Lectures Upon Philippians, Lectures · Chapter 2 · Lecture 42
LECTƲRE XLII.
PHILIP. 2. Verſe 25.26.
But I ſuppoſed it neceſſary to ſend my brother Epaphroditus vntounto you, my companion in labour, and follow ſouldier, &c.
B Ʋt I ſuppoſed it neceſſarie] In this laſt part of this Chapter which concerneth Epaphroditus, the Apoſtle 1. ſignifieth his preſent ſending of Epaphroditus backe againe vntounto them. 2. He ſetteth downe the cauſes why he ſent him now preſently, and ſtaied him not till either Timothy, or himſelfe ſhould come vntounto them, or till hee ſhould certainely know how his matters would go, whether he ſhould be deliuered out of priſon, or no: laſtly he praieth them to receiue him with gladneſſe, and to make much of him, and ſuch as he is. Touching Epaphroditus it appeareth that he was the Miniſter of the Church at Philippy; one that ſo laboured in the worke of his miniſterie as that he approued himſelfe very well both vntounto the Apoſtle, and vntounto the whole Church at Philippy. When the Philippians had heard that Paul was taken priſoner at Rome, they ſent this their Miniſter Epaphroditus to ſee him, and to carie him ſome reliefe from them, and there to abide with him, as it may ſeeme, during his impriſonment, and to miniſter vntounto him ſuch things as hee needed. Which truſt of the Church, and duty vntounto Paul whilſt he faithfully and painefully diſcharged, he fell into a very great and grieuous ſickneſſe, ſo that he was very neere vntounto death, euen at deaths doore as we ſay. Yet ſuch was the Lord his mercy towards him, neither towards him onelyonly, but likewiſe towards Paul, whom his ſickneſſe had very much affected, that he reſtored him vntounto health againe. But when hee heard that the Philippians had heard of his ſickneſſe, hee grew full of heauineſſe, fearing leaſt theſe two things, both Pauls bands, and his ſickneſſe ſhould bring too much griefe and ſorrow vntounto the Church. Being therefore deſirous to returne vntounto them, and againe being very loth, and happily not well daring to goe, and leaue Paul in priſon, he was marueilouſly perplexed what to doe, and grew full of ſadnes and heauines. Which when the Apoſtle perceiued, and vnderſtood that the Philippians were much moued at his ſicknes, he thought it neceſſarie both for his and their comfort to ſend him preſently vntounto them, as here he ſaith, I ſuppoſed it neceſſarie &c. And this may ſerue for a generall view of theſe words.
Now for a more particular view of theſe words, ſee how the Apoſtle, leaſt the Philippians ſhould ſuſpect that Epaphroditus had ſome way not approued himſelfe vntounto him, becauſe he ſent him backe before ſuch time as he knew certainely how things would goe with him; ſee (I ſay) what great titles he honoureth him withall, thereby to witnes vntounto them what account he made of him, and of his ſeruice whiles he was with him. 1. He calleth him his brother, to wit in Chriſt, begotten in one faith, by one Goſpell, vntounto one God, which is aboue all, and through all, and in vsus all. 2. He calleth him his companion in labour, as in diuers places hee doth diuers others who laboured with him in the preaching of the Goſpel of Chriſt Ieſus, and in the building vp of his bodie. 3. He calleth him his fellow ſouldier, as alſo he doth Archippus in the Epiſtle to Philemon, one that fought againſt ſpirituall wickedneſſes, as he did, and did not onelyonly preach as he did, but alſo ſuffer troubles, and endure manifold tentations as he did. 4. He calleth him their meſſenger, whom the whole Church at Philippi ſent vntounto him to viſit him at Rome where he lay in priſon▪ for ſo the word Apoſtle here vſed in the originall is very well tranſlated in our Engliſh Bibles. Laſtly, he ſaith of him, that he was one that miniſtred vntounto him ſuch things as he wanted, which (I thinke) he ſaith, both in reſpect of that reliefe which he brought vntounto Paul from the Philippians; and likewiſe in reſpect of that great vſe which he had of him all the while he was with him. Thus then yee ſee how the Apoſtle thinking it neceſſarie to ſend Epaphroditus home vntounto them for ſuch cauſes as afterwards he mentioneth, ſendeth him loden with commendations, leſt happily they ſhould iudge of him at his returne vntounto them in any reſpect otherwiſe then were meete. Now let vsus ſee what notes and obſeruations we may gather hence for our vſe.
