For he teaches us that we must so much the more carefully take heed on this account — that many occasions of offense are stirred up by unbelievers, which disturb their right course; and the whole life of unbelievers is, as it were, a labyrinth of various windings, that draw us off from the right way. They are, however, notwithstanding, epithets of perpetual application, that are descriptive of unbelievers of all nations and in all ages. For if the heart of man is wicked and unsearchable, (Jer 17:9,) what will be the fruits springing from such a root? Hence we are taught in these words, that in the life of man there is nothing pure, nothing right, until he has been renewed by the Spirit of God.
Among whom shine ye. The termination of the Greek word is doubtful, for it might be taken as the indicative — ye shine; but the imperative suits better with the exhortation. He would have believers be as lamps, which shine amidst the darkness of the world, as though he had said, “Believers, it is true, are children of the night, and there is in the world nothing but darkness; but God has enlightened you for this end, that the purity of your life may shine forth amidst that darkness, that his grace may appear the more illustrious.” Thus, also, it is said by the Prophet,
“The Lord will arise upon thee,
and his glory will be seen upon thee.”(Isa 60:2.)
He adds immediately afterwards, “The Gentiles shall walk in thy light, and kings in the brightness of thy countenance.” Though Isaiah speaks there rather of doctrine, while Paul speaks here of an exemplary life, yet, even in relation to doctrine, Christ in another passage specially designates the Apostles the light of the world. (Mat 5:14.)
(129) Our Author most probably refers to what he had stated when commenting on 1Co 1:8. See Calvin on the Corinthians, vol. 1, pp. 58, 59. — Ed.
(130) “Mesles auec les infideles et meschans;” — “Mingled with the unbelieving and the wicked.”
(131) “Et lors mesme que S. Paul escriuoit ceci;” — “And even at the time that St. Paul wrote this.”
(132) “De la generation peruerse et maudite;” — “Of the perverse and accursed generation.”
16Holding forth the word of life The reason why they ought to be luminaries is, that they carry the word of life, by which they are enlightened, that they may give light also to others. Now he alludes to lamps, in which wicks are placed that they may burn, and he makes us resemble the lamps; while he compares the word of God to the wick, from which the light comes. If you prefer another figure — we are candlesticks: the doctrine of the gospel is the candle, which, being placed in us, diffuses light on all sides. Now he intimates, that we do injustice to the word of God, if it does not shine forth in us in respect of purity of life. This is the import of Christ’s saying,
“No man lighteth a candle,
and putteth it under a bushel,” etc. (Mat 5:15.)
We are said, however, to carry the word of life in such a way as to be, in the mean time, carried by it, (133) inasmuch as we are founded upon it. The manner, however, of carrying it, of which Paul speaks, is, that God has intrusted his doctrine with us on condition, not that we should keep the light of it under restraint, as it were, and inactive, but that we should hold it forth to others. The sum is this: that all that are enlightened with heavenly doctrine carry about with them a light, which detects and discovers their crimes, (134) if they do not walk in holiness and chastity; but that this light has been kindled up, not merely that they may themselves be guided in the right way, but that they may also shew it to others.
That I may have glory. That he may encourage them the more, he declares that it will turn out to his glory, if he has not labored among them in vain. Not as if those who labored faithfully, but unsuccessfully, lost their pains, and had no reward of their labor. As, however, success in our ministry is a singular blessing from God, let us not feel surprised, if God, among his other gifts, makes this the crowning one. Hence, as Paul’s Apostleship is now rendered illustrious by so many Churches, gained over to Christ through his instrumentality, so there can be no question that such trophies (135) will have a place in Christ’s kingdom, as we will find him saying a little afterwards, You are my crown. (Phi 4:1.) Nor can it be doubted, that the greater the exploits, the triumph will be the more splendid. (136)
Should any one inquire how it is that Paul now glories in his labors, while he elsewhere forbids us to glory in any but in the Lord, (1Co 1:31; 2Co 10:17,) the answer is easy — that, when we have prostrated ourselves, and all that we have before God, and have placed in Christ all our ground of glorying, it is, at the same time, allowable for us to glory through Christ in God’s benefits, as we have seen in the First Epistle to the Corinthians. (137) The expression, at the day of the Lord, is intended to stimulate the Philippians to perseverance, while the tribunal of Christ is set before their view, from which the reward of faith is to be expected.
(133) “Soustenus ou portez d’elle;” — “Sustained or carried by it.”
(134) “Leur turpitude et vilenie;” — “Their disgrace and villany.”
(135) “Telles conquestes et marques de triomphe;” — “Such conquests and tokens of triumph.” The term tropaea made use of by our Author, (corresponding to the Greek term πρόπαια,) properly signifies, monuments of the enemy’s defeat, (προπή.) — Ed.
(136) “Tant plus qu’il y aura de faits cheualeureux, que le triomphe aussi n’en soit d’autant plus magnifique et honorable;” — “The more there are of illustrious deeds, the triumph also will be so much the more magnificent and honorable.”
(137) See Calvin on the Corinthians, vol. 1, pp. 94, 95.
17If I should be offered. (138) The Greek word is σπένδομαι, and accordingly there appears to be an allusion to those animals, by the slaughter of which agreements and treaties were confirmed among the ancients. For the Greeks specially employ the term σπονδὰς to denote the victims by which treaties are confirmed. In this way, he calls his death the confirmation of their faith, which it certainly would be. That, however, the whole passage may be more clearly understood, he says that he offered sacrifice to God, when he consecrated them by the gospel. There is a similar expression in Rom 15:16; for in that passage he represents himself as a priest, who offers up the Gentiles to God by the gospel. Now, as the gospel is a spiritual sword for slaying victims, (139) so faith is, as it were, the oblation; for there is no faith without mortification, by means of which we are consecrated to God.
He makes use of the terms, καὶ λειτουργίαν — sacrifice and service, the former of which refers to the Philippians, who had been offered up to God; and the latter to Paul, for it is the very act of sacrificing. The term, it is true, is equivalent to administration, and thus it includes functions and offices of every kind; but here it relates properly to the service of God — corresponding to the phrase made use of by the Latins — operari sacris — (to be employed in sacred rites (140)) Now Paul says that he will rejoice, if he shall be offered up upon a sacrifice of this nature — that it may be the more ratified and confirmed. This is to teach the gospel from the heart — when we are prepared to confirm with our own blood what we teach.
From this, however, a useful lesson is to be gathered as to the nature of faith — that it is not a vain thing, but of such a nature as to consecrate man to God. The ministers of the gospel have, also, here a singular consolation in being called priests of God, to present victims to him; (141) for with what ardor ought that man to apply himself to the pursuit of preaching, who knows that this is an acceptable sacrifice to God! The wretched Papists, having no knowledge of this kind of sacrifice, contrive another, which is utter sacrilege.
I rejoice with you, says he — so that if it should happen that he died, they would know that this took place for their profit, and would receive advantage from his death.
(138) Paul’s statement here is interpreted by Dr. John Brown as equivalent to the following: — “If my life be poured out as a libation over your conversion to Christ, ‘I joy and rejoice with you all.’ It could not be better sacrificed than in the cause of his glory and your salvation.” — Brown’s Discourses and Sayings of our Lord illustrated, vol. 3 p. 379. — Ed.
(139) “Pour tuer les bestes qu’on doit sacrifier;” — “For killing the animals that ought to be sacrificed.”
(140) See Liv. 50:1, c. 31, ad fin. — Ed.
(141) “Pour luy offrir en sacrifice les ames des fideles;” — “To offer to him in sacrifice the souls of the believers.”
18Rejoice ye. By the alacrity which he thus discovers, he encourages the Philippians, and enkindles in them a desire to meet death with firmness, (142) inasmuch as believers suffer no harm from it. For he has formerly taught them that death would be gain to himself, (Phi 1:21;) here, on the other hand, he is chiefly concerned that his death may not disconcert the Philippians. (143) He, accordingly, declares that it is no ground of sorrow; nay, that they have occasion of joy, inasmuch as they will find it to be productive of advantage. For, although it was in itself a serious loss to be deprived of such a teacher, it was no slight compensation that the gospel was confirmed by his blood. In the mean time, he lets them know that to himself personally death would be matter of joy. The rendering of Erasmus, taking it in the present tense, Ye rejoice, is altogether unsuitable.
