Commentary on Philippians, Commentary · Chapter 1
1 PAule and Timotheus, ſeruants of Ieſus Christ, to all the Sainctes in Christ Ieſus, which are at Philippos, with Biſhops and Deacons.
2 Grace be with you, and peace from God our father, and from our Lord Ieſus Christ.
3 I thanke my God in all remembrance of you.
4 Alwaies in all my prayers, praying for you all with ioy.
5 For your fellowſhip in the Goſpell, from the first day vntill nowe.
6 Being thus perſwaded that he that hath begunne a good worke in you, will finiſh it vntounto the day of Ieſus Chriſt.
Cap. 1.
PAule, &c. Séeing that it was Paule his cuſtome to write his title, to procure more credite vntounto him ſelfe and his miniſterie: he néeded no farther words of commendation vntounto the Philippians, who had tried him to be the true Apoſtle of Chriſt, and did yet acknowledge it without controuerſie: for conſtantly and in an euen courſe they had gone forward in the calling of God. Biſhops. He nameth the Paſtors ſeuerally for honors ſake. Moreouer, hereof we may gather, that the name of a Biſhop is common to all the miniſters of the word, ſince that he doth attribute mo Biſhops vntounto one Church. A Biſhop and a Paſtor therefore ſignifie one thing. And this place among the reſt is one, which Hierom doth cite to proue the ſame thing, in his epiſtle to Euagrius, and in his expoſition vponupon the epiſtle to Titus. Afterward it grewe to a cuſtome, that whome the Elders in their ſeuerall Churches had ſet ouer their congregation, he alone ſhould be called a Biſhop, notwithſtanding that procéeded from the cuſtome of men, and dependeth not vponupon the authoritie of the Scripture. Yet I confeſſe, as the wittes and manners of men are nowe, there can no order ſtand among the miniſters of the worde, except one be ſette ouer the reſt. I ſpeake of the ſeuerall bodies of the Church, not of whole prouinces, much leſſe of the whole world: notwithſtanding although we muſt not contend about wordes, yet it were farre better, in ſpeaking to follow the Holie Ghoſt, being the Author of tongues, than to change the formes of ſpeaking ſet downe by him, for worſe. For of the corrupt ſignification of the worde, this euill hauehave enſued: that, as though all Elders were not fellowes called to the ſame office, one vnderunder the colour of this newe name, hauehave challenged vntounto him ſelfe a dominion ouer the reſt. Deacons. This name may be taken two manner of waies, either for the collectors and prouiders for the poore, or for the Elders that were appointed Cenſors of their manners: but becauſe it is more vſed by Paule in the former ſence, I rather vnderſtande houſholders, who were chiefe in receiuing and diſtributing of the almes.
2 Grace be with you and peace. Nothing is more to be wiſhed for, than that God ſhould be fauourable vntounto vsus, which is ſignified by Grace: then that from him proſperitie, and good ſucceſſe in all things ſhould procéede, which is ſignified vnderunder the word Peace. For howbeit all things ſéeme to pleaſe vsus: if God be angry, euen the very bleſſing is turned into a curſe. Therefore the good will of God, is the onelyonly foundation of our happines, whereby it commeth to paſſe, that we enioy true and perfect proſperitie: and euen by aduerſitie alſo, our ſaluation groweth forward. Moreouer, whereas he praieth Peace from God, we vnderſtand that whatſoeuer goodnes happen vntounto vsus, it is the fruite of God his liberalitie. Neither muſt we omit, that he alſo praieth for theſe good things, from our Lord Ieſus Chriſt. For worthily is this honor giuen vntounto him, who is not onelyonly the miniſter and diſpoſer of his fathers bountie toward vsus, but alſo worketh all things iointly together with him. Yet the Apoſtle would note properly, that all the benefits of God doe come vntounto vsus thorough him. There are ſome that by the word Peace, had rather vnderſtand the peace of conſcience, in the which ſignification, I deny not, but it is ſometimes vſed. But ſince it is certaine, that the Apoſtle would here knit vp the ſumme of all good things, the former interpretation which is giuen by Bucere, is more conuenient. Therefore willing to wiſhe the ſumme of all happines vntounto the godly, he commeth vntounto the fountaine it ſelfe, namely vntounto the grace of God: which alone doth not onelyonly bring vsus eternall bleſſednes, but is the cauſe of all good things in this life.
