With words of warmest friendship, Paul encourages the Philippians to stand firm and not be shaken by problems that arise, whether inside the church or outside. He appeals to two women who had quarrelled to become friends again. The women had once worked with Paul, and no doubt they would be a help to the church if they were united. He asks a close friend in the church to do all he can to help these women forget their differences (4:1-3).
Above all, the Christians must at all times rejoice and be patient with one another. They must learn not to worry but to pray with thankful and believing hearts. God’s peace will then protect them from unnecessary mental and emotional tension (4-7). By filling their minds with the things that are good and honourable, they will have conduct that is good and honourable. They must remember the example Paul has given them (8-9).
Thanks for the Philippians’ gifts (4:10-23)
The Philippians thought constantly of Paul’s needs, but were not able to send anything to him in his imprisonment until now. Paul’s joy at receiving this gift is not because he has a greedy desire for money, because he has long ago learnt to be satisfied with whatever he has. His contentment comes not through money or possessions, but through the assurance that Christ enables him to meet every situation (10-13).
Paul repeats that his pleasure is not because of the personal profit he has gained through the Philippians’ gifts, whether now or on previous occasions. Rather it is because of the profit they will gain through their sacrifice and generosity. Their gifts are like an investment with God, who, as their banker, will add interest to their account (14-17). Through their offerings, Paul has more than enough. They too will have more than enough, because God will repay them according to his abundant wealth in Jesus Christ (18-20).
On this joyous note Paul finishes his letter. Among the Christians who join him in sending greetings are a number of government officials. These people are of special interest to Paul, as they had probably been converted as a result of their contact with Paul at his place of imprisonment (21-23).
1. Therefore, my brethren He concludes his doctrine, as he is wont, with most urgent exhortations, that he may fix it the more firmly in the minds of men. He also insinuates himself into their affections by endearing appellations (208), which at the same time are not dictated by flattery, but by sincere affection. He calls them his joy and crown; because, delighted to see those who had been gained over through his instrumentality persevering in the faith (209), he hoped to attain that triumph, of which we have spoken (210), when the Lord will reward with a crown those things which have been accomplished under his guidance.
When he bids them so stand fast in the Lord, he means that their condition is approved of by him. At the same time, the particle so might be taken as referring to the doctrine going before; but the former view is more suitable, so that, by praising their present condition, he exhorts them to perseverance. They had already, it is true, given some evidence of their constancy. Paul, however, well knowing human weakness, reckons that they have need of confirmation for the future.
(208) “ Et les appelant par noms amiables et gracieux, il tasche de gaigner leurs coeurs;” — “And calling them by lovely and kind names, he endeavors to gain their hearts.”
(209) “Estant ioyeux de les veoir perseuerer en la foy, a laquelle ils auoyent este amenez par son moyen;” — “Being delighted to see them persevere in the faith, to which they had been brought through his instrumentality.”
(210) Calvin seems to refer here to what he had said when commenting on Phi 2:16. See p. 72.—Ed.
2. I exhort Euodias and Syntyche It is an almost universally received opinion that Paul was desirous to settle a quarrel, I know not of what sort, between those two women. While I am not inclined to contend as to this, the words of Paul do not afford ground enough for such a conjecture to satisfy us that it really was so. It appears, from the testimony which he gives in their favor, that they were very excellent women; for he assigns to them so much honor as to call them fellow-soldiers in the gospel (211). Hence, as their agreement was a matter of great moment (212), and, on the other hand, there would be great danger attendant on their disagreement, he stirs them up particularly to concord.
We must take notice, however, that, whenever he speaks of agreement, he adds also the bond of it—in the Lord. For every combination will inevitably be accursed, if apart from the Lord, and, on the other hand, nothing is so disjoined, but that it ought to be reunited in Christ.
(211) “ 1l les appelle ses compagnes de guerre, d’autant qu’elles ont batail1e auec luy en l’euangile;” — “He calls them his companions in war, inasmuch as they had struggled hard with him in the gospel.”
(212) “ C’estoit une chose grandement requise et necessaire qu’elles fussent d’un consentement;” — “It was a thing greatly requisite and necessary that they should be in a state of agreement.”
3. I entreat thee, also, true yokefellow I am not inclined to dispute as to the gender of the noun, and shall, accordingly, leave it undetermined (213), whether he addresses here a man or a woman. At the same time there is excessive weakness in the argument of Erasmus, who infers that it is a woman from the circumstance, that mention is made here of other women — as though he did not immediately subjoin the name of Clement in the same connection. I refrain, however, from that dispute: only I maintain that it is not Paul’s wife that is designated by this appellation. Those who maintain this, quote Clement and Ignatius as their authorities. If they quoted correctly, I would not certainly despise men of such eminence. But as writings are brought forward from Eusebius (214) which are spurious, and were contrived by ignorant monks (215), they are not deserving of much credit among readers of sound judgment (216)
Let us, therefore, inquire as to the thing itself, without taking any false impression from the opinions of men. When Paul wrote the First Epistle to the Corinthians, he was, as he mentions, at that time unmarried.
“To the unmarried,” says he, “and widows, I say it is good that they should continue even as I am” (1Co 7:8.)
He wrote that Epistle at Ephesus (217) when he was prepared to leave it. Not long after, he proceeded to Jerusalem, where he was put in prison, and sent to Rome. Every one must perceive how unsuitable a period of time it would have been for marrying a wife, spent by him partly in journeying, and partly in prison. In addition to this, he was even at that time prepared to endure imprisonment and persecutions, as he himself testifies, according to Luke. (Act 21:13.) I am, at the same time, well aware what objection is usually brought forward in opposition to this — that Paul, though married, refrained from conjugal intercourse. The words, however, convey another meaning, for he is desirous that unmarried persons may have it in their power to remain in the same condition with himself. Now, what is that condition but celibacy? As to their bringing forward that passage —
Is it not lawful for me to lead about a wife (1Co 9:5,)
for the purpose of proving he had a wife, it is too silly to require any refutation (218). But granting that Paul was married, how came his wife to be at Philippi — a city which we do not read of his entering on more than two occasions, and in which it is probable he never remained so much as two whole months? In fine, nothing is more unlikely than that he speaks here of his wife; and to me it does not seem probable that he speaks of any female. I leave it, however, to the judgment of my readers. The word which Paul makes use of here (συλλάμβανεσθαι ) means, to take hold of a thing and embrace it along with another person, with the view of giving help (219)
Whose names are in the book of life The book of life is the roll of the righteous, who are predestinated to life, as in the writings of Moses. (Exo 32:32.) God has this roll beside himself in safekeeping. Hence the book is nothing else than His eternal counsel, fixed in His own breast. In place of this term, Ezekiel employs this expression — the writing of the house of Israel. With the same view it is said in
Let them be blotted out of the book of the living, and let them not be written among the righteous; (Psa 69:28)
that is, let them not be numbered among the elect of God, whom he receives within the limits of his Church and kingdom (220).