(142) “Les enflambe a mourir constamment, et receuoir la mort d’vn cœur magnanime;” — “Enkindles them to die with firmness, and meet death with magnanimity.”
(143) “Que sa mort ne trouble et estonne les Philippians;” — “That his death may not distress and alarm the Philippians.”
19But I hope. He promises them the coming of Timothy, that, from their expecting him, they may bear up more courageously, and not give way to impostors. For as in war an expectation of help animates soldiers, so as to keep them from giving way, so this consideration, too, was fitted to encourage greatly the Philippians: “There will one come very shortly, who will set himself in opposition to the contrivances of our enemies.” But if the mere expectation of him had so much influence, his presence would exert a much more powerful effect. We must take notice of the condition (144) — in respect of which he submits himself to the providence of God, forming no purpose, but with that leading the way, as assuredly it is not allowable to determine anything as to the future, except, so to speak, under the Lord’s hand. When he adds, that I may be in tranquillity, he declares his affection towards them, inasmuch as he was so much concerned as to their dangers, that he was not at ease until he received accounts of their prosperity.
(144) “En ces mots, au Seigneur Jesus, il faut noter la condition;” — “In these words, in the Lord Jesus, we must notice the condition.”
20I have no man like-minded. While some draw another meaning from the passage, I interpret it thus: “I have no one equally well-affected for attending to your interests.” For Paul, in my opinion, compares Timothy with others, rather than with himself, and he pronounces this eulogium upon him, with the express design that he may be the more highly esteemed by them for his rare excellence.
21For all seek their own things. He does not speak of those who had openly abandoned the pursuit of piety, but of those very persons whom he reckoned brethren, nay, even those whom he admitted to familiar intercourse with him. These persons, he nevertheless says, were so warm in the pursuit of their own interests, that they were unbecomingly cold in the work of the Lord. It may seem at first view as if it were no great fault to seek one’s own profit; but how insufferable it is in the servants of Christ, appears from this, that it renders those that give way to it utterly useless. For it is impossible that the man who is devoted to self, should apply himself to the interests of the Church. Did then, you will say, Paul cultivate the society of men that were worthless and mere pretenders? I answer, that it is not to be understood, as if they had been intent exclusively on their own interests, and bestowed no care whatever upon the Church, but that, taken up with their own individual interests, they were to some extent negligent to the promotion of the public advantage of the Church. For it must necessarily be, that one or other of two dispositions prevails over us — either that, overlooking ourselves, we are devoted to Christ, and those things that are Christ’s, or that, unduly intent on our own advantage, we serve Christ in a superficial manner.
From this it appears, how great a hinderance it is to Christ’s ministers to seek their own interests. Nor is there any force in these excuses: “I do harm to no one“ — “I must have a regard, also, to my own advantage” — “I am not so devoid of feeling as not to be prompted by a regard to my own advantage.” For you must give up your own right if you would discharge your duty: a regard to your own interests must not be put in preference to Christ’s glory, or even placed upon a level with it. Whithersoever Christ calls you, you must go promptly, leaving off all other things. Your calling ought to be regarded by you in such a way, that you shall turn away all your powers of perception from everything that would impede you. It might be in your power to live elsewhere in greater opulence, but God has bound you to the Church, which affords you but a very moderate sustenance: you might elsewhere have more honor, but God has assigned you a situation, in which you live in a humble style: (145) you might have elsewhere a more salubrious sky, or a more delightful region, but it is here that your station is appointed. You might wish to have to do with a more humane people: you feel offended with their ingratitude, or barbarity, or pride; in short, you have no sympathy with the disposition or the manners of the nation in which you are, but you must struggle with yourself, and do violence in a manner to opposing inclinations, that you may (146) keep by the trade you have got; (147) for you are not free, or at your own disposal. In fine, forget yourself, if you would serve God.
If, however, Paul reproves so severely those who were influenced by a greater concern for themselves than for the Church, what judgment may be looked for by those who, while altogether devoted to their own affairs, make no account of the edification of the Church? However they may now flatter themselves, God will not spare them. An allowance must be given to the ministers of the Church to seek their own interests, so as not to be prevented from seeking the kingdom of Christ; but in that case they will not be represented as seeking their own interests, as a man’s life is estimated according to its chief aim. When he says all, we are not to understand the term denoting universality, as though it implied that there was no exception, for there were others also, such as Epaphroditus, (148) but there were few of these, and he ascribes to all what was very generally prevalent.
When, however, we hear Paul complaining, that in that golden age, in which all excellences flourished, that there were so few that were rightly affected, (149) let us not be disheartened, if such is our condition in the present day: only let every one take heed to himself, that he be not justly reckoned to belong to that catalogue. I should wish, however, that Papists would answer me one question — where Peter was at that time, for he must have been at Rome, if what they say is true. O the sad and vile description that Paul gave of him! They utter, therefore, mere fables, when they pretend that he at that time presided over the Church of Rome. Observe, that the edification of the Church is termed the things of Christ, because we are truly engaged in his work, when we labor in the cultivation of his vineyard.
(145) “Sans estre en plus grande reputation;” — “Without being in very great reputation.”
(146) “En sorte que tu to contentes du lieu qui t’est ordonné, et que t’employes a ta charge;” — “So as to content yourself with the place that is appointed for you, and employ yourself in your own department.”
(147) See Calvin on the Corinthians, vol. 1, p. 249.
(148) “Car il y en auoit d’autres qui auoyent plus grand soin de l’Eglise de Dieu, que d’eux-mesmes, comme Epaphrodite;” — “For there were others of them that had greater concern as to the Church of God, than as to themselves, such as Epaphroditus.”
(149) “Qu’il y auoit si peu de gens sages et qui eussent vn cœur entier a nostre Seigneur;” — “That there were so few persons that were wise, and had devotedness of heart to our Lord.”
22But the proof. It is literally, ye know the proof of him, unless you prefer to understand it in the imperative mood, know ye; (for there had scarcely been opportunity during that short time to make trial,) but this is not of great moment. What is chiefly to be noticed is, that he furnishes Timothy with an attestation of fidelity and modesty. In evidence of his fidelity, he declares, that he had served with him in the gospel, for such a connection was a token of true sincerity. In evidence of his modesty, he states, that he had submitted to him as to a father. It is not to be wondered, that this virtue is expressly commended by Paul, for it has in all ages been rare. At the present day, where will you find one among the young that will give way to his seniors, even in the smallest thing? to such an extent does impertinence triumph and prevail in the present age! In this passage, as in many others, we see how diligently Paul makes it his aim to put honor upon pious ministers, and that not so much for their own sakes, as on the ground of its being for the advantage of the whole Church, that such persons should be loved and honored, and possess the highest authority.
24I trust that I myself. He adds this, too, lest they should imagine that anything had happened to change his intention as to the journey of which he had previously made mention. At the same time, he always speaks conditionally — If it shall please the Lord. For although he expected deliverance from the Lord, yet there having been, as we have observed, no express promise, this expectation was by no means settled, but was, as it were, suspended upon the secret purpose of God.
25I thought it necessary to send to you Epaphroditus. After having encouraged them by the promise of his own coming and that of Timothy, he fortifies them also for the present, by sending previously Epaphroditus, that in the mean time, while he waited the issue of his own affairs, (for this was the cause of his delay,) they might not be in want of a pastor who should take care that matters were properly managed. Now, he recommends Epaphroditus by many distinctions — that he is his brother, and helper in the affairs of the gospel — that he is his fellow-soldier, by which term he intimates what is the condition of the ministers of the gospel; that they are engaged in an incessant warfare, for Satan will not allow them to promote the gospel without maintaining a conflict. Let those, then, who prepare themselves for edifying the Church, know that war is denounced against them, and prepared. This, indeed, is common to all Christians — to be soldiers in the camp of Christ, (150) for Satan is the enemy of all. It is, however, more particularly applicable to the ministers of the word, who go before the army and bear the standard. Paul, however, more especially might boast of his military service, (151) inasmuch as he was exercised to a very miracle in every kind of contest. He accordingly commends Epaphroditus, because he had been a companion to him in his conflicts.
The term Apostle here, as in many other passages, is taken generally to mean any evangelist, (152) unless any one prefers to understand it as meaning an ambassador sent by the Philippians, so that it may be understood as conjoining these two things — an ambassador to afford service to Paul. (153) The former signification, however, is in my opinion more suitable. He mentions also, among other things, to his praise, that he had ministered to him in prison — a matter which will be treated of more fully ere long.