1. In the ſending of Epaphroditus at this time vntounto the Philippians, I note the ſingular great care of the Apoſtle ouer thoſe whom he had begotten in the faith of Chriſt Ieſus. He was now in priſon, he knew not certainely when, or whether he ſhould be deliuered out of priſon, or no; and beſides this, it ſeemes that there were very few of the reſt that were with him, ſaue he onelyonly, and Timothie, in whom the Apoſtle did or could take any great comfort. For as we heard a litle before, all the reſt that were with him, ſurely very many of them ſought their owne, their owne eaſe, their owne pleaſure, their owne profit, their owne honor &c, not that which was Ieſus Chriſts, not that ſo much as they ſought their owne eaſe, or honour, or pleaſure, or profit, or the like. Though therefore both Epaphroditus were deſirous to goe to them, and they likewiſe deſirous to ſee him, yet a man would hauehave thought here had beene ſufficient matter of excuſe, eſpecially vntounto them who ought vntounto him not their Miniſter alone but themſelues alſo. Yet ſuch was his louelove towards them, and ſuch was his care of their comfort, that he preferred that before his owne neceſſitie, more regarding their good then his owne neede.
Now what ſhould this teach vsus: Surely it ſhould teach euen all the Miniſters of Chriſt Ieſus this leſſon, ſo to tender their good, and their comfort in Chriſt Ieſus ouer whom the Lord hath made them ouerſeers, as that they ſhould more regard the things that belong vntounto their peace, then the things that belong vntounto their owne eſtate. Yea though they ſhould be offered vp vponupon the ſacrifice of their faith, that is, though they ſhould giuegive vp their liues for an offering vntounto the Lord for the confirmation and ſtrengthning of their faith, yet ſhould they therein euen be glad and reioyce; ſo that they ſhould not louelove their liues vntounto the death, if ſo their death might be for a ſauing health vntounto their people. To vrge the neceſſitie of this dutie, or to complaine of the neglect of this dutie, though our times require it, yet this place is not ſo fit for it. And beſides eueryevery where almoſt our people can tell vsus of our dutie, and can open their mouthes wide to complaine of our negligence in our dutie. But if our care muſt be ſuch for you, that we muſt care more for you then for our ſelues, what doe yee thinke ſhould againe be your care? Surely yee ſhould as new borne babes deſire the ſincere milke of Gods word, your care ſhould be by our miniſterie to grow vp in the knowledge of his will, and in all obedience thereunto, and this yee ſhould more care for then for all the things of this life whatſoeuer. Yet care we neuer ſo much for your ſauing health, labour we neuer ſo much to breede the louelove of God, and of his word in you, ſo to gaine you vntounto Chriſt; though we be altogether careleſſe in our owne matters, and onelyonly carefull that yee may know Chriſt and him crucified, what ſenſe or feeling of religion, what louelove of God or godlineſſe, what longing or thirſting after the holy word of life which is onelyonly able to make you wiſe vntounto ſaluation through faith in Chriſt Ieſus, doe we beget and engender in you? Nay eueryevery petty excuſe ſhall ſerue for good enough to keepe you from comming vntounto the courſes of Gods houſe, and preſenting your ſelues in the holy place, where yee might heare the things that belong vntounto your peace. Some are too olde to be taught euen in the waies of God, though they know them not at all; and ſome are ſo yong that they may learne all betimes ſo much as will ſerue their turne: ſome hauehave ſuch buſineſſe that they cannot come: ſome are ſo froward and obſtinate that they will not come: ſome are ſo idle that they liſt not to come: ſome can doe as much good at home as if they came; and ſome would come oftner then they doe if they might hauehave another Preacher then they hauehave. Thus this, and that, & I know not what ſtaies vsus too too much from waſhing our ſelues in thoſe waters