Should any one allege, that Paul therefore acts rashly in usurping to himself the right of pronouncing as to the secrets of God, I answer, that we may in some measure form a judgment from the token by which God manifests his election, but only in so far as our capacity admits. In all those, therefore, in whom we see the marks of adoption shine forth, let us in the mean time reckon those to be the sons of God until the books are opened, (Rev 20:12,) which will thoroughly bring all things to view. It belongs, it is true, to God alone now to know them that are his, (2Ti 2:19,) and to separate at least the lambs from the kids; (221) but it is our part to reckon in charity all to be lambs who, in a spirit of obedience, submit themselves to Christ as their Shepherd (222), who betake themselves to his fold, and remain there constantly. It is our part to set so high a value upon the gifts of the Holy Spirit, which he confers peculiarly on his elect, that they shall be to us the seals, as it were, of an election which is hid from us.
(213) “Je le laisse a disputer aux autres;” —”I leave it to others to dispute as to this.”
(214) “Comme ainsi soit qu’on metre en auant ie ne scay quels faux escrits sous le nom d’Eusebe;” — “As they set forth I know not what spurious writings under the name of Eusebius.”
(215) “Et adioustez a son histoire;” — “And added to his history.”
(216) “Ils ne meritent point enuers les lecteurs de bon iugement, qu’on y adiouste grande foy;” — “They do not deserve, as to readers of good judgment, that much credit should be attached to them.”
(217) See Calvin on the Corinthians, vol. 2, pp. 70, 72, 78.
(218) See Calvin on the Corinthians, vol. 1, p. 234, 235, 292.
(219) It is defined by Wahl, in his Clavis N. T. Philologica, as follows. Una manaum admoveo, i.e. opitulor,opem fero, iuvo ; (I lend a helping hand; that is, I assist, I bring assistance, I aid.) — Ed.
(220) See Calvin on the Psalms, vol. 3, pp. 73, 74.
(221) “Les agneux des boucs;” — “The lambs from the goats.”
(222) “Christ vray Pastuer;” — “Christ the true Shepherd.”
4. Rejoice in the Lord It is an exhortation suited to the times; for, as the condition of the pious was exceedingly troublous, and dangers threatened them on every side, it was possible that they might give way, overcome by grief or impatience. (223) Hence he enjoins it upon them, that, amidst circumstances of hostility and disturbance, they should nevertheless rejoice in the Lord, (224) as assuredly these spiritual consolations, by means of which the Lord refreshes and gladdens us, ought then most of all to show their efficacy when the whole world tempts us to despair. Let us, however, in connection with the circumstances of the times, consider what efficacy there must have been in this word uttered by the mouth of Paul, who might have had special occasion of sorrow. (225) For if they are appalled by persecutions, or imprisonments, or exile, or death, here is the Apostle setting himself forward, who, amidst imprisonments, in the very heat of persecution, and in fine, amidst apprehensions of death, is not merely himself joyful, but even stirs up others to joy. The sum, then, is this — that come what may, believers, having the Lord standing on their side (226), have amply sufficient ground of joy.
The repetition of the exhortation serves to give greater force to it: Let this be your strength and stability, to rejoice in the Lord, and that, too, not for a moment merely, but so that your joy in him may be perpetuated. (227) For unquestionably it differs from the joy of the world in this respect — that we know from experience that the joy of the world is deceptive, frail, and fading, and Christ even pronouces it to be accursed (Luk 6:25). Hence, that only is a settled joy in God which is such as is never taken away from us.
(223) “Il se pouuoit faire que les Philippiens, estans vaincus de tristesse ou impatience, venissent a perdre courage;” — “It might be, that the Philippians, being overcome by grief or impatience, might come to lose heart.”
(224) “Non obstant les troubles et les fascheries qu’ils voyoyent deuant leurs yeux;” — “Notwithstanding the troubles and annoyances that they saw before their eyes.”
(225) “Qui plus que tous les autres pouuoit auoir matiere de se contrister;” — “Who might more than all others have had occasion to indulge sorrow.”“
(226) “Ont le Seigneur pour eux;” — “Have the Lord for them.”
(227) “Que vostre ioye se continue en iceluy iusques a la fin;” — “That your joy may maintain itself in him until the end.”
5. Your moderation This may be explained in two ways. We may understand him as bidding them rather give up their right, than that any one should have occasion to complain of their sharpness or severity. “ Letall that have to deal with you have experience of your equity and humanity.” In this way to know, will mean to experience. Or we may understand him as exhorting them to endure all things with equanimity. (228) This latter meaning I rather prefer; for is a term that is made use of by the Greeks themselves to denote moderation of spirit — when we are not easily moved by injuries, when we are not easily annoyed by adversity, but retain equanimity of temper. In accordance with this, Cicero makes use of the following expression, — “My mind is tranquil, which takes everything in good part.” (229) Such equanimity — which is as it were the mother of patience — he requires here on the part of the Philippians, and, indeed, such as will manifest itself to all, according as occasion will require, by producing its proper effects. The term modesty does not seem appropriate here, because Paul is not in this passage cautioning them against haughty insolence, but directs them to conduct themselves peaceably in everything, and exercise control over themselves, even in the endurance of injuries or inconveniences.
The Lord is at hand Here we have an anticipation, by which he obviates an objection that might be brought forward. For carnal sense rises in opposition to the foregoing statement. For as the rage of the wicked is the more inflamed in proportion to our mildness, (230) and the more they see us prepared for enduring, are the more emboldened to inflict injuries, we are with difficulty induced to possess our souls in patience. (Luk 21:19.) Hence those proverbs, — “We must howl when among wolves.” “Those who act like sheep will quickly be devoured by wolves.” Hence we conclude, that the ferocity of the wicked must be repressed by corresponding violence, that they may not insult us with impunity. (231) To such considerations Paul here opposes confidence in Divine providence. He replies, I say, that the Lord is at hand, whose power can overcome their audacity, and whose goodness can conquer their malice. He promises that he will aid us, provided we obey his commandment. Now, who would not rather be protected by the hand of God alone, than have all the resources of the world at his command?
Here we have a most beautiful sentiment, from which we learn, in the first place, that ignorance of the providence of God is the cause of all impatience, and that this is the reason why we are so quickly, and on trivial accounts, thrown into confusion, (232) and often, too, become disheartened because we do not recognize the fact that the Lord cares for us. On the other hand, we learn that this is the only remedy for tranquillizing our minds — when we repose unreservedly in his providential care, as knowing that we are not exposed either to the rashness of fortune, or to the caprice of the wicked, (233) but are under the regulation of God’s fatherly care. In fine, the man that is in possession of this truth, that God is present with him, has what he may rest upon with security.
There are, however, two ways in which the Lord is said to be at hand — either because his judgment is at hand, or because he is prepared to give help to his own people, in which sense it is made use of here; and also in Psa 145:18, The Lord is near to all that call upon him. The meaning therefore is, — “Miserable were the condition of the pious, if the Lord were at a distance from them.” But as he has received them under his protection and guardianship, and defends them by his hand, which is everywhere present, let them rest upon this consideration, that they may not be intimidated by the rage of the wicked. It is well known, and matter of common occurrence, that the term solicitudo (carefulness) is employed to denote that anxiety which proceeds from distrust of Divine power or help.
(228) “En douceur et patience;” — “With sweetness and patience.”
(229) “TranquilIus animus meus, qui aequi boni facit omnia.” Calvin here gives the sense, but not the precise words, of Cicero, which are as follows: “Tranquillissimus autem animus meus, qui totm istuc aequi boni facit;” — “My mind, however, is most tranquil, which takes all that in good part.” See Cic. Art.7,7. — Ed.
(230) “D’autant plus que nous-nous monstrons gracieux et debonnaires;” — “The more that we show ourselves agreeable and gentle.”