(150) “De batailler sous l’enseigne de Christ;” — “To fight under Christ’s banner.”
(151) “S. Paul pouuoit se vanter plus que pas on des autres, que sa condition estoit semblable a celle d’vn gendarme;” — “St. Paul might boast more than any other that his condition resembled that of a soldier.”
(152) “Pour tous prescheurs de l’euangile;” — “For all preachers of the gospel.”
(153) “Ambassade pour administrer a Sainct Paul en sa necessite;” — “An ambassador to minister to St. Paul in his necessity.”
26. He longed after you. It is a sign of a true pastor, that while he was at a great distance, and was willingly detained by a pious engagement, he was nevertheless affected with concern for his flock, and a longing after them; and on learning that his sheep were distressed on his account, (154) he was concerned as to their grief. On the other hand, the anxiety of the Philippians for their pastor is here discovered.
(154) “Pour l’amour de luy;” — “From love to him.”
27But God had mercy on him. He had expressed the severity of the disease — that Epaphroditus had been sick, so that life was despaired of, in order that the goodness of God might shine forth more clearly in his restored health. It is, however, surprising that he should ascribe it to the mercy of God that Epaphroditus had had his period of life prolonged, while he had previously declared that he desired death in preference to life. (Phi 1:23.) And what were better for us than that we should remove hence to the kingdom of God, delivered from the many miseries of this world, and more especially, rescued from that bondage of sin in which he elsewhere exclaims that he is wretched, (Rom 7:24,) to attain the full enjoyment of that liberty of the Spirit, by which we become connected with the Son of God? (155) It were tedious to enumerate all the things which tend to make death better than life to believers, and more to be desired. Where, then, is there any token of the mercy of God, when it does nothing but lengthen out our miseries? I answer, that all these things do not prevent this life from being, nevertheless, considered in itself, an excellent gift of God. More especially those who live to Christ are happily exercised here in hope of heavenly glory; and accordingly, as we have had occasion to see a little ago, life is gain to them. (156) Besides, there is another thing, too, that is to be considered — that it is no small honor that is conferred upon us, when God glorifies himself in us; for it becomes us to look not so much to life itself, as to the end for which we live.
But on me also, lest I should have sorrow. Paul acknowledges that the death of Epaphroditus would have been bitterly painful to him, and he recognises it as an instance of God’s sparing mercy toward himself, that he had been restored to health. He does not, therefore, make it his boast that he has the apathy (ἀπάθειαν) of the Stoics, as if he were a man of iron, and exempt from human affections. (157) “What then!” some one will say, “where is that unconquerable magnanimity?—where is that indefatigable perseverance?” I answer, that Christian patience differs widely from philosophical obstinacy, and still more from the stubborn and fierce sterness of the Stoics. For what excellence were there in patiently enduring the cross, if there were in it no feeling of pain and bitterness? But when the consolation of God overcomes that feeling, so that we do not resist, but, on the contrary, give our back to the endurance of the rod, (Isa 50:5,) we in that case present to God a sacrifice of obedience that is acceptable to him. Thus Paul acknowledges that he felt some uneasiness and pain from his bonds, but that he nevertheless cheerfully endured these same bonds for the sake of Christ. (158) He acknowledges that he would have felt the death of Epaphroditus an event hard to be endured, but he would at length have brought his temper of mind into accordance with the will of God, although all reluctance was not yet fully removed; for we give proof of our obedience, only when we bridle our depraved affections, and do not give way to the infirmity of the flesh. (159)
Two things, therefore, are to be observed: in the first place, that the dispositions which God originally implanted in our nature are not evil in themselves, because they do not arise from the fault of corrupt nature, but come forth from God as their Author; of this nature is the grief that is felt on occasion of the death of friends: in the second place, that Paul had many other reasons for regret in connection with the death of Epaphroditus, and that these were not merely excusable, but altogether necessary. This, in the first place, is invariable in the case of all believers, that, on occasion of the death of any one, they are reminded of the anger of God against sin; but Paul was the more affected with the loss sustained by the Church, which he saw would be deprived of a singularly good pastor at a time when the good were so few in number. Those who would have dispositions of this kind altogether subdued and eradicated, do not picture to themselves merely men of flint, but men that are fierce and savage. In the depravity of our nature, however, everything in us is so perverted, that in whatever direction our minds are bent, they always go beyond bounds. Hence it is that there is nothing that is so pure or right in itself, as not to bring with it some contagion. Nay more, Paul, as being a man, would, I do not deny, have experienced in his grief something of human error, (160) for he was subject to infirmity, and required to be tried with temptations, in order that he might have occasion of victory by striving and resisting.
(155) “Par laquelle nous soyons parfaitement conioints auec le Fils de Dieu;” — “By which we are perfectly united with the Son of God.”
(156) Calvin seems to refer here to what he had said when commenting on Phi 1:21. — Ed.
(157) Calvin, in the French version, makes reference to what he has said on the subject in the Institutes. See Institutes, vol. 2, p. 281. — Ed.
(158) “Pour l’amour de Christ;” — “From love to Christ.”
(159) “Ne nous laissons point vaincre par l’infirmite de nostre chair;” — “Do not allow ourselves to be overcome by the infirmity of our flesh.”
(160) “Mesme ie ne nie pas que sainct Paul (comme il estoit homme) ne se trouué surprins de quelque exces vicieux en sa douleur;” — “Nay more, I do not deny that St. Paul (inasmuch as he was a man) might find himself overtaken with some faulty excess in his grief.”
28I have sent him the more carefully. The presence of Epaphroditus was no small consolation to him; yet to such a degree did he prefer the welfare of the Philippians to his own advantage, that he says that he rejoices on occasion of his departure, because it grieved him that, on his account, he was taken away from the flock that was intrusted to him, and was reluctant to avail himself of his services, though otherwise agreeable to him, when it was at the expense of loss to them. Hence he says, that he will feel more happiness in the joy of the Philippians.
29Receive him with all joy. He employs the word all to mean sincere and abundant. He also recommends him again to the Philippians; so intent is he upon this, that all that approve themselves as good and faithful pastors may be held in the highest estimation: for he does not speak merely of one, but exhorts that all such should be held in estimation; for they are precious pearls from God’s treasuries, and the rarer they are, they are so much the more worthy of esteem. Nor can it be doubted that God often punishes our ingratitude and proud disdain, by depriving us of good pastors, when he sees that the most eminent that are given by him are ordinarily despised. Let every one, then, who is desirous that the Church should be fortified against the stratagems and assaults of wolves, make it his care, after the example of Paul, that the authority of good pastors be established; (161) as, on the other hand, there is nothing upon which the instruments of the devil are more intent, than on undermining it by every means in their power.
(161) “Soit establie et demeure entiere;” — “Be established, and remain entire.”
30Because for the work of Christ. I consider this as referring to that infirmity, which he had drawn down upon himself by incessant assiduity. Hence he reckons the distemper of Epaphroditus among his excellences, as it certainly was a signal token of his ardent zeal. Sickness, indeed, is not an excellence, but it is an excellence not to spare yourself that you may serve Christ. Epaphroditus felt that his health would be in danger if he applied himself beyond measure; yet he would rather be negligent as to health than be deficient in duty; and that he may commend this conduct the more to the Philippians, he says that it was a filling up of their deficiency, (162) because, being situated at a distance, they could not furnish aid to Paul at Rome. Hence Epaphroditus, having been sent for this purpose, acted in their stead. (163) He speaks of the services rendered to him as the work of the Lord, as assuredly there is nothing in which we can better serve God, than when we help his servants who labor for the truth of the gospel.
(162) “Vn accomplissement, ou moyen de suppleer ce qui defailloit de leur seruice;” — “A filling up, or a means of supplying what was defective in their service.”
(163) “Faisoit en cest endroit ce qu’ils deuoyent faire;” — “Did in this matter what they ought to have done
Php 2:1. If-therefore- This therefore seems to have a reference to what he had before declared, ch. Php 1:25-26 of his willingness to continue yet longer in the flesh for their sakes; and the connection will stand thus: "I am contented, as you may perceive, by what I have said, to abide longer in this wearisome and afflicted estate, and to be kept from that happiness on which I have fixed my most earnest expectation and desire; and the reason why I am easy to continue thus here, is, that I may be serviceable to you, in improving your faith, and promoting your joy; and since such is my affection to you, do you make me a suitable return; and therefore take care to comply with the exhortation I give you, that you may be a comfort and a joy to me." The word παρακλησις is used sometimes to signify exhortation, and sometimes consolation; and where the context does not determine the sense it is doubtful which way it should be understood. If it be taken in the former signification, the meaning is, If a Christian exhortation be of any weight with you; if in the latter, the meaning is, If Christianity affords any consolation.