3 I thanke God. He beginneth with a gratulation for two cauſes, that by this reaſon he might proue his louelove to the Philippians, and by praiſing thoſe thinges that are paſt, might exhort them hereafter to goe forward. The other argument of his louelove, he ſetteth downe to be ye carefulnes, which he expreſſed in his praiers. Here we muſt note, that as oft as he maketh mention of ioyfull things, forthwith he burſteth forth into a thankeſgiuing, which cuſtome ſhould alſo be familiar vntounto vsus. It is alſo to be noted for what cauſe he giueth thanks vntounto God, namely for the fellowſhip of the Philippians in the Goſpel of Chriſt: for thereof followeth that it muſt be acknowledged to hauehave bene receiued of the grace of God. Where he ſaith, In al remembrance of you, that ſignifie, as oft as I remember you. Alwaies in all my praiers. Ioyne the words thus, Praying alwaies for you all in all my praiers. For as before he ſayd the remembrance of them was ye cauſe of his ioy: ſo now he addeth, that they are in his mind when he praieth. After he addeth, that he maketh his prayer for them with ioy. Ioy is referred to the time paſt, prayer to the time future: for he did reioyce in their happy beginnings, but wiſhed their perfection. So it behoueth vsus alwaies to reioice for the benefits of God, which we hauehave receiued, that we might remember to deſire of him thoſe things which as yet we want. 5 For your fellowſhip. Nowe omitting the other clauſe, he ſheweth what his ioy is: namely, becauſe they were come into the fellowſhip of the Goſpel, that is, they were made partakers of the Goſpell, which is wel knowen to be done by faith: for the goſpel doth nothing pertaine vntounto vsus, that we ſhould enioy it, vntill it be receiued of vsus by faith: although the name of fellowſhip may be referred vntounto the common ſocietie of the ſainctes: as if he ſhould ſay, they were gathered vntounto al the ſonnes of God, into the faith of the Goſpel. Further when he ſaith, from the firſt day, he commendeth their readines, becauſe they ſhewed them ſelues eaſie to be taught, ſo ſoone as the doctrine was propounded vntounto them: this word vntill now, doth note their perſeuerance. We know what a rare vertue it is, by and by to follow God when he calleth, & conſtantly to go forward vntounto ye ende. For many men are ſlow, & hard to obey, & more do faint by lightnes & inconſtancie. 6 Being thus perſwaded. To the argument of his ioy, he addeth the truſt he had cōceiued for ye time of their life afterward: but ſome wil ſay: how dare men be ſo bold in ſuch weakenes of nature, among ſo many hinderances, ſlidings & downefals, as to promiſe vntounto them ſelues any thing touching to morrow? Truly Paule did not gather this truſt from the conſtancie & vertue of men, but onelyonly of this, that God had declared his louelove toward the Philippians. And this is altogether the true acknowledging of God his benefits, when of them we conceiue a matter to hope wel for the time afterward: for ſince they are teſtimonies both of his bountie, & of his fatherly good will toward vsus, what ingratitude were it, from thence to receiue no confirmation of hope, & of his good wil toward vsus? Adde hereunto that God is not like men, who can be weary with doing good, or drawn dry, that he can not. Therefore let ye faithful exerciſe them ſelues in continuall meditation of God his benefits, that they may cheriſh & confirme the hope of ye time to come: & alwaies let them repeate this ſyllogiſme with them ſelues. God neuer forſaketh ye works of his owne hands which he hath begun, as ye Prophet witneſſeth. We are ye worke of his hands, therfore he wil finiſh that he hath begun in vsus. Iſai. 64.8. When I ſay we are ye worke of his hands, I do not take it onelyonly of his creatiō, but by his vocation wherby we are adopted to be his ſons. For this is vntounto vsus a ſigne of our electiō, that ye lord by his ſpirit hath effectually called vsus vntounto him ſelf. But here a queſtion is aſked, whether any man can be certaine of an other mans ſaluation? For Paule ſpeaketh not here of him ſelf, but of ye Philippians, I anſwere, that eueryevery man