(231) “Afin qu’ils ne s’esleuent point a l’encontre de nous a leur plaisir et sans resistance;” — “That they may not rise up against us at their pleasure, and without resistance.”
(232) “Que nous sommes tout incontinent et pour vn rien troublez et esmeus;” — “That we are all at once and for nothing troubled and moved.”
(233) “Ni au plaisir desborde des meschans;” — “Nor to the unbridled inclination of the wicked.”
6. But in all things It is the singular number that is made use of by Paul, but is the neuter gender; the expression, therefore, is equivalent to omni negotio , (in every matter,) for (prayer) and (supplication) are feminine nouns. In these words he exhorts the Philippians, as David does all the pious in Psa 55:22, and Peter also in 1Pe 5:7, to cast all their care upon the Lord. For we are not made of iron, (234) so as not to be shaken by temptations. But this is our consolation, this is our solace — to deposit, or (to speak with greater propriety) to disburden in the bosom of God everything that harasses us. Confidence, it is true, brings tranquillity to our minds, but it is only in the event of our exercising ourselves in prayers. Whenever, therefore, we are assailed by any temptation, let us betake ourselves forthwith to prayer, as to a sacred asylum. (235)
The term requests he employs here to denote desires or wishes. He would have us make these known to God by prayer and supplication, as though believers poured forth their hearts before God, when they commit themselves, and all that they have, to Him. Those, indeed, who look hither and thither to the vain comforts of the world, may appear to be in some degree relieved; but there is one sure refuge — leaning upon the Lord.
With thanksgiving As many often pray to God amiss, (236) full of complaints or of murmurings, as though they had just ground for accusing him, while others cannot brook delay, if he does not immediately gratify their desires, Paul on this account conjoins thanksgiving with prayers. It is as though he had said, that those things which are necessary for us ought to be desired by us from the Lord in such a way, that we, nevertheless, subject our affections to his good pleasure, and give thanks while presenting petitions. And, unquestionably, gratitude (237) will have this effect upon us — that the will of God will be the grand sum of our desires.
(234) “Car nous ne sommes de fer ni d’acier (comme on dit) ne si insensibles;” — “For we are not of iron nor steel, as they say, nor so insensible.”
(235) “Comme a vne franchise;” — “As to a privilege.”
(236) “Autrement qu’ils ne doyuent;” — “Otherwise than they ought.”
(237) “La recognoissance des benefices de Dieu;” — “Gratitude for God’s benefits.”
7. And the peace of God Some, by turning the future tense into the optative mood, convert this statement into a prayer, but it is without proper foundation. For it is a promise in which he points out the advantage of a firm confidence in God, and invocation of him. “If you do that,” says he, “the peace of God will keep your minds and hearts.” Scripture is accustomed to divide the soul of man, as to its frailties, into two parts — the mind and the heart. The mind means the understanding, while the heart denotes all the disposition or inclinations. These two terms, therefore, include the entire soul, in this sense, — “The peace of God will guard you, so as to prevent you from turning back from God in wicked thoughts or desires.”
It is on good ground that he calls it the peace of God, inasmuch as it does not depend on the present aspect of things, (238) and does not bend itself to the various shiftings of the world, (239) but is founded on the firm and immutable word of God. It is on good grounds, also, that he speaks of it as surpassing all understanding or perception, for nothing is more foreign to the human mind, than in the depth of despair to exercise, nevertheless, a feeling of hope, in the depth of poverty to see opulence, and in the depth of weakness to keep from giving way, and, in fine, to promise ourselves that nothing will be wanting to us when we are left destitute of all things; and all this in the grace of God alone, which is not itself known otherwise than through the word, and the inward earnest of the Spirit.
(238) “De ces chc.ses basses;” — “Of these low things.”
(239) “N’est point en branle pour chanceler selon les changemens diuers du monde;” — “Is not in suspense so as to turn about according to the various shiftings of the world.”
8. Finally What follows consists of general exhortations which relate to the whole of life. In the first place, he commends truth, which is nothing else than the integrity of a good conscience, with the fruits of it: secondly, gravity, or sanctity, for τὸ σεμνόν (240) denotes both — an excellence which consists in this, that we walk in a manner worthy of our vocation, (Eph 4:1,) keeping at a distance from all profane filthiness: thirdly, justice, which has to do with the mutual intercourse of mankind — that we do not injure any one, that we do not defraud any one; and, fourthly, purity, which denotes chastity in every department of life. Paul, however, does not reckon all these things to be sufficient, if we do not at the same time endeavor to make ourselves agreeable to all, in so far as we may lawfully do so in the Lord, and have regard also to our good name. For it is in this way that I understand the words —
If any praise, (241) that is, anything praiseworthy, for amidst such a corruption of manners there is so great a perversity in men’s judgments that praise is often bestowed (242) upon what is blameworthy, and it is not allowable for Christians to be desirous even of true praise among men, inasmuch as they are elsewhere forbidden to glory, except in God alone. (1. o 1:31.) Paul, therefore, does not bid them try to gain applause or commendation by virtuous actions, nor even to regulate their life according to the judgments of the people, but simply means, that they should devote themselves to the performance of good works, which merit commendation, that the wicked, and those who are enemies of the gospel, while they deride Christians and cast reproach upon them, may, nevertheless, be constrained to commend their deportment.
The word, προσφιλὢ καὶ εὔφημα however, among the Greeks, is employed, like cogitare among the Latins, to mean, meditate. (243) Now meditation comes first, afterwards follows action.
(240) The word σεμνὸν means that which has dignity connected with it. Hence σεμνὸς and μεγαλοπρεπη; are joined together by Aristotle, as quoted by Wetstein, and in 2. a 8:15.” — Storr. See Biblical Cabinet, vol. 40, p. 178, note; — Ed.
(241) “The Clermont copy reads here, εἴ τις ἔπαινος,If there be any praise of knowledge. Instead of ἐπιστήμης, the Valesian readings have παιδείες, with which the Vulg. Latin, agrees, reading, If there be any praise of discipline, ( disciplinae ,) as does also the Ethiopic, and two ancient Commentators mentioned by Dr. Mills.” — Pierce. — Ed.
(242) “Bien souuent on loue;” — “Very frequently they praise.”
(243) Like the Latin terms cogitare, meditari , the Greek μελετᾷν signifies to contemplate a thing, with the view of, finding means for effecting it.... According to this view, ταῦτα λογίζεσθε, in the passage before us, will be equivalent to ταῦτα ποιεῖν λογίζεσθε, ‘think to do these things,’ — ‘give diligence to do them.’” — Storr. See Biblical Cabinet, vol. 40, p. 180. Note. — Ed.
9. What things ye have learned, and received, and heard By this accumulation of terms he intimates, that he was assiduous in inculcating these things. “This was my doctrine — my instruction — my discourse among you.” Hypocrites, on the other hand, insisted upon nothing but ceremonies. Now, it was a dishonorable thing to abandon the holy instruction, (244) which they had wholly imbibed, and with which they had been thorouglly imbued.
You have seen in me Now, the main thing in a public speaker (245) should be, that he may speak, not with his mouth merely, but by his life, and procure authority for his doctrine by rectitude of life. Paul, accordingly, procures authority for his exhortation on this ground, that he had, by his life no less than by his mouth, been a leader and master of virtues.