Php 2:2. Fulfil ye my joy,- He had told them, ch. Php 1:25 that his coming again to them would be for the promotion of the joy of their faith: now in these words he demands of them a suitable return; and that they would by their behaviour promote his joy. See Rom 1:11-12. Dr. Doddridge translates the remaining part of this verse as follows: That ye may be unanimous, maintaining the same love; having your souls joined together, in attending to the one great thing.
Php 2:3. In lowliness of mind, &c.- Though Christians of eminent gifts and graces may, and cannot but account their attainments to be superior to others of the lower class, as the Apostle speaks of his own gifts and labours; yet, like him, they ought to be humble in ascribing no glory to themselves, but all to the grace of God (compare 1Co 15:9-10 and 2Co 12:11.). And, with respect to true religion, love should teach them to hope that there may be something abundantly more excellent in the hearts of other believers than they find in their own, who, on one account or another, are apt to think their own worse than others; because, the more they know themselves, the more they see of the defects of their own hearts-more than it is possible for them to see of the hearts of others whose conversation is such as becomes the gospel of Christ. See Mat 20:26-28 and compare Rom 12:10. 1Pe 5:5. The Apostle in the former verse exhorts the Philippians to be at peace and unity among themselves: in this, like a wise physician, he searches to the bottom of the evil which he would cure; and well knowing that pride and vain-glory are the perpetual sources of strife and contention, he exhorts them to fly from those evils, pressesthemtolowlinessof mind, and admonishes them not to overvalue themselves, nor undervalue others; but to practise humility towards each other.
Php 2:4. Look not every man, &c.- "Let no one among you be only solicitous for his own profit; but let every one desire, and, as he has opportunity, further the profit of others." See Php 2:21.
Php 2:5. Let this mind be in you,- For the same temper of mind ought to be in you which was in Christ Jesus. Heylin. To support his doctrine, and to enforce obedience to it, the Apostle sets before the Philippians the example of Christ, and in livelycolours represents his great humility: he shews them how much he descended below himself for their sakes; how infinitely great he was, and how truly low he made himself; bynature, how much higher than the highest; by choice, how much lower than the lowest. It should be observed, that, in the succeeding verses, the Apostle points out to us three different states and conditions of Christ: the first is his state of infinite dignity, from which, in some sense, he descended, expressed in the words, Who being in the form of God, Php 2:6. The second is, the state of humility to which he descended, in these words, He made himself of no reputation, Php 2:7. The third is, the glory and exaltation of his human nature, intimated in those words, Wherefore God hath highly exalted him, Php 2:9. These three states and conditions of Christ are essential to the Apostle's argument; for take away any one of them, and the example which the Apostle would propose is lost. For instance, if you remove the first state, that of his natural and infinite dignity and excellence, the second state will be no longer a state of humiliation; nor Christ any longer an example of humility: for if he was not better than a servant before he was a servant, his being a servant was his lot and condition, not his choice; it would have been owing to the order of nature and providence, and not to his humility; and he would have been no more humble in being born to be a servant, than others who are born to the same state. It is implied in the argument, that he was in possession of whatever belonged to his state of dignity and excellence, before he underwent any thing that belonged to his state of humiliation. For his voluntarily descending, in some sense,from his dignity to a lower and meaner condition, is the very act and real ground and foundation of his humility. It is likewise necessarilyimplied in the argument, that he underwent whatever belonged to his state of humiliation, before he enjoyed any thing that belonged to the state of exaltation of his glorified humanity; because hisexaltation was the effect and reward of his humility; and being purchased and obtained by his humility, it could not be antecedent to it. Consequently, it necessarily follows, that his natural state of infinite dignity, and his acquired state of exaltation, are two perfectly different states; since one was evidently antecedent to, the other as evidently consequent to, his humiliation: whence it follows, that his being in the form of God, being the dignity he was possessed of before his humiliation, does not belong to him in virtue of any thing that he did or suffered, nor is any part of that glory to which he was exalted, or which he received after, or upon account of his sufferings.
Php 2:6. Who, being in the form of God, &c.- "Who, being possessed of the divine nature, and of all its essential perfections, as the Son of God, and as the brightness of the Father's glory, and express image of his person (Heb 1:3.); and so really, and in the strictest sense, God, in the true and proper form of Deity, did not count it an usurpation, injury, or wrong, or any act of rapine in him, to claim an equality of nature with God the Father; he and the Father being essentially One, though personally distinct (Joh 10:30.)." In order to set forth the great humility of Christ in becoming man, the Apostle first tells us from how great and glorious a state he in some sense descended; he was in the form of God. The following words go on to describe the excellency of his glory, which was so real and transcendent a glory, that he thought it no robbery to be, that is to say, he thought himself entitled to be equal with God. But if he thought it no robbery to assume this equality to God, undoubtedly he was equal: or if it was the effect of his humility, according to the translation of some, that he did not insist upon his equality with God, then certainly he had such an equality; for where is the humility of not insisting on an equality which does not belong to us? The Arians, translating these words, make use of expressions purposely chosen to exclude Christ from the dignity here mentioned; for thus they make the Apostle speak: "Who being in the form of God, did not arrogate, assume, or lay claim to any equality or likeness to God;" but this language bears no analogy to the words in the original, nor can be made to agreewith the aim and design of the Apostle. St. Paul therefore evidently supposes, in his argument, that this equality to God and form of God did belong to Christ before his humiliation. Besides, the form of the argument affords us still farther evidence that St. Paul esteemed these characters to be proper and peculiar to Christ, his natural and inherent, not his borrowed glories. Should God communicate his glories to a creature, yet the glories of God so communicated, could in no sense be said to be the creature's own glories. Our own glories are those only which are proper and peculiar to our nature.
Php 2:7. But made himself of no reputation, &c.- "Nevertheless (αλλα ) he was pleased, by a most wonderful act of condescension, so far to disrobe, and, as it were empty himself, of the bright appearances of his divine majesty and glory, as not to make a pompous shew of them, but, in great measure, to conceal them from the observation of men; while, in themselves, they continued to be really and essentially the same as ever, and all the fullness of the Godhead dwelt substantially in him (Col 2:9.): and he voluntarily assumed the human nature into personal union with himself, in so low and mean a condition, as therein to become his Father's servant, living and acting, bleeding and dying, according to his commandment (Joh 10:18.), and as even to act the part of a servant towards his disciples (Luk 12:37.), and go through the most painful, humbling, and difficult servicesfor the salvation of the faithful."The form of a servant, in this verse, is plainly opposed to the form of God. If therefore we can come at the determinate meaning of either of these expressions, it will certainly lead to the knowledge of the other. The true way to explain this place may be found in Heb 1:1-14. The image which the writer seems to have before him is that of a great household. Christ is considered as the Son, the eternal Son of the everlasting Father, and heir of all things: other beings are the servants and attendants belonging to the family. Under this view, it is not hard to know what the Apostle means in the passage before us, when he says Christ took upon him the form of a servant. He was truly the Son of the family, the Heir of all things, and possessed the complete form and majesty of his Father; but he in some sense descended from the glories of his Father, and became like one of the family, submitting to take the form and character of a servant upon him, by assuming the human nature, and uniting it to his divine. The Apostle adds, being made in the likeness of men: the reason and meaning of this addition the Apostle will likewise teach us, Heb 2:16. Verily he took not on him the nature of angels, &c. Angels are servants as well as men; therefore by saying Christ took on him the form of a servant, there might be room to suppose him to have taken the nature of angels: to shew therefore what nature he took, the Apostle says, he took the form of a servant in the likeness of men; that is, in the nature of man. So then, the form of a servant is a common mark and character of all the creatures of God; the likeness here spoken of is the peculiar and proper character of each species. So that the form of a servant, and the likeness of a man, make a complete and perfect man. He was not only a man in appearance and likeness, but in reality, having the same common nature, distinguished by the same specific differences, but united to his own eternally divine nature.