whereby we might be cleanſed from all leproſie of ſinne; and plainely ſhew that we care not for the things that belong vntounto our peace. Nay where is there greater oppoſition in the people againſt their Miniſter, and ſome things that they teach, then where the Miniſter is moſt painefull and carefull that he may preſent his people holy vntounto the Lord? And will yee know whence it is that ſo litle care of growing vp in the knowledge of Gods will, and of walking in the waies of his commandements is in the people, notwithſtanding the neuer ſo great carefulneſſe in the Miniſter of Ieſus Chriſt. Paul may plant, and Apollos may water,1 Cor. 3.6.7. but vnleſſe God doe giuegive the increaſe, Pauls planting, and Apollos watring are not any thing, to no purpoſe at all. Semblably the Miniſters of Chriſt Ieſus may like good watchmen ſtand vponupon their watch, and giuegive warning from the Lord; they may labour in all good conſcience and with all carefullneſſe to ſtirre vp their people vntounto a godly care of walking ſoberly, and righteouſly, and godly in this preſent world; but vnleſſe God doe ſtirre vp this care in them by the power of his holy ſpirit, the Miniſter ſpendeth his ſtrength in vaine and for nothing in reſpect of them. Hence then it is that there is ſo litle care of growing vp in the knowledge of Gods will, and in all obedience thereunto, euen becauſe the peoples hearts are not ſo ſoftned and mollified by Gods holy ſpirit that they ſhould take care of the things that belong vntounto their peace, but lying ſtill in the hardnes of their hearts they onelyonly minde earthly things, and ſet not their affections on the things that are aboue. Examine therefore your ſelues, men and brethren, and ſee whether there be in you that care to grow vp by the miniſterie of the word in all holineſſe and righteouſneſſe, which you perſwade your ſelues ought to be in the Miniſter of Chriſt, that ſo yee may grow vp. For if I ſhould at large hauehave diſcourſed of that care which ought to be in the Miniſter towards you, which I onelyonly touched, I doubt not but yee would hauehave eaſily aſſented thereunto: nay yee thinke yee can diſcourſe, at leaſt yee will take vponupon you to diſcourſe largely enough of that point your ſelues. See then whether there be in you ſuch an ardent and an inflamed deſire to grow vp by the miniſterie of the word, as yee thinke there ſhould be in the Miniſter that yee may be profited by his miniſterie. If yee feele no ſuch care and deſire in you, it is becauſe the Lord hath not as yet by his powerfull ſpirit wrought this holy care and deſire in you. Striue therefore by praier vntounto the Lord for the grace of his holy ſpirit, whereby yee may be ſtirred vp vntounto this care and deſire, and frequent with all diligence places of holy and religious exerciſes, that ſo that weake and languiſhing deſire which is in you, by the power of Gods Spirit working with the word, may be raiſed and increaſed. As for you whoſe hearts the Lord hath inflamed with a godly care and deſire that yee may grow vp in all knowledge of Gods will, and in all obedience thereunto, follow on hard toward the marke for the prize of the high calling of God in Chriſt Ieſus; goe on from grace to grace, from ſtrength to ſtrength, and this I pray, as our Apoſtle doth in the former chapter, that your louelove may abound yet more and more in knowledge, Phil. 1.9, 10, 11.and in all iudgement &c. In a word, let thoſe that are the Miniſters of Chriſt, and diſpoſers of Gods ſecrets, ſo tender their good ouer whom the Lord hath made them ouerſeers, that they more regard the things that belong vntounto their peace, then the things that belong vntounto their owne eſtate. And againe, yee that heare the law of the Lord at their mouthes, and are taught in the waies of your God by their miniſterie, ſo care to grow vp by their miniſterie in the knowledge of Gods will, and in all obedience thereunto, that yee care more for that then for all things elſe of this life whatſoeuer. And let this ſerue for our firſt note.