And the God of peace He had spoken of the peace of God; he now more particularly confirms what he had said, by promising that God himself, the Author of peace, will be with them. For the presence of God brings us every kind of blessing: as though he had said, that they would feel that God was present with them to make all things turn out well and prosperously, provided they apply themselves to pious and holy actions.
(244) “C’eust este vne chose dishonneste aux Philippiens de delaisser la sainte doctrine et instruction;” — “It would have been a dishonorable thing for the Philipplans to abandon the holy doctrine and instruction.”
(245) “En vn prescheur;” — “In a preacher.”
10But I rejoiced He now declares the gratitude of his mind towards the Philippians, that they may not regret their beneficence, (246) as is usually the case when we think that our services are despised, or are reckoned of no account. They had sent him by Epaphroditus supplies for the relief of his necessity; he declares that their present had been acceptable to him, and he says, that he rejoiced that they had plucked up new vigor so as to exercise care respecting him. The metaphor is borrowed from trees, the strength of which is drawn inward, and lies concealed during winter, and begins to flourish (247) in spring. But immediately afterwards subjoining a correction, he qualifies what he had said, that he may not seem to reprove their negligence in the past. He says, therefore, that they had formerly, too, been concerned respecting him, but that the circumstances of the times had not admitted of his being sooner relieved by their benignity. Thus he throws the blame upon the want of opportunity. I take the phrase ἐφ᾿ ᾧ᾿ as referring to the person of Paul, and that is its proper signification, as well as more in accordance with the connection of Paul’s words.
(246) “Afin qu’ils ne se repentent point de luy auoir assiste;” — “That they may not regret their having assisted him.”
(247) “A reprendre vigueur et fleurir;” — “To recover strength and flourish.”
11Not that I speak with respect to want Here we have a second correction, by which he guards against its being suspected that his spirit was pusillanimous and broken down by adversities. For it was of importance that his constancy and moderation should be known by the Philippians, to whom he was a pattern of life. Accordingly he declares, that he had been gratified by their liberality in such a way that he could at the same time endure want with patience. Want refers here to disposition, for that man can never be poor in mind, who is satisfied with the lot which has been assigned to him by God.
In what state I am, says he, that is, “Whatever my condition may be, I am satisfied with it.” Why? because saints know that they thus please God. Hence they do not measure sufficiency by abundance, but by the will of God, which they judge of by what takes place, for they are persuaded that their affairs are regulated by his providence and good pleasure.
12I know both how to be abased There follows here a distinction, with the view of intimating that he has a mind adapted to bear any kind of condition. (248) Prosperity is wont to puff up the mind beyond measure, and adversity, on the other hand, to depress. From both faults he declares himself to be free. I know, says he,to be abased — that is, to endure abasement with patience. Περισσεύειν is made use of twice, but in the former instance it is employed as meaning, to excel; in the second instance as meaning, to abound, so as to correspond with the things to which they are exposed. If a man knows to make use of present abundance in a sober and temperate manner, with thanksgiving, prepared to part with everything whenever it may be the good pleasure of the Lord, giving also a share to his brother, according to the measure of his ability, and is also not puffed up, that man has learned to excel, and to abound. This is a peculiarly excellent and rare virtue, and much superior to the endurance of poverty. Let all who wish to be Christ’s disciples exercise themselves in acquiring this knowledge which was possessed by Paul, but in the mean time let them accustom themselves to the endurance of poverty in such a manner that it will not be grievous and burdensome to them when they come to be deprived of their riches.
(248) “Il fait yci vne diuision, disant qu’il est tellement dispose en son coeur qu’il scait se cornporter et en prosperite et en adversite;” — “He makes a distinction here, saying that he is prepared in his mind in such a manner, that he knows how to conduct himself both in prosperity and in adversity.”
13I can do all things through Christ As he had boasted of things that were very great, (249) in order that this might not be attributed to pride or furnish others with occasion of foolish boasting, he adds, that it is by Christ that he is endowed with this fortitude. “I can do all things, ” says he, “but it is in Christ, not by my own power, for it is Christ that supplies me with strength.” Hence we infer, that Christ will not be less strong and invincible in us also, if, conscious of our own weakness, we place reliance upon his power alone. When he says all things, he means merely those things which belong to his calling.
(249) “De choses grandes et excellentes;” — “Of things great and excellent.”
14Nevertheless ye did well How prudently and cautiously he acts, looking round carefully in both directions, that he may not lean too much to the one side or to the other. By proclaiming in magnificent terms his steadfastness, he meant to provide against the Philippians supposing that he had given way under the pressure of want. (250) He now takes care that it may not, from his speaking in high terms, appear as though he despised their kindness — a thing that would not merely shew cruelty and obstinacy, but also haughtiness. He at the same time provides for this, that if any other of the servants of Christ should stand in need of their assistance they may not be slow to give him help.
(250) “Qu’il fust abbattu, et eust perdu courage estant en indigence;” — “That he had been overcome, and had lost heart, being in poverty.”
15And ye know I understand this to have been added by way of excuse, inasmuch as he often received something from them, for if the other Churches had discharged their duty, it might have seemed as though he were too eager to receive. Hence in clearing himself he praises them, and in praising them he modestly excuses others. We must also, after Paul’s example, take heed lest the pious, on seeing us too much inclined to receive from others, should on good grounds reckon us to be insatiable. You also know, says he. “I do not require to call in other witnesses, for ye yourselves also know.” For it frequently happens, that when one thinks that others are deficient in duty, he is the more liberal in giving assistance. Thus the liberality of some escapes the notice of others.
In the matter of giving and receiving He alludes to pecuniary matters, in which there are two parts, the one receiving, the other expending. It is necessary that these should be brought to an equality by mutual compensation. There was an account of this nature carried on between Paul and the Churches. (251) While Paul administered the gospel to them, there was an obligation devolving upon them in return for supplying what was necessary for the support of his life, as he says elsewhere,
If we dispense to you spiritual thinqs, is it a great matter if you give in return carnal things? (1Co 9:11.)
Hence, if the other churches had relieved Paul’s necessities, they would have been giving nothing gratuitously, but would have been simply paying their debt, for they ought to have acknowledged themselves indebted to him for the gospel. This, however, he acknowledges, had not been the case, inasmuch as they had not laid out anything on his account. What base ingratitude, and how very unseemly, to treat such an Apostle with neglect, to whom they knew themselves to be under obligation beyond their power to discharge! On the other hand, how great the forbearance of this holy man, to bear with their inhumanity with so much gentleness and indulgence, as not to make use of one sharp word by way of accusing them!
(251) “ Il y auoit quelque telle condition et conuenance entre Sainct Paul et les Eglises;” — “There was some such condition and correspondence between St. Paul and the Churches.”
17. Not that I demand a gift. Again he repels an unfavourable opinion that might be formed of immoderate cupidity, that they might not suppose that it was an indirect hint, (252) as if they ought singly to stand in the room of all, (253) and as if he abused their kindness. He accordingly declares, that he consulted not so much his own advantage as theirs. “While I receive from you,” says he, “there is proportionably much advantage that redounds to yourselves; for there are just so many articles that you may reckon to have been transferred to the table of accounts.” The meaning of this word (254) is connected with the similitude formerly employed of exchange or compensation in pecuniary matters.
(252) “Pour les induire a continuer;” — “To induce them to hold on.”