Php 2:8. And being found in fashion, &c.- "And when he was found in the common form and condition of man, as though he had been nothing more, he submitted himself to the lowest degree of service and sufferings; and went into a course of the most humble obedience, as to his parents and magistrates, in all lawful things, so to his heavenly Father, as his servant, to answer all the demands of his holy law; and this obedience he paid even unto death, and all along, till he came to die, yea, and in his dying (Joh 10:18.), not an ordinary death, but the ignominious, painful,and accursed death of the cross, to shew that he stood in the place of transgressors, who were under the curse of the law, and that he came to redeem them from it, by bearing it for them (Gal 3:13.)." It requires some attention to the Apostle's argument to distinguish rightly between the form, the likeness, and the fashion, which are all in this place applied to the Lord Jesus Christ. In Php 2:6-7 the Apostle says, "Who being in the form of God, thought it not robbery to be equal with God," or, as some render it, "was not fond," or "tenacious of appearing as God," but emptied himself. Now, his nature he could not lay aside; he continued to be the eternal Son of God, though he appeared not like the Son of God; and therefore, the Apostle adds, being man, he was found in fashion as a man; appearing, in respect to his personal manifestation, in no greater majesty or glory than what belonged to him as a man. There are no different orders of beings to whom the form of God belongs; and therefore the Apostle having told us that Christ was in the form of God, there wanted no addition to inform us what kind or manner of being he was: for the form of God belongs to God only. The fashion of a man denotes those distinguishing characters which belong to a man as such, the true and real appearances of a man. Let us proceed then to consider what led St. Paul to this expression, and why he might not as well say, "Being man, he humbled himself," as "being found in fashion as a man, he humbled," &c. For this we must look back to the first rise of the Apostle's argument. The Person here spoken of, the Lord Jesus Christ, was in the form of God, but emptied himself-Emptied himself of what? Not of his being or nature; but of the glories and majesties belonging to him. Whatever he was as to nature and essence when he was in the form of God, that he continued to be still when he became man. But the fashion, or glories of the form of God, he laid down; and though he continued to be the same, yet as to the fashion, or outward dignity and appearance, he was, in his personal manifestation to the world, a mere man; being found, as the Apostle says, in fashion as a man. Had the Apostle conceived Christ, while here on earth, to have been a mere man only, in what tolerable sense could he say of him, being found in fashion as a man? For in what fashion should a man be found? What need was there of this limitation, unless in reality he was something more than a man? But if you consider the man Jesus Christ to be the same person who was in the form of God, and who had, accordingly, a right to appear in the majesty and glory of God; it is proper to ask, How did he appear on earth? And the Apostle's words are a proper answer to the question; He was found in fashion as a man. The Apostle perhaps had another view in the choice of this expression, with respect to what follows; And became obedient unto death: for it might well seem strange, that any should attempt the life of him, who was himself the Lord of life. He became obedient unto death; but how came he to be called to this obedience? Who was the bold man that laid hands upon this God upon earth, and was vain enough to think of compassing his death? To which the Apostle gives this previous answer: he was found in fashion as a man, as such his life was attempted, and he became obedient unto death. If you allow the Apostle to have had this in view, you must needs suppose that he thoughtChrist more than mortalman, when he is at some pains to assign a reason that could tempt any one to think him liable to death. Let us farther consider, that the Apostle says, he humbled himself, and became obedient unto death, the death of the cross. Death is common to all mankind; and, if to die be humility, in this respect all are equally humble. How comes Jesus Christ then to be distinguished by this instance of humility? How comes that to be humility in him, which in every body else is necessity? If you speak of mere man, you may as properly say, that he is humble in having two legs or arms, as in submitting unto death, since both are equally the cause and work of nature: and yet you plainly see that the Apostle reckons it great humility in Christ, that he submitted unto death. What manner of person then was Christ Jesus, over whom death had no power, but through his own consent and submission? Mortal he was, or else he could not have died; more than mortal he was, or else he could not have avoided death; in which case, to die had been no humility. You must allow that the Apostle supposes him to be more than mere man. Had he, when he became man, ceased to be what he was before, death had been but the natural and necessary consequence of the change: but though he was a man, yet, being Lord of all things, it was always in his power to take up his life, and lay it down; for, as St. Paul says of those who put Christ to death, they killed the Lord of life, or Prince of life: being then, even whilst on earth, and clothed with human flesh and blood, the very Lord of life, and upholding all things by his power, he was superior to the necessity of human nature, and subject to death only, because he chose to die. To die therefore was humility; to die upon the cross still greater, submitting to those wretches, who, while they were destroying, lived only by his power, who was the Prince of life. It was humility therefore to become man: after he was man, it was humility to die; since the powers of life were in his own hand, and he could both lay down his life, and take it up.
Php 2:9-11. Wherefore God also, &c.- "And having fulfilled his work of atonement in this humble, obediential, and suffering manner, God his Father, as a reward of all this, according to its deserts, has gloriously exalted him, not by advancing him to a state of greater essential happiness, perfection, or glory, than he had before, as God, which admits of no addition; but by raising him, as man, from the dead, receiving him up to glory, setting him at his own right hand, and giving him universal dominion as Mediator: and to recommend him by the most endearing motives to our acknowledgment of him as such, he has granted to him, in his office-capacity, as his incarnate Son, a new title of authority and honour, incomparably superior to any other name, dignity, or authority whatever, among angels or men; yea, too great for any mere creature to wear, or be worthy of, even the name of the Saviour, and the constituted Lord of all. And he has done this to the end that (ινα ) in token of the religious honours which are due to the exalted Saviour, every one should bow the knee, not at barely pronouncing the word Jesus, nor solely in a literal sense, in which the angels in heaven, who are to bow before him, have no knees; but in paying such solemn homage, adoration, and worship to this glorious and divine Person, whose name is Jesus; and in being so entirely subject to him, as is signified by bowing the knee, as well as by other expressions of it; and is to be paid to him by all ranks of intelligent creatures, whether they be saints or angels in heaven, or such men as are living upon earth, or as are dead and buried under the earth, when they shall rise again, and appear at his tribunal; then they and all the wicked on earth, and all the devils in hell, shall either willingly, or by constraint, bow to him as the great Judge of all. And he is thus highly exalted, that the tongue of every one, of all nations and languages, should either cheerfully own and celebrate the praises of his universal dominion; or be forced to acknowledge, whether they would or not, that he, the anointed Saviour, is in his office-capacity, and exalted state, the great Head, Lord, and Ruler over all, and the universal Judge at the last day, to the glory of God the Father, whose honour it is to have always had such a divine Son as is worthy of so high a commission (Joh 5:23 and 1Jn 2:23.)" In these words the Apostle sets before us the exceeding great glory to which God the Father exalted Christ's human nature, as the end and reward of his great humility and sufferings. There is an insuperable difficulty in conceiving how any accession of glory or honour should be made to him, who was, before his coming into the world, in the form of God; unless we consider the present passage as solely relating to the Mediatorial office of Christ as the God-man. To set this matter in a true light, we must consider, that the glories of nature, and the glories of office, are very distinct glories. The Apostle says nothing of nature or essence; he speaks of the person of the Lord Jesus Christ, and considers him as the same person in all his different states of glory, humility, and exaltation. The same nature which he had, being in the form of God, the same he had in his state of humiliation, and now has in his state of exaltation. The Apostle's argument does not infer that the natural powers and dignities of Christ Jesus were increased; but only that, in consequence of the redemption, God the Father put all things immediately under him in a very peculiar sense; making him Head over all as Mediatorial King. In Mat 28:18-20 our Saviour himself declares that all power and authority were given him at his resurrection. There is no doubt but this distinguishing power is part of the exaltation that St. Paul speaks of, to which God the Father raised Christ for his sufferings. Those who please, may see more to this purpose in Ephesians 1. The Apostle proceeds, God hath given Christ a name above every name,-that every tongue should confess; &c. Confession here implies much more than a bare acknowledgment that Christ is the Lord. It comprehends those honours, and that worship, which those who heartily confess him to be the Lord, will readily pay him. Instead of things in heaven, &c. Php 2:10 some read, of celestial beings, and of those upon and under the earth: "Angels and men, the living and the dead, yea, devils themselves shall do homage to Jesus; who shall be ever adored, as the Saviour of his faithful saints, as the head of all holy and happy spirits; and the sovereign and uncontroulableLordofallthose,whoserebellionagainsthim and his heavenly Father, has made them the worthy objects of perpetual displeasure and punishment." See Eph 1:10. Rom 14:9. Rev 1:18.