2. In this great commendation of Epaphroditus, and in theſe many titles wherewith the Apoſtle honoureth him, I note the Apoſtle his great modeſtie towards thoſe that were called to bee Miniſters of Chriſt Ieſus, and walked with a ſtraight foote vntounto the worke of their miniſtration. Paul had many and moſt excellent prerogatiues aboue him, yet doth he call him his brother in Chriſt: Paul was called immediatly by Chriſt Ieſus himſelfe to be an Apoſtle, and put apart by him to preach the Goſpell of God, and filled with gifts and graces aboue others to that purpoſe, and laboured more abundantly in preaching of the Goſpell of Chriſt then the reſt, yet doth he call Epaphroditus his companion in labour, and in preaching of Chriſt his Goſpell: Paul was in ſtripes, in priſon, in perils, in perſecutions, and in death more plentifull, and more often then the reſt of the Apoſtles, yet doth he call Epaphroditus his fellow ſouldier, and one that fought againſt ſpirituall wickedneſſes, and ſuffered many troubles, and endured manifold tentations as he did. In one word, he was eueryevery way farre and incomparably aboue him, yet doth he make him one as it were, and almoſt equall with himſelfe, and highly honor and magnifie the gifts and graces of Gods holy ſpirit in him, neither doth he account it any diſparagement vntounto himſelfe to doe ſo.
Now what ſhould this teach vsus? Surely this ſhould be a leſſon vntounto all in generall whom the Lord hath any way aduanced aboue their brethren, not to deſpiſe the meaneſt of their brethren; and in particular vntounto thoſe of greater places in the miniſterie, that they ſhould not extenuate and leſſen the g…fts and graces of Gods ſpirit in their inferior brethren, but that they ſhould honor and much eſteeme of whatſoeuer good graces in them. Firſt therefore in generall, it is the rule of the Apoſtle, that no man ſhould deſpiſe another, but that eueryevery man ſhould make himſelfe equall vntounto them of the loweſt degree, the high vntounto the low, the rich vntounto the poore, the wiſe and man of vnderſtanding vntounto the ſimple and ignorant. For what haſt thou, ô man, that thou haſt not receiued? Is thine honor and promotion great?Pſal. 75.7.8. Promotion commeth neither from the Eaſt, nor from the Weſt, nor yet from the South, but it is the Lord that putteth downe one and ſetteth vp another. Art thou increaſed in wealth and riches? The Lord maketh poore, 1 Sam. 2.7.and maketh rich: proſperitie and aduerſitie, life and death, pouertie and riches, euen all theſe come of the Lord. Haſt thou more wiſdome, and knowledge, and vnderſtanding then others of thy brethren?Iob 38.38. The Lord onelyonly hath put wiſdome in thy reines, the Lord only hath giuen thine heart vnderſtanding. Not to inſtance in moe particulars, that of Iames in generall is moſt true, EueryEvery good giuing, and eueryevery perfit gift is from aboue, Jam. 1.17.and commeth downe from the father of lights, with whom is no variableneſſe, neither ſhadowing by turning. Now wherefore hath he made thee great and mighty? that thou mighteſt tyrannize ouer and oppreſſe thy brother? Wherefore hath he made thee rich and wealthy? that thou mighteſt grinde the faces of the poore, and lift vp thy ſelfe in pride aboue them? Wherefore hath he made thee wiſe and of an vnderſtanding heart? that thou mighteſt diſdaine and laugh at the ſimplicitie and rudeneſſe of thine inferior brother? Nay whatſoeuer bleſſing it is that thou haſt, it is conferred vponupon thee for the honor and glory of thy God, and for the good and comfort of thy brother.Mat. 26.11 Yee ſhall hauehave the poore alwaies with you, ſaith our Sauiour Chriſt; and in Deuteronomie the Lord ſaith, there ſhall be euer ſome poore in the land; Deut. 15.11.therefore ſaith the Lord, thou ſhalt open thine hand vntounto thy brother, to thy needy, and to thy poore in the land. It is then that thou maieſt doe good vntounto thy poore brother that God hath made thee rich and wealthy: it is that thou maieſt inſtruct, and that thou maieſt aduiſe thy brother in what he ſtandeth neede of thee that he hath made thee wiſe and learned: it is that thou maieſt ſtrengthen and lift thy poore brother out of the myre that God hath made thee great and mighty. I wiſh our great and mighty men of the world that ſtill climbe, and neuer thinke themſelues high enough; I wiſh our rich and wealthy worldlings that make no end of gathering riches and increaſing their ſubſtance; I wiſh our wiſe and great learned men, whoſe knowledge puffeth them vp more than is meete, would conſider theſe things and lay them vp