hauehave a farre other certaintye of his owne ſaluation, than of other mens: for ye ſpirit of God is vntounto me a witnes of my calling, as alſo to eueryevery one of the elect: touching others we hauehave no teſtimony, but from ye outward effect of the ſpirit, yt is ſo farre as the grace of God do ſhewe it ſelfe forth in them, vntounto our knowledge. There is therefore a great difference: for the certeinty of faith remaineth cloſe wtin, & diſperſe not it ſelf to others: but wherſoeuer we behold, what tokens of God his election may be apprehēded by vsus, forthwith we muſt be ſtirred vp to conceiue a good hope, as wel leſt we ſhould be enuious toward our neighbours, & depriue them of ye equal & gē tle iudgement of louelove: as alſo that they ſhould be thankfull vntounto God. But this is a generall rule, as wel in vsus as in others, that diſtruſting our owne ſtrength, we ſhould altogether depend vponupon God only. Vntil the day of Ieſus Chriſt. This is eſpecially to be vnderſtood vntounto the end of their ſtriuing, & that ſtriuing is ended by death: but becauſe the ſpirite is ſo wont to ſpeake in ye ſcriptures, of ye laſt comming of Chriſt: it ſhall be better to extend the procéeding of grace, vntounto the reſurrection of the fleſh: for although they that are deliuered out of this mortal body, fight no more with the luſtes of the fleſh, & are without daunger of the weapon (as they ſay) yet it ſhall be no abſurditie, if they be ſayd to be in the way going forward: for as yet they are not come whether they deſire, as yet they doe not enioy that happines and glorye which they hauehave hoped for: finally, that daye hath not yet ſhined, which ſhould reueale the treaſures hidden in hope. So when we ſpeake of hope, we muſt alwaies turne our eies vntounto the bleſſed reſurrection, as vntounto a marke.
7 As it becommeth me ſo to iudge of you all, becauſe I hauehave you in my hart, that you all were partakers of my grace, both in my bands, and in my defence, and confirmation of the Goſpell.
8 For God is my witnes how I deſire you all, in the bowels of Ieſus Chriſt.
9 And this I pray, that your louelove may abound yet more and more in knowledge, and in all iudgement.
10 That ye may allow thoſe things that are excellent, that ye may be pure and without offence, vntill the day of Chriſt.
11 Filled with the fruites of righteouſnes, which are by Ieſus Chriſt vntounto the glorie and praiſe of God.
7 As it becommeth me For we are malicious interpreters of the gifts of God: we accompt none for the ſonnes of God, but them in whome the true ſignes of godlines appeare, to whome the ſpirit of adoption ſheweth forth him ſelfe by his fruites. Therfore Paule ſayth: that equitie it ſelfe doth teach him this, that he ſhould for euer hope well of the Philippians, whome he ſawe to be ioyned into the participation of grace with him ſelfe. I hauehave not raſhly tranſlated this place otherwiſe than Eraſmus, which the wiſe reader ſhall eaſily perceiue: for he rehearſeth what iudgement he had of the Philippians, which was the cauſe why he did hope well of them. Therefore he ſayth, that they were partakers with him of the ſame grace in his bands, and in his defence of the Goſpell. To hauehave them in his hart, is to accompt them ſuch in the inward affection of his hart: for the Philippians to their power, were alwaies preſent with Paule, that ſo much as they could, they might be companions with him, to maintaine the cauſe of the Goſpell. So though they were farre of in body, yet for their kind affection, which they had teſtified vntounto him by all poſſible duties, he acknowledgeth them to be in bands with him. I hauehave you therefore in my hart, that is ſincerely, and without diſſembling. Truly, not with a light and doubtfull opinion. Whome? The partakers of my grace. In what thing? In bands, whereby the Goſpell is defended. Since he acknowledged them to be ſuch men, it was méete to hope well of them. Of my grace, and in my bands. Before the world this were ridiculous, to accompt impriſonment for a benefit of God, but if we truely eſtéeme it, it is no common honor, wherewith God vouchſafeth vsus, when we ſuffer perſecution for his truth: neither in vaine was it ſayd: Bleſſed ſhall you be when men ſhall all maner of wayes reuile and trouble you for my names ſake. Matth. 