Php 2:12-13. Wherefore, my beloved,- If St. Paul's discourse, here is read with attention, it will be found, that having dispatched his argument from the example of Christ, he comes now, to apply it to the purpose for which he brought it; namely, to press upon them that kind and friendly temper and behaviour towards one another, mentioned, Php 2:3-5. This is still more plain, if we observe that in Php 2:14 he continues his discourse upon this subject in the general. Mr. Peirce gives a very peculiar interpretation of the present passage, which we will just subjoin: "Wherefore, my beloved, as you have always obeyed me with the greatest humility and concern, not only when I have been present with you, but more especially since I left you, I am the more encouraged to urge upon you by this example of Christ, the duty that I have recommended to you, of looking to the concerns of others, as well as your own; and of promoting each other's welfare. And you have good reason for this, because in so doing you comply with the motion of God himself, who works in you to be inclined and to act, out of good-will; and therefore, take care that you do all such good offices cheerfully, withoutmurmurings,"&c.-Butthefollowing, as it is the more general, so does it seem by far the more just interpretation of this text: "Wherefore, my beloved, as God hath, in the person of his Son, thus gloriously rewarded that bright assemblage of virtues, for which he was so incomparably illustrious; and particularly that condescension, humility, and benevolence, which I have been so earnestly recommending to you; let it be considered by you as an engagement to tread in his steps, with diligence and resolution, so far as the feeble powers of human nature regenerated by grace may admit. And, as justice requires me to acknowledge that you have always been obedient to my instructions and exhortations, while Ihave had the pleasure of being with you, be solicitous that not only in my presence, but now much more in my absence, (which, though it deprives you of some advantages, yet as it is owing to my bonds in your cause, ought to increase the tenderness of your concern for my comfort) you may work out your own salvation with great earnestness and assiduity; yea, considering its infinite importance, with holy fear and trembling. I say your own salvation; for that will be most effectually secured and promoted by the temper that I have now been recommending. Seize that happy opportunity of doing it which divine grace affords; for God is he who worketh in you, both to will and to perform, of his own good pleasure. You ought therefore to consider every good affection and purpose which arises in your heart, as suggested by his grace, which waits upon you to enable you to bring it into perfection." The original of Php 2:13 is very emphatic; for it asserts on the one hand, that God is actually or continually operating in the souls of true believers; and on the other, that thus to work in the heart for such noble purposes, is the prerogative of God, and an effect worthy of his divine attributes and perfections. Bp. Sherlocke has given us a fine interpretation of this passage of scripture; which, he observes, consists of two parts; an exhortation, and an argument, by which that exhortation is enforced. The exhortation you have in these words, Work out your own salvation, &c. The argument to enforce it follows in the next words: For it is God which worketh, &c. an argument which may at first sight seem rather to lead to confidence only, and not at all to fear. For if God be for us, who can be against us? or what is there to fear, when we are thus supported? The disciples of the gospel had many enemies to encounter with. Now with respect to these, the argument may furnish us with great confidence. There is likewise a fear which respects our friends, and that is, a fear of losing theirfavour and assistance; and the more a man is dependant upon his friends, the greater is generally his fear of losing their protection. Of this kind of fear the Apostle speaks in the text, "Work out, &c. for it is a work that you are no ways sufficient for of yourselves; therefore have a care of offending him on whom you entirely depend." That the Apostle means this kind of fear, may be seen by his own way of reasoning. In the beginning of this chapter, he presses humility upon the Philippians, from the example of Christ, and the great reward he obtained for his glorified humanity on that account; and, as if humility and fear were the same thing, he thus concludes, "Wherefore, my beloved, work out, &c." If we believe God works in us, it will make us humble, because we can do nothing without him; it will likewise make us fear and tremble to disobey him, from whom our salvation cometh. That this fear is the fear of offending God, and losing his favour, is further evident from Php 2:14. Do all things without, &c. Now, what fear is it that makes men obey cheerfully? Not the fear of punishment; for who grumble more than slaves? But where the fear that possesses the heart is the fear of disobliging a kind friend or beloved master upon whom we depend, there fear gives wings to obedience. Php 2:15 supplies us with the like argument: the words are these; That ye may be blameless and harmless, the sons of God, &c. Now then, the fear which the Apostle speaks of is the fear of a son; the fear of offending the father whom he loves; it is a fear which renders obedience blameless, without rebuke; which no fear can do, but a fear of offending him we love, and him we depend on. The reason why we ought to fear, is because God worketh in us, &c. To will and to do good, are terms and conditions of our salvation; and therefore from whence we have the power to will and to do, from thence we have the means of salvation. Now salvation comprehends in it all the good that we are capable of enjoying, without which ourlife is death, and our hope misery: so that if we depend upon God to work in us both to will and to do, we depend upon him for all that is, or can be valuable to man.-And farther, God worketh in us of his own good pleasure: we have no right or claim to his assistance except through Christ. All our danger is in losing the favour of God, and therefore for that must be all our fear. But farther, this fear arises from a sense of our own insufficiency; and since God does help our weakness, itis great reason that we should love and adore him: so that the fear which arises hence, is not in the least degree inconsistent with the perfect love of God. Thatit is of his good pleasure that he assists us, is a great evidence of his love to us, and a great argument of our love to him. So that to work out our own salvation with fear and trembling, is, "with the utmost care and diligence to set ourselves to perform the will and commands of God, to be diligent to make our calling and election sure." See the Inferences and Reflections.
Php 2:15. As lights in the world;- As light-houses; according to the original word, which alludes to the buildings so called. The passage in this view may be paraphrased, "Among whom be careful that you shine as elevated lights in the dark world about you; that you may direct those who fail on this dangerous sea, and secure them from suffering shipwreck on those fatal rocks, which every where lie in their way." See Mat 5:14; Mat 5:16. Several of our expositors prefer the marginal rendering of our bibles; among whom shine ye, &c. Instead of nation, some render the original generation.
Php 2:16. Holding forth, &c.- Holding fast-that I may glory.
Php 2:17. Yea, and if I be offered, &c.- The proper import of the words rendered offered upon, is, "to be poured forth, as a libation." Almost every reader must know, that as oil and wine made a part of the provisions of the table which God had ordained in the Jewish ritual, a proportionable quantity of each should attend every bullock, goat, ram, lamb, or kid, which was presented at his altar; so the heathens likewise used such libations; and sometimes they used blood, mingled with wine, in honour of idol deities. See Psa 16:4. The Apostle considers the faith of the Philippians as an acceptable sacrifice presented to God; andif he incurred martyrdom for his zeal to promote it, he might speak of his blood, as a libation poured out, with great beauty and propriety. One cannot but observe the heroic manner in which the Apostle here speaks of his suffering; which he considers as matter of congratulation rather than of condolence. It brings to mind the behaviour of the brave Athenian mentioned by Plutarch, who returned to Athens from the victorious battle of Marathon, bleeding to death with the wounds he had received in the action; and coming directly to the house where the magistrates were assembled, uttered only these two words, χαιρετε, χαιρομεν : "Take your share of our joy;" and immediately dropped down dead at their feet.
Php 2:19.- St. Paul, having declared his readiness to lay down his life to serve the Philippians, (amongthe other Gentile churches which were in the like circumstances) seems to have apprehended how tenderly they would take his mentioning such a thing to them; and therefore, to prevent their being overmuch concerned, he here tells them, that however willing he was to die for them, yet he did not expect to do so presently; that he rather thought he should escape now, and in a little time be freed from his present bonds. And that he might testify his earnest and affectionate care for them, he acquaints them, that he had hopes shortly to see how his affair was likely to turn out; and that then he should be able to spare Timothy, whom he would send to them, and from whom he expected a pleasing account of their good estate.He further tells them, that he hoped shortly to have an opportunity of visiting them himself; but in the mean time, while he was not at liberty to come himself, nor could well spare Timothy, he thought it necessary to send back Epaphroditus to them, of whom he gives an excellent character, recommending him to their kind and courteous reception, Php 2:10-30. Instead of, that I may be of good comfort, some read, that I may be refreshed.
Php 2:20. No man like-minded,- "No man of a like disposition; who will so naturally, with such a generous tenderness and concern, take care of your affairs." Some understand the words in the sense of the marginal reading of our bibles, I have no man so dear unto me: "No man whom I value as myself, as my own soul,- ισοψυχον,- but him." Instead of naturally, the Syriac and Vulgate read sincerely.