(253) “Comme si eux deussent tenir la place de tous, et faire pour les autres;” — “As if they ought to hold the place of all, and to act in the room of others.”
(254) Calvin evidently refers to the word λόγον, (account,) which the Apostle had made use of in Phi 4:15, in the phrase εἰς λόγον δόσεω; καὶ λήψεω;, (in the matter of giving and receiving.) It is noticed by Beza, that the Rabbins make use of a corresponding phrase אשמו ןחמ (mattan umassa) — giving and taking. — Ed.
18I have received all things, and abound He declares in more explicit terms, that he has what is sufficient, and honors their liberality with a remarkable testimony, by saying, that he has been filled. It was undoubtedly a moderate sum that they had sent, but he says, that by means of that moderate sum he is filled to satiety. It is, however, a more distinguished commendation that he bestows upon the gift in what follows, when he calls it a sacrifice acceptable, and presented as the odour of a good fragrance For what better thing can be desired than that our acts of kindness should be sacred offerings, which God receives from our hands, and takes pleasure in their sweet odour? For the same reason Christ says, Whatsoever ye shall have done unto one of the least of these, ye have done it unto me.
The similitude of sacrifices, however, adds much emphasis, by which we are taught, that the exercise of love which God enjoins upon us, is not merely a benefit conferred upon man, but is also a spiritual and sacred service which is performed to God, as we read in the Epistle to the Hebrews, that he is well pleased with such sacrifices. (Heb 13:16.) Alas for our indolence! (255) — which appears in this, that while God invites us with so much kindness to the honor of priesthood, and even puts sacrifices in our hands, we nevertheless do not sacrifice to him, and those things which were set apart for sacred oblations we not only lay out for profane uses, but squander them wickedly upon the most polluted contaminations. (256) For the altars, on which sacrifices from our resources ought to be presented, are the poor, and the servants of Christ. To the neglect of these some squander their resources on every kind of luxury, others upon the palate, others upon immodest attire, others upon magnificent dwellings. (257)
(255) “Or maudite soit nostre paresse;” — “But accursed be our indolence.”
(256) “Les consumons prodigalement et meschamment en choses infames et abominables;” — “We lay them out lavishly and wickedly on things infamous and abominable.”
(257) “Les vns dependent tout leur bien en toutes de dissolutions, les autres en gouermandise et yurognerie, les autres en brauetes excessiues, les autres a bastir des palais somptueux;” — “Some lay out all their wealth on all kinds of luxuries, others on eating and drinking, others superfluous elegance of dress, others in building sumptuous palaces.”
19My God will supply Some read impleat — in the optative — May he supply. (258) While I do not reject this reading, I approve more of the other. He expressly makes mention of God as his, because he owns and acknowledges as done to himself whatever kindness is shewn to his servants. They had therefore been truly sowing in the Lord’s field, from which a sure and abundant harvest might be expected. Nor does he promise them merely a reward in the future life, but even in respect of the necessities of the present life: “ Do not think that you have impoverished yourselves; God, whom I serve, will abundantly furnish you with everything necessary for you.” The phrase, in glory, ought to be taken in place of the adverb gloriously, as meaning magnificently, or splendidly. He adds, however, by Christ, in whose name everything that we do is acceptable to God.
(258) “Comme si c’estoit vn souhait que sainct Paul feist;” — “ As if it were a wish that St. Paul expressed.”
20Now to our God and Father This may be taken as a general thanksgiving, by which he closes the epistle; or it may be viewed as bearing more particularly upon the last clause in reference to the liberality shewn to Paul. (259) For in respect of the assistance which the Philippians had afforded him, it became him to reckon himself indebted to them for it in such a manner as to acknowledge, that this aid had been afforded to them by the mercy of God.
(259) “La liberalite de laquelle les Philippiens auoyent vse enuers sainct Paul;” — “The liberality which the Philippians had exercised towards St. Paul.”
22The brethren that are with me salute you In these salutations he names first of all his intimate associates, (260) afterwards all the saints in general, that is, the whole Church at Rome, but chiefly those of the household of Nero — a thing well deserving to be noticed; for it is no common evidence of divine mercy, that the gospel had made its way into that sink of all crimes and iniquities. It is also the more to be admired, in proportion as it is a rare thing for holiness to reign in the courts of sovereigns. The conjecture formed by some, that Seneca is here referred to among others, has no appearance of foundation; for he never gave any evidence, even the smallest, of his being a Christian; nor did he belong to the household of Caesar, but was a senator, and had at one time held the office of praetor. (261)
END OF THE COMMENTARY ON THE EPISTLE TO THE PHILIPPIANS.
(260) “Les compagnons, qui demeuroyent auec luy;” — “His associates who lived with him.”
(261) “Some imagine,” says Dr. A. Clarke, “that Seneca, the preceptor of Nero, and the poet Lucan, were converted by St. Paul; and there are still extant, and in a MS. now before me, letters which profess to have passed between Paul and Seneca; but they are worthy of neither. They have been printed in some editions of Seneca’s works.” — Ed.
Php 4:1. Therefore, my brethren; &c.- There is no more reason for making this the beginning of a new chapter, than there would be for disjoining the last verse of 1 Corinthians 15. (in a sense exactly parallel to this,) from the preceding discourse on the resurrection, with which it is so beautifully and properly connected. The variety of words here used by the Apostle is remarkable,-My brethren,-dearly beloved, and longed for;-my joy and crown; repeating again one of the terms at the end of the verse, as though he thought he could never apply words enough to express the greatness of his love and tenderness to them. The word so refers to his immediately foregoing discourse; "So stand fast as I have exhorted you: follow this my example which I have earnestly recommended to you; and be accordingly solicitous, in defiance of all the insinuations of such as would seduce you, to persevere in your dependance on Christ, and to press after that state of future happiness which he will shortly bestow upon his saints." But since the word may be supposed to denote a continued and persevering posture, it seems not unreasonable to allow, that he may herein have a respect to their past behaviour, and the steadfastness for which he had before commended them.
Php 4:3. True yoke-fellow,- My genuine associate. Doddridge. Heylin reads the clause, I beseech thee also, my faithful partner, to assist them both, for they assisted me, &c. Some have supposed that by the word συζυγε, St. Paul means his wife; but as the word in the original is masculine, waving all other arguments, it cannot be taken in that sense. It is probable that this was an officer of considerable dignity and authority in the church at Philippi, perhaps husband to one of the pious women here mentioned. As women's preaching was so expressly forbidden by St. Paul, we must conclude, that it was in some other way that these good women were helpful to him in the gospel; not so much by ministering to his person, though that, no doubt, they were ready to do as they had opportunity; but by such services as suited their sex and station, and bythe intelligence which they might give him of the state of religion among their female acquaintance, their children, and other branches of their families.
Php 4:4. Rejoice in the Lord alway:- The Apostle, in this advice, seems to have a respect to thesuffering condition in which it appears, by other passages in the Epistle, that he considered them. This is confirmed by the strain of his advice in the next verses. See ch. Php 2:18 Php 3:1. 1Th 5:16.