in their hearts, and practiſe them in their liues. But doe they not rather glory in theſe things, as though they had not receiued them, or at leaſt knew not for what end they had receiued them? When they are become as great as Haman, doe they not proue like vntounto Haman, euen ſuch as thinke of nothing but of oppreſſing, and vndoing, and murthering the people of God? When they are become as rich as Nabal, doe they not proue as churliſh and as ill conditioned as Nabal, euen ſuch as will part with nothing for the releeuing of the neceſſities of the poore Saints of God? When they are become as wiſe as Ahitophel, doe they not proue like vntounto Ahitophel, euen ſuch as vſe their wiſdome and counſell vntounto the vtter ruine of Gods children, and deſolation of his inheritance? The world ſeeth, and let the world iudge whether it be ſo, or no. As for vsus, men and brethren, let vsus know, that the wiſe man is not to glory in his wiſdome, nor the ſtrong man in his ſtrength, nor the rich man in his riches, but he that reioyceth is to reioyce in the Lord, who giueth him wiſdome, and honor, and ſtrength, and riches, and all things plenteouſly. Neither is he for theſe things, or any things of like ſort, to aduance himſelf aboue his brethren, as though he were the man vntounto whom all men ſhould bowe, and on whom all mens eyes ſhould be ſet; but he is ſo to vſe theſe things to Gods glory, and to the good and comfort of his brethren, and to make himſelfe equall vntounto them of the loweſt degree. This (I ſay) let vsus know, and let our knowledge breake forth into all holy practiſe, that ſo we may liue without pride, and diſdaine, and contempt one of another, ſubmitting your ſelues one vntounto another, eueryevery man eſteeming other better than himſelfe, and communicating the things wherewithall God hath bleſſed vsus, whether wiſdome, or knowledge, or riches, or what elſe ſoeuer to the good one of another with all cheerefullneſſe, and in all ſingleneſſe of heart. And let this be ſpoken touching that which in generall all men who are any way aduanced aboue their brethren may learne from this great mildneſſe of the Apoſtle, in equalling Epaphroditus almoſt with himſelfe, and magnifying the gifts and graces of Gods ſpirit in him, notwitſtanding that he was farre inferior vntounto the Apoſtle.
2. From this ſame example they in particular that are of greater places in the miniſterie may learne a good leſſon, which is not to extenuate and leſſen the gifts and graces of Gods ſpirit in their inferior brethren, but to honor and eſteem whatſoeuer graces of God in them, though farre meaner then thoſe in themſelues. For are they not worthily reproued, which ſay, as it is in Eſay, ſtand apart, come not neere to me; Eſay 65.5.for I am holier then thou? And are they not as worthily to be reproued, who becauſe of their places and gifts aboue their brethren carry themſelues inſolently towards their brethren, and in ſtead of countenancing and gracing them doe vilifie and diſgrace them, notwithſtanding the good gifts and graces of God in them? Who greater in the Church then Paul was? and whoſe gifts greater then were his? If he then ſo countenanced thoſe who were his inferiors much in the miniſterie that he called them his brethren, his companions in labour, his fellow-ſouldiers, if he for ſuch gifts and graces of Gods ſpirit as he ſaw in them, though farre inferior vntounto his owne, yet loued and honored them for them, why ſhould it not be thought a thing moſt beſeeming them who are of eminent gifts and place in the Church herein to follow the holy example of the bleſſed Apoſtle? Why ſhould not they vſe thoſe that are their inferiors in the miniſterie as their brethren, as their companions in labour, as their fellow-ſouldiers? Why ſhould no… they grace, and incourage, and ſtirre vp Gods graces in their inferiors? Humbleneſſe, and meeknes, and brotherly kindneſſe much beſeemeth all the children of God one towards another, but moſt of all the Miniſters of Chriſt Ieſus on… towards another. And if in whomſoeuer they be, the gifts and graces of God are by all men to be acknowledged and to be honored, then ſurely eſpecially in the Miniſters by them that are Miniſters of Ieſus Chriſt with them, howſoeuer in place they be aboue them. This point might be much inlarged, and what the practiſe is might be obſerued, and moſt worthly reproued, if this place were as fit for the vrging, as the time requireth the vrging of this point. But my eſpeciall deſire and purpoſe is in this place to inſiſt and ſtand vponupon ſuch things as may be moſt for your vſe.