Php 2:21. For all seek their own,- It can hardly be supposed that St. Paul intended here absolutely to tax every one of those who were about him, and assisted him in preaching the gospel, with an utter neglect of this interest of Christ, and an entire self-seeking. The word ου which we render not, might perhaps better be rendered rather than. See on Matth. ix 13. He may be understood to speak comparatively, and to mean no more thanthis, That their other preachers were defective in resolution and courage, being too prone to consult their own ease, and decline such work as was fatiguing and hazardous. The case was this; The interest of Christ required at that time, that somebody should go to Philippi. St. Paul could not then spare Timothy, as is plain from his saying, that he hoped to be able to send him: but nobody else cared to undertake the fatigue of the journey, and to risk such treatment as they knew the Apostle had before met with there. This reluctance he taxes in the preceding verse, as a not sincerely caring for the concerns of the Philippians; and in this verse, as a preferring of their own concerns to those of Christ. Such a temper was very contrary to St. Paul's, who sought not his own profit, but the profit of many, that they might be saved. See 1Co 10:33.
Php 2:22. Ye know the proof- The experience.
Php 2:25. But your messenger, &c.- But your Apostle, and who is now to act for me with you; or, the ready minister to the relief of my necessities, by whose faithful hand I received that liberal supply, which your pious friendship so cheerfully advanced.
Php 2:27. Sorrow upon sorrow.- Some think the meaning is, "Sorrow for Epaphroditus's death, upon sorrow for his sickness." This may well be allowed, without excluding the other circumstances of St. Paul's situation; for the loss of such an excellent person,-and especially when his attending and serving the Apostle was the occasion of it,-would have been a great addition, both to the sorrow of his confinement, and to the sorrow that he had from the opposition made against him by the Judaizers; of the latter of which we find he could not write to the Philippians without weeping. See ch. Php 3:18.
Php 2:28. I sent him- I have sent him. The Vulgate renders the word Σπουδαιοτερως, which we translate the more carefully, by festinantius,-the more speedily; which seems best to agree with the Apostle's design: nor is it unreasonable to suppose that this word should respect time, since all its conjugates frequently do.
Php 2:30. Not regarding his life,- Hazarding his life- Παραβουλευσαμενος, exposing his life to the utmost danger; as they did, who took care of people infected with the pestilence, and who were called parabolani, or parabolarii; or as they did, who fought with wild beasts. The next clause may be rendered, that he might complete [or fill up] the remainder [or residue] of your beneficence to me; that is to say supply me with your further contributions. See 1Th 2:16. Col 1:24. 2Co 9:12. The Apostle considers them as disposed to have rendered him what service they could in person; but not having an opportunity to do it themselves, Epaphroditus was in this respect their proxy and representative.
Inferences.-We know the grace of the Lord Jesus Christ. Few Christians, so called, are unacquainted with the remarkable phrases in which it is here expressed: but how few comparatively, seriously pause upon it, and labour to affect their hearts with its important meaning! And yet how engaging to all this is the matchless example of Christ! Though he was really God, possessed of the divine nature and perfections equally with the Father, and so had a rightful claim to all the honours of Deity; yet, in his infinite love and pity, he stooped so low as to assume human nature into personal union with himself; and in this nature, instead of shining forth in all the lustres of Godhead, he ordinarily concealed them, and, as it were, disrobed himself of them; and, appearing in the mean state of a servant, submitted to the lowest and severest course of obedience to his Father's will and law, till he finished it in the painful and shameful death of the cross.-Often let us contemplate this amazing object: often let us represent to our admiring, to our dissolving hearts, the Man Christ Jesus, extended there, and pouring forth his soul in agony and blood. As often let us remember his high original, his divine glories, in the eternal bosom of the Father. With pleasure let us reflect, that he having ennobled this low nature of ours by so intimate an union with his Divinity, God the Father has exalted his humanity, and given him in his Mediatorial capacity a name above every name, human or angelic, in the visible, or in all the different regions of the invisible world. Let our knees gladly bow to so amiable a Sovereign, and let us with pleasure view the approaching day, when every knee shall own his authority, and every tongue confess him Lord to the glory of God the Father.
In the mean time, let us never forget the purposes for which the Apostle has here called our meditations to these wonderful and instructive truths. It is to inculcate upon us (O may we ever inculcate it upon ourselves) that the same mind should always be in us that was also in him: that, if there be any consolation in such a Saviour, any comfort in such love as he teaches, any bowels of tenderness in human nature, any endearing fellowship in the one Spirit which we derive from him, we may with united hearts and hands be carrying on the one great business of his servants, working out our salvation with fear and trembling; avoiding every thing that may grieve and injure others, every thing that may discredit our holy profession. And if we be now made by him the children of God, may we shine with a bright steady flame, as lights in the world; and hold out, for the benefit of all around us, the word of life; as the gospel which redeems the faithful from the second death, and raises them to eternal life, may properly be called. May we spread its lustre through as wide a circle as possible, and with it that happiness, which nothing but a cordial belief of it and subjection to it can bring to the human heart.
Let us then learn, from these wise and pious exhortations of the Apostle, at once our duty and our dependence: our duty, to work out our own salvation; our dependance on the grace of him who worketh in us, both to will and to do, of his good pleasure. And therefore let us so seek divine grace, and rest upon it, as to exert with vigour and resolution the faculties which are to co-operate with it; and let us so endeavour to exert the faculties which God has given us, as to confide in divine grace, and rest continually upon it; without which we shall neither will nor do any thing pleasing to God, or available to our own salvation: for, in this sense, salvation is of the Lord, and through his blessing, which is upon his people. (Psa 3:8.)
Again. To what sublime heights of piety and virtue does the hope of the gospel elevate the mind of mortal man! Behold this holy apostle, not only presenting himself as a resolute victim at the altar of God, but speaking of that stroke by which his blood was to be poured out, as an occasion of joy, and calling for the congratulation of his friends upon it! Behold him with pleasure resigning the society of those who were dearest and most useful to him, at a time when he seemed most of all to need their assistance; even that of a friend, who would most naturally care for their estate, when he knew none that were like-minded! And O that this might be the character of all the ministers of Christ, naturally, by a second, a divine nature, as a mother for her child, with genuine affection, to care for the state of those committed to them, not by constraint, but from a principle of love, which will make all necessary labours easy. But alas! how much reason is there to lament the prevalency of a contrary disposition among all ranks of men, the sacred order itself not excepted!
What ingratitude does this argue, yea, what stupid insensibility, that any thing, that every thing, should be dearer to us, than the interest of that Saviour who purchased us to himself with his blood! Happy they, who are distinguished by their fidelity and their zeal, in a time of prevailing apostacy! How beautiful a description does the Apostle here give of the piety and humility of young Timothy, while serving with him as a son with a father in the gospel. Thus let young and aged ministers behave to each other, as fathers and sons; the young paying the elder such reverend regards, the aged affording to the younger such kind and tender patronage, and shewing a solicitous concern to prepare them for filling up their place in the church with increasing advantage.
Some obvious instruction arises from what is here said of good Epaphroditus, whose affection to his Christian friends was so ardent, and whose zeal for the work of Christ had even endangered his life. Great reason is there to hold such, wherever they are found, in high esteem, tenderly to sympathize with them, earnestly to entreat God for them, if at any time diseases threaten their useful lives; and to own the mercy of God, not to them only but to us, when he is pleased to raise them up, and restore them to a capacity of ministering in his church. And let us go back in our memories to the days and weeks of dangerous sickness which any of us have known, and humble ourselves before God, that we have no better improved for his glory, and for the good of his church, his mercy to us, in bringing us up from the gates of the grave.