Php 4:5. Let your moderation be known- Let your meekness, &c.-The Lord is nigh you. Both the parts of this verse shew, that St. Paul considers the Philippians in a state of persecution. Gentleness, or meekness, (which is the import of the original (το επιεικες ),) was peculiarly suited hereto; and the Lord's being at hand, was a proper motive to excite them to bear their sufferings with such temper. And as the adversaries against whom, at least principally, he encourages them, were the Jews, or Judaizing converts, the Lord's being at hand may well enough be interpreted, of the overthrow which the Lord would suddenly bring upon the Jews; which, by the destruction of the temple, and the abolishing the greater part of the Jewish service, would, in a manner, put an end to their contest, as well as be a signal vengeance taken on the most virulent enemies of the Christian cause.
Php 4:6. With thanksgiving,- When St. Paul directs them to join thanksgiving with prayer and supplication, in their suffering condition, he appears to have the same design before noticed; namely, to divert them from the frightful view of persecution, and to put them in mind, as he does ch. Php 1:29-30 that their being called hereunto was a gracious gift, for which they ought to be thankful. Instead of, be careful for nothing, it would be more proper to read, with Dr. Heylin, be solicitous for nothing; "Whatever your danger or wants may be, do not distract yourselves with an anxious care about them."
Php 4:7. And the peace of God, &c.- This expression is only found here and in Col 3:15. In both some understand it of that peaceable temper which God hath commanded; but it seems much more easy and natural to understand it of that peace which we have with God. St. Paul is here arming the Philippians against persecution; nor could anything be a greater support to them under it, than the peace of God thus understood; for the sense of it will make the heaviest afflictions and pressures sit easy upon us. Having peace with God, through our Lord Jesus Christ, we may well rejoice in hope of the glory of God, and glory in tribulations; nor will our hope make us ashamed. It will be so far from it, that it will fill us with boldness and resolution, when the love of God, that is, the sense of his love, which is equivalent to the peace of God,-is shed abroad in our hearts, Rom 5:1-5. Indeed, a peaceable and quiet temper will be a support and comfort to a man under his troubles, when he considers that he has done nothing to provoke men, and that their fury and wrath against him is without cause. But this is inconsiderable in comparison of the support which we shall have from a sense of God's favour, and his being at peace with us: and the commendation here given of the peace of God, that it passeth all understanding, seems to suit better with this sense than the other. The same is, perhaps, confirmed by that clause, through Christ Jesus; and that, whether it be joined with the peace of God, or with the keeping their hearts and minds. Finally, the connection here may be thought to lead us to this sense. They were, under their troubles, to cast their care upon God, by prayer and supplication with thanksgiving; and when they did so, the peace of God that passeth all understanding would keep their minds; that is, by guarding against diffidence and distrust, and committing themselves to, and relying upon the favour of God, they would be secure of his favour; the sense of which would make them easy and happy. See Joh 14:27. 1Pe 1:5.
Php 4:8. Finally, brethren, whatsoever things, &c.- The reader will find in the Inferences a complete exposition of this beautiful and comprehensive passage
Php 4:9. The God of peace- So called, on account of his affording us peace with himself; as he is called the God of all grace, 1Pe 5:10 on account of all the favours that he bestows upon us. See Heb 13:20. 1Th 5:23.
Php 4:10. But I rejoiced in the Lord greatly- The Apostle uses a very skilful way here of commending the generosity of his benefactors; whereby he signifies, not only that they had done their duty, but that the Lord had favoured them, by stirring them up to it; and that they had given him occasion of much thankfulness to the Lord. The original, which we render,Wherein ye were else careful,is doubtful; andmay signify, For whom ye were also careful: or it may be taken, in the sense of our translators,-in which matter ye were careful. St. Chrysostom's explanation of the last clause is, "But you wanted an ability to supply me."
Php 4:11. Not that I speak in respect of want- Nor do I speak upon the account of my want. He had told them, in the verse before, that he rejoiced greatly in the revival of their care for him; and here he presents their mistaking the true cause of his joy.
Php 4:12. I am instructed- "I find myself initiated, as it were, into this great mystery." This is well known to be the peculiar sense of the word μεμοημαι ; and it seems as if the Apostle, by the choice of this peculiar word, meant to intimate to his Greek readers, how much he esteemed the good dispositions of mind here spoken of, beyond all their boasted instructions, whatever mysteries they might be supposed to contain. See Doddridge, Grotius, and Stockius.
Php 4:15. In the beginning of the gospel- That is, when he first preached the gospel among the Philippians. See ch. Php 1:5. The next verse shows, that the clause, when I departed, &c. should be rendered, when I was departing? &c. Thessalonica was itself in Macedonia, and therefore he had not departed from Macedonia, when they sent to him in Thessalonica; but he was then about to leave that country, to preach the gospel elsewhere, and so needed assistance in order to it.
Php 4:16. Ye sent once and again, &c.- It appears by 1Th 2:9 and 2Th 3:7-9 that it was not to the liberality of the inhabitants of that city, but chiefly to the labour of his own hands, that St. Paul owed his subsistence during his abode among them. St. Chrysostom remarks judiciously upon this place, "That it is a great commendation of the Philippians, that when St. Paul resided in the metropolis, [Thessalonica,] he should receive no assistance from the inhabitants of that city, while generous contributions were made to him from the little city of Philippi."
Php 4:19. But my God shall supply- And my God. This is to be understood in the nature of a wish, or as expressive of what was the matter of his prayer for them. Many copies and versions read it in the optative mood; and may my God supply. Observe further, he says not our God, but my God; because he is speaking of God's recompensing to them the kindness which they had shown to him, as his servant; it was therefore most proper to mention the relation which God stood in to him, as that would be a means of the divine regard to those who had done him good.
Php 4:20. Now unto God and our Father- Now unto our God and Father. Pierce and Doddridge.
Php 4:21. Salute every saint- The Syriac reads, "every one who has acquired holiness by Jesus Christ." As the brethren here stand contradistinguished to the saints, Php 4:22 we must understand the brethren in office, or the ministers.
Inferences on Php 4:8 of this chapter.-It would be needless to lay down particular rules of morality, directly referring to every possible case that may happen in human life; since the cases themselves are almost infinite, and continually varying in some circumstance or other: all therefore that can be expected in the most improved and complete moral system, is, that to supply the place of this vast multiplicity of distinct and minute directions, there be certain general characters, describing the proper dispositions, behaviour, and duty of men; and that these characters have a clear and determinate meaning, and are easy to be applied to particular cases by a common capacity.
St. Paul's words, in the verse now under consideration, being taken in this sense, will be found eminently useful: they not only suppose the unalterable difference of good and evil, and give us a noble and perfect summary of the whole of holiness, virtue, and moral goodness; but the marks therein proposed, to enable us to judge rightly in all circumstances, are obvious and infallible.
Every one of these branches,-whatsoever things are true, honest, just, pure, lovely, and of good report, deserve our constant and strict regard, considered as general rules; and are always proper to influence and determine our conduct. By the things which are true, in this large sense, are meant those habits, and that course of life and manners, which are agreeable to the renewed state of man through grace; and which are suitable to the rank and character that we sustain in the universe, and to the relations that we bear, and the various obligations we are under, to other beings. Now, to assert that this is one invariable standard, to which believers are obliged to conform, is only asserting, in other words, that they are all bound to live and act like new-born creatures, like Christ, who is the Truth itself, and not like different beings from what they really are, through the grace of God; and that they are bound to have exactly the same consideration of their fellow-creatures, according to the circumstances in which they are placed, and to treat them in the same manner, according to their measure and station, as Christ would have treated them in like circumstances. And the contrary scheme supposes, that we are at full liberty, upon every start of humour, every impulse, or headstrong appetite, to violate the settled order of society; and that monstrous and unnatural characters are equally to be approved, with those which are formed on the strictest rules of grace and truth.