REFLECTIONS.-1st. By every endearing argument the Apostle exhorts his Philippian brethren:
1. To love unity and humility. If there be any consolation in Christ (παρακλησις ); if my exhortation has any weight, and you experience any joy in the Redeemer; if there be any comfort of love, from the sense of the love of God shed abroad in your hearts; if there be any fellowship of the Spirit, in mutual union and complacence in each other, or, though the Holy Ghost, with God the Father, and with his Son Jesus Christ; if there be any bowels and mercies, in the gracious Saviour towards you; or if you have ever felt the like tender compassions one towards another; if it be most desirable to abound in all these things, and you have already known their value and excellence, fulfil ye my joy; and continue to give me this highest satisfaction in you, that ye be like-minded, animated as by one soul; leaving the same love one towards another as the members of the same body; being of one accord, unanimous in desire and design to promote the Redeemer's glory, and the salvation of men's souls; and of one mind, holding the same principles and sentiments according to the purity of the gospel. Let nothing be done through strife or vain-glory; affect no pre-eminence, dispute not for applause, nor speak or act under a contentious spirit; but in lowliness of mind, the great ornament of the Christian character, let each esteem other better than themselves; entertaining lowly thoughts of their own attainments, conscious of their manifold infirmities, and entertaining the best opinion of their brethren. Look not every man on his own things, to admire himself, or pursue his own selfish ends, his ease, honour, or worldly advantage; but every man also on the things of others; not as busy-bodies, to pry into them censoriously, but desiring to promote their real good, and from the view of their excellencies, to be humble in their own eyes.
2. He enforces his exhortation with the most powerful argument-the example of the blessed Jesus. Let this mind be in you, which was also in Christ Jesus, even that lowliness which in him was so eminently exemplified; who, being in the form of God, possessing every essential perfection of the divine nature, the brightness of the Father's glory, and the express image of his Person, thought it not robbery to be equal with God, and justly to claim a parity with the Father in uncreated glory: but, in infinite condescension and pity towards us, he made himself of no reputation, laying aside the splendour of his divine Majesty, and took upon him the form of a servant, assuming the human nature in the lowest condition; and was made in the likeness of men, having the same reasonable soul and human flesh, the corruption of our nature only excepted. And being found in fashion as a man, in all things made like unto man, sin excepted, he humbled himself before God and man, through a life of affliction, and at last became obedient unto death, for us men and for our salvation, even the death of the cross, that most painful, ignominious, and accursed death; submitting thereunto, that he might bear our sins in his own body on the tree. Wherefore, having finished the work which the Father had given him to do, to his fullest satisfaction, God also hath highly exalted him, in his human nature, to the Mediatorial throne, as the reward of his sufferings, and given him a name which is above every name, all power, authority, and dominion being given to him over every creature; that at the name of Jesus every knee should bow, and divine honours be paid to the Incarnate Son; of things in heaven, and things in earth, and things under the earth; by angels and men, and every intelligent creature; yea, even devils must be compelled to own his glory; and that every tongue should confess that Jesus Christ is Lord, the universal Sovereign, to the glory of God the Father; who has thus exalted him, as man, to the throne of majesty on high, for the purposes of his own glory. Note; (1.) The example of our Lord should be ever before us; and that, if any thing can, will suppress the workings of pride. (2.) The love of a crucified Jesus should warm our hearts, and knit them in closest union to each other.
2nd, The Apostle proceeds in his exhortations:
1. To Christian diligence. Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, and therefore I entertain a strong hope concerning you, work out your own salvation with fear and trembling, giving all diligence to make your calling and election sure, in the use of every appointed means, jealous over your deceitful hearts, and watchful against every thing that might offend the Father of mercies, whose love you have tasted; for it is God which worketh in you, both to will and to do of his good pleasure; it is his grace-it is his Spirit-it is his divine power, which worketh every thing that is good in the penitent and believing soul.
2. To an exemplary conversation, such as may confound their enemies, and comfort him, their faithful servant, under all his sufferings. Do all things without murmurings and disputings, content under every providential dispensation, and studiously avoiding every occasion of contention among yourselves; that ye may be blameless and harmless, the sons of God, without rebuke, and behave so irreproachably, that your most malignant accusers may have no evil thing justly to say of you: for ye dwell in the midst of a crooked and perverse nation; the keen eyes of your enemies are open, and they wait for your halting; gladly would they catch at any thing which might countenance them in their iniquities: among whom ye shine as lights in the world; your bright examples, like suns in your several spheres, darting unwelcome light upon the workers of wickedness, and shining to the glory of God; holding forth the word of life, even the blessed gospel, both in your lips and in your conduct, holding it fast in all fidelity, holding it up with all zeal and boldness, if, under God, it may be blest to illumine the darkness of those around you, and bring them to the light of life; or, at least, to leave them inexcusable in their impenitence. And this will be a singular satisfaction to me, when I find that I have not run in vain, nor laboured in vain, but behold in you such blessed effects of my ministry, and that all my conflicts are crowned with success. Yea, and if I be offered up on the sacrifice and service of your faith, and should now be called as a victim to bleed in confirmation of the gospel which I preach, far from being intimidated with the prospect, I joy and rejoice with you all, congratulating you, and happy in myself, that I am counted worthy of the crown of martyrdom, and enabled to leave so powerful a testimony behind me, for the strengthening of your faith. For the same cause also do ye joy and rejoice with me; and, far from being grieved, or disheartened, exult that I am enabled to be thus faithful unto death. Note; (1.) Every Christian is a city set on a hill; he needs peculiar circumspection; a flaw in his conduct will be exaggerated into a fault of the first magnitude. (2.) We must hold up to the world, in our profession and examples, the word of life; not ostentatiously proclaiming our own goodness, but, for God's glory, or the profit of men's souls, shewing our light before men. (3.) Nothing can more revive a minister's heart, or make him so cheerfully content to suffer for the cause, even to death, as seeing his labours successful, and his ministry blest.
3rdly, Since he was now unable to visit them himself, he promises to send them two of his dearest friends to supply his absence, and speaks of them in the highest terms of regard and commendation.
1. He mentions Timothy. Though he had spoken of his readiness to die, he informs them, for their comfort, that he apprehended no immediate danger. But I trust, says he, in the Lord Jesus, that I shall be delivered; and that, needful as his company is now to me, I shall be able to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state, and hear of your prosperity. For I have no man like-minded, so perfectly united in sentiment with me, and so in affection knit to you; who will therefore naturally care for your state, and, with genuine regard, desire to advance the good of your souls. For all here, too generally at least, seek their own, desirous of ease and earthly advantages; not with a single eye, as Timothy does, pursuing the things which are Jesus Christ's, for his glory, and the edification of his people. But ye know the proof of him, by past experience, with what zeal and fidelity he laboured among you; and that, as a son with the father, he hath served with me in the gospel, willing to run all hazards, to share my fatigues and sufferings, and in all duty and affection obeying me as a child. Him therefore I hope to find presently, so soon as I shall see how it will go with me, after I have appeared, as I shortly expect to do, at Caesar's tribunal: but I trust in the Lord, that I also myself shall come shortly, when I have regained my liberty. Note; (1.) They who enter the ministry with selfish views, seeking their own things, not those of Jesus Christ, shall bear their burden, when the great Shepherd and Bishop of souls appears. (2.) A faithful pastor feels the same tender concern for the children that he has begotten in the gospel, as if they were the offspring of his own body.
2. He commends to them Epaphroditus, who brought this Epistle to them. Yet I supposed it necessary, being unable to come myself, or to spare Timothy just at this critical juncture, to send to you Epaphroditus, my brother and companion in labour, and fellow-soldier, who willingly served and suffered in the same blessed cause; but your messenger, and he that ministered to my wants; delivering your kind benefactions, and giving me every assistance which lay in his power. For he longed after you all, and earnestly wished to be labouring again among you; and was full of heaviness, because that ye had heard that he had been sick; knowing how deeply the sad news would affect you. For indeed he was sick nigh unto death; his disease, to human view, mortal and desperate: but God had mercy on him, and brought him back from the gates of the grave; and not on him only, but on me also, lest I should have sorrow upon sorrow, anguish for his loss being added to my other burdens. I sent him therefore the more carefully, and with greater haste, that when ye see him again, ye may rejoice in his recovery and return to you; and that I may be the less sorrowful at his departure, when I know what delight and advantage his company will be to you. Receive him therefore in the Lord, with all gladness, with cordial regard, and as the ambassador of the Redeemer; and hold such in reputation, highly respecting them for their fidelity and zeal; because for the work of Christ he was nigh unto death, having contracted his illness from the fatigues that he underwent, not regarding his life, but readily hazarding his health, to supply your lack of service toward me, which the distance rendered you incapable of affording me. Note; (1.) Though we must not carelessly neglect our health, yet, when the cause of Christ demands it, a faithful minister will shew a noble contempt of life, and be ready to expose himself to disease or death. (2.) They who know the value of a faithful minister, will count it a singular mercy that he is longer spared to labour, and will rejoice in him before God.