Secondly, By whatsoever things are honest, or, as the original word signifies, grave, decent, venerable,-are meant things not affected and formal, nor morose and splenetic, nor recluse and unsociable; (for these are the natural properties of peevishness, discontent, and pride;) but such a conduct as springs from serious reflection, as argues a calm and steady temper;-and is therefore decent, because becoming the importance and dignity of the renewed man; and venerable, as it both tends to create, and deserves respect from our fellow-creatures.
From what has been said, it necessarily follows, that it must be our indispensable duty to adhere constantly to whatever things are just; i.e. in the unrestrained and general acceptation of the term, right and fit in themselves;-and to whatsoever things are pure, or which have a direct and certain tendency to perfect our superior intelligent frame; for if things are right in themselves, because they correspond with the great plan of redemption laid down by the Triune God, and, in some sense, with the original scheme of the universe; if the same things are likewise pure, because they preserve the comeliness and true honour of regenerate nature uncorrupted, to the glory of the grace of God;-every obligation that lies upon us to conform our actions to the truth of things, must, of course, infer an equal degree of obligation to right action: and all the ties to which we are bound, by virtue of our union to God and his saints, by the power of his grace, to preserve the complexion of our minds and our moral faculties fair and unspotted, in order to behave with a decent gravity, and render regenerate nature venerable-must also be considered as so many indissoluble bonds of duty, to cultivate universal purity of dispositions, affections, and manners.
If, again, there are any things in themselves lovely, it can admit of no possible dispute, whether they be the just objects of our esteem and choice. To say of characters, that they are lovely, and that they deserve our love, is only expressing the self same idea by different terms; and to say that they deserve our love, and therefore ought to be delighted in; and that, because they ought to he delighted in, they should be diligently and constantly improved and cultivated;-this again is only laying down a plain principle, and, asserting the necessary consequences which result from it.
Finally, we have another right general rule of conduct, Whatever things are of good report,-think on these things. By which we are not to understand those actions which suit the taste and genius of the country where we live, and are admired from the force of education and habit, or because they agree with opinions and prejudices received from our ancestors;-but such actions only as have universally a good report in all Christian countries, however disagreeing in peculiar sentiments, customs, and forms of religion. Whatever is of this kind, it may fairly be presumed has a solid foundation in the will of God, and the original frame of things. Nor indeed can we pretend to account for this agreement of sentiment, and harmony of applause, with any appearance of reason, otherwise than by supposing the intrinsic and immutable excellency of the things themselves; and that there is one original superior POWER, which, with respect to general rules of eternal use and importance to all, dictates to all alike; and is therefore the light, the voice, the law of God, in his creature and subject man; and is fully displayed in the revealed word, and, through the grace of the Divine Spirit, may operate effectually in the hearts of the fallen sons of men, and renew them after the image of God.
Having thus considered the Apostle's argument in a general view, it may be proper briefly to point out the particular graces and virtues more directly included in each of the above characters.
And, 1. It is obvious that the Apostle, by the things that are true, intends to recommend the virtue of truth and fidelity; that is, sincerity in all our professions of reverence and duty to God, and of respect and service to our fellow-creatures; the being true to our promises, contracts, friendships, and discharging with diligence and care every trust reposed in us;-the contrary vices to which are, dissimulation, deceitful compliment, lying, fraud, treachery,-which are infallible indications of a selfish and base disposition, and the source of endless confusion in societies.
2. In the things that are grave, decent, and venerable, are particularly included a calm, composed temper, free from the perturbation of excessive passions; an uniform and unshaken resolution to adhere to the principles of truth and right, and that sedateness and dignity of behaviour, which is the result of inward irregularity-of that harmony of the powers of the soul, which Divine Grace alone can establish within us. To these instances of venerable conduct, are opposed a slavish subjection to appetite, which renders human nature despicable:-a fickle, fluctuating temper, levity, vanity, and ridiculous affectation;-those unguarded familiarities which lessen our weight and influence, and, in short, all such deportment as is unsuitable to our peculiar situation in life, and tends to disgrace it in the judgment of the genuine people of God.
3. Under the next head are comprehended all the different branches of justice: the distinct offices of justice are, indeed, various, as men's conditions and characters differ; but the general obligations and the general rules are one and the same; which may easily be reduced to that admirable maxim of our blessed Saviour,-the compendium and substance of all equity; "Whatsoever ye would that men should do unto you, were they in your circumstances, and you in theirs, do ye even so to them." We may add, that the virtue of justice is not only the main pillar and strength of societies, but, as it were, the essential and vital spirit by which they subsist; and that the contrary vices,-viz. censoriousness, detraction, slander, undermining arts, rigorous oppression, and injuries of every kind, are directly calculated to dissolve the frame of all governments, to render a regular social life absolutely impossible, and human existence itself insupportable, except from the hope of enjoying that eternal state, where the wicked shall for ever cease from troubling.
4. By the following article, whatever things are pure, is chiefly meant the virtues of continence and chastity; opposed to which stand the infamous sin of adultery, universally detested and branded; fornication, sensuality,-actions or discourses offensive to modesty, which are all known and fitly described by the name of impurities,-as spreading defilement and a deadly taint over the soul, and thus creating a strong aversion to intellectual and spiritual enjoyments, and to the divine pleasures arising from communion with God, and from a consciousness of moral rectitude through the grace and Spirit of Christ.
Finally, by the things which are of good report, if any particular virtues are designed, those must be understood which are universally celebrated as the marks of a truly noble and gracious disposition; and by the things which are amiable and lovely, those virtues which have a peculiar attractive beauty and gracefulness;-such as a disinterested and unconfined benevolence, generosity, returning good for evil, moderation in affluence and power, humility and condescension in high stations;-in opposition to all selfishness, narrowness of heart, revenge,-dishonouring and corrupting the innocent, to satiate a brutal passion; haughtiness and insolence, ingratitude and cruelty. So that from the view above taken, united with the power of Almighty grace, the course lies open and plain before us, in which we may adorn human nature, and advance it to the highest pitch of moral beauty; as well as the opposite path, which necessarily leads to deformity, and shame, and everlasting ruin.
Thus then we have seen, that in a single passage of the New Testament we have a complete system of morals, as it were in miniature; the grand character of genuine virtue is clearly asserted, wisely laid down, and exhibited in a proper variety of lights: the characteristics are so proposed, that they may be considered as general rules, at the same time that they direct our view to almost all the particular branches of morals: and to render the account as comprehensive as possible, a clause is added, in which, by a fair and easy interpretation, the peculiar duties of every rank and condition, and the noblest refinements and heights of grace, holiness, and virtue, may be supposed to be inculcated. In short, from the abridgment of its precepts here given by St. Paul, we may reasonably infer, "the extent, the sublimity, the perfection of that moral goodness which the gospel of Christ requires."
What then remains, but that, if there be any virtue, and if there be any praise, we should think on these things? If holiness and virtue be realities, and not empty fictions; and if there be any just ground of praise, it must of necessity be in such things as these. And what crowns the whole, if, through the grace of God, we obtain acceptance with him in and through the Beloved, and by the inspiration of his Spirit attain to these heavenly graces, "an entrance shall be ministered unto us abundantly, into the everlasting kingdom of our Lord and Saviour Jesus Christ."
REFLECTIONS.-1st. The Apostle,
1. With the most endearing appellations, exhorts his Philippians to stand fast in the truth. Therefore, my brethren, dearly beloved and longed for, to whom my whole soul is drawn out in warmest affection, and whose salvation I so earnestly desire, longing to see you my joy in every remembrance of your fidelity, and my crown, whom now I esteem my chief honour, and who will I trust be my most distinguished glory in the day of Christ; so stand fast in the Lord, my dearly beloved; cleaving to that divine Redeemer in whom you have believed; unshaken by danger, unterrified by opposition, and looking up for that Divine grace, which can make you more than conquerors. Note; (1.) None can tell the fervent longings of a faithful minister's heart after the salvation of his people's souls, but those that feel them. (2.) They who have already approved themselves faithful, are especially bound to persevere in the same blessed course.
2. He entreats, that some individuals who were at variance, either with the church or each other, might be happily reconciled. I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord, and lay aside their disputes, united in love and peace. And I entreat thee also, true yoke-fellow, who with me already hast heartily laboured in the cause of Christ, help those women, and endeavour to reconcile them to the church, and to each other, which have been so useful in former days, and laboured with me in the gospel, helping and assisting me; with Clement also, and with other my fellow-labourers, those names are in the book of life, possessing a present interest in Christ: happy are they, whose names shall be found written there on the great day of account.
3. He exhorts them to holy joy. Rejoice in the Lord always; in all circumstances, and under every trial, maintain a holy delight in God, which will sweeten every affliction: and again I say, Rejoice in him as your Saviour, your refuge, help, and hope, in every time of need.
4. Let your moderation be known unto all men: show a spirit of meekness and patience, which never is wearied out with provocations; and be weaned from every inordinate attachment to this present world. The Lord is at hand, and will soon confound your Jewish adversaries in the destruction of their city and temple; and shortly will put an end to all the trials of his faithful people in the great day of his appearing and glory.
5. Be careful for nothing; be without perplexity or tormenting solicitude about the concerns of this world, and the difficulties in your way: but in every thing, at all times, and in all circumstances, by prayer and supplication with thanksgiving, let your requests be made known unto God; casting all your care upon him, praising him for all past mercies that you have experienced, and trusting him for whatever may be yet to come. And the peace of God, which passeth all understanding, shall keep your hearts and minds, through Christ Jesus; in answer to your prayers, God will give you his blessed peace, preserving you sedate and calm amidst every storm, fortifying your minds against every foe, and keeping you in a happy serenity, neither dis-composed, nor fainting under any of your troubles. Note; (1.) Though prudent forecast is not forbidden, all anxious fears which imply distrust of God, and bring torment to the heart, are exceeding sinful. (2.) Prayer is an antidote to every ill; and while we have a throne of grace open, where we can pour all our complaints into the bosom of a compassionate God, however perplexed, we need never be in despair, but should quietly wait to see the salvation of God.
6. Finally, brethren, whatsoever things are true, agreeable to the word of God, and the dictates of sincerity and truth; whatsoever things are honest, venerable and becoming in dress, language and deportment; whatsoever thing's are just, and equitable in your dealings and transactions; whatsoever things are pure, in thought, word, or action; whatsoever things are lovely, and render you amiable in the sight of God and man; whatsoever things are of good report, among the truly religious; if there be any virtue, any thing truly noble, brave, and generous; and if there be any thing that deserves praise and commendation; think on these things, and seriously desire to be found in the exercise of them. Those things which ye have both learned and received, and heard, and seen in me, do; copy after my precepts and practice; and then the God of peace shall be with you, and bless you with his presence, and with more abundant measures of his grace and love.
2nd, The Philippians had generously contributed to the Apostle's support, and he gratefully mentions it to their honour.
1. He expresses his joy in the present fresh proof that they had given of love to him, and regard for the cause of Christ. But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again, and you have added to your former instances of generosity; wherein ye were also careful, and would ere this have sent to my relief, but ye lacked opportunity.-Though it was a debt that they justly owed him, he mentions it as a favour for which he esteemed himself much obliged.
2. He obviates an ill use which might be made of what he said. Not that I speak in respect of want, as though I was distrustful of a provision, or uneasy at my worldly circumstances; for I have learned in whatsoever state I am, therewith to be content, satisfied in all the will of God. I know both how to be abased, and I know how to abound; in the lowest circumstances composed, in the greatest affluence not elated. Every where, and in all things, I am instructed, by my divine Master, to accommodate my mind to my situation; both to be full, and to be hungry; both to abound and to suffer need; to know the want of bread without repining, and to have abundance without abusing it to excess. I can do all things, through Christ which strengtheneth me, and enables me for all the services and sufferings to which in his providence he is pleased to call me: notwithstanding ye have well done, that ye did communicate with my affliction, in the seasonable relief you kindly sent. Note; (1.) Want is a great temptation to murmur, as abundance is to excess; but Divine grace will enable us to accommodate our hearts to every circumstance. (2.) Though our strength is very weakness, the omnipotence of Jesus is engaged for his believing people; and then nothing is impracticable.
3. He makes honourable mention of what they had formerly done. Now, ye Philippians, know also, that in the beginning of the gospel, when I departed from Macedonia, or was ready to depart to other countries, no church communicated with me, as concerning giving and receiving, but ye only; for even in Thessalonica, a city so much more wealthy than yours, where I was constrained to work hard for my bread, ye sent once and again unto my necessity, when my circumstances were very strait, and my wants pressing. Not that I mention these things because I desire a gift, and want to worm myself into your favour: no such mercenary views influence my conduct; but I desire fruit that may abound to your account in the great day of recompense, when these labours of love shall be remembered and rewarded.
4. He acknowledges the receipt of what Epaphroditus brought, and how sufficient it was for his wants; assuring them, that God would accept it as a grateful sacrifice at their hands. But I have all I want, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God; better than the fumes of incense, or the smoke of burnt-offerings. But though I cannot repay you in kind, my God, who is all-sufficient, shall supply all your need, giving you the earthly good things that you want, and especially bestowing all spiritual blessings upon you, according to his riches in glory by Christ Jesus, which inestimable treasures he hath laid up for all his faithful saints. Note; None were ever losers by what they lent to the Lord, and employed in the service of his blessed cause.
3rdly, We have,
1. An ascription of praise to God. Now unto God and our Father be glory for ever and ever. Amen. He is our Father to love us, our God abundantly to provide for us. We have long experienced his love and grace; with confidence let us trust him and ascribe to him the praise that we owe for all his past kindness and precious promises. Note; If God be our Father, we can want no manner of thing that is good.
2. Salutations to the brethren. Salute every saint in Christ Jesus; let every member of the church be assured of my most cordial regard and kindest wishes. The brethren which are with me greet you with best remembrances. All the saints salute you, and join in Christian respects towards you; chiefly they that are of Cesar's household, domestics of his family, now converted to the faith, and one in affection with you. Note; It is a comfort to a real Christian to consider, that multitudes whom he never saw or knew, bear him upon their hearts, and remember him in their prayers.
3. His closing benediction. The grace of our Lord Jesus Christ, in all its incomprehensible extent, and inconceivable fulness, be with you all: may the whole church and every member share it in the richest abundance! Amen.