5.11. Let vsus therfore remember that the fellowſhip of ye croſſe of Chriſt, as a ſingular grace of God, is with a cherefull and thankefull mind to be embraced of vsus. To his bands he addeth, The defence and confirmation of the Goſpell, that he might the better expreſſe how honorable a dutie the Lord enioineth vsus, when he oppoſeth vsus againſt his enimies, to giuegive teſtimonie vntounto his Goſpell. For it is as if he ſhould commaund vntounto vsus the patronage of his Goſpell. With this cogitation Martyrs being armed, hauehave bene able to contemne all the rage of the wicked, and to ouercome all their torments: And I would to God this were in the mindes of all them, that are called to confeſſe the faith, that they are Patrons choſen by Chriſt to pleade his cauſe. For being ſtayed vponupon ſuch a comfort, they would be more couragious than eaſily to be turned vnfaithfully to fall from God. But ſome man will aſke here, whether the confirmation of the Goſpell depend vponupon the conſtancie of men? I anſwer, that the truth of God is ſtronger of it ſelfe, than that it néedeth any other way to be vpholden. For we all are liers, yet God remaineth true: yet it is not abſurd, that weake conſciences by ſuch helpes ſhould be confirmed. Therfore this kind of confirmation which Paule remembreth, hath relation vntounto men, as we learne by our owne experience: this at the leaſt is come to paſſe by the ſlaughters of ſo many Martyrs, that the Goſpell is ſealed in our harts as it were by ſo many ſeales. Whereof commeth that of Tertullian: that their bloud is the ſéede of the Church, whome I alſo hauehave imitated in a verſe.
The holy bloud of martyrd Saincts
which God his honor defend,
Is like the ſeede caſt into earth
which great encreaſe forth ſend.
8 For God is my witnes. Nowe he declareth more plainly his louelove toward them: for proofe whereof he addeth an othe: and that iuſtly, becauſe we knowe how deare the building vp of the Church is vntounto God. It was very neceſſary, that the louelove of Paule ſhould ſufficiently be teſtified vntounto the Philippians: neither is this of ſmall force to procure credite vntounto the doctrine, when the people is perſwaded that they are beloued of their teacher. He calleth God to be a witnes of the truth, who alone is truth, and to be a witnes of his affection, who alone is the ſearcher of the hartes. In this worde Deſire, the ſpeciall worde is put for the generall: it is a ſigne of louelove, becauſe we deſire the thinges we louelove. In our bowells. He oppoſeth the bowells of Chriſt vntounto carnall affection, that he might ſignifie his louelove to be holye and godlye: for he that loueth according to the fleſh, hath reſpect of his owne profite, and may thereafter according to the alteration of things and time change his minde: in the meane ſeaſon he admoniſheth by what rule the affections of the faithful ſhould be examined: namely, that forſaking their owne will, they ſhould ſuffer Chriſt to gouerne them. And certainly true louelove can not procéede from any other thing, than from the bowels of Chriſt: and this pricke ſhould not lightly touch vsus: that Chriſt doth after a ſort open his bowells, whereby he might cheariſh mutuall louelove amongeſt vsus.
9 This I pray, that your louelove, &c. He commeth agayne vntounto his prayer, which by the waye he had in one worde touched afore. He ſheweth them therefore the ſumme of thoſe thinges which he beſéeched of God for them, that they them ſelues alſo by his example, might learne to praye, and aſpire to the increaſe of theſe giftes. Whereas ſome doe take the louelove of the Philippians, for the Philippians them ſelues, as commonly barbarous men are woont to ſpeake: ſauing your reuerence, your worſhip, it is abſurd: for neither is there anye ſuch example extant in Paule, neyther had ſuch fooliſhnes as yet come into cuſtome, beſide the ſentence ſhoulde not be full, and otherwiſe the ſimple and naturall meaning of the wordes doth very well agrée: for the true encreaſe of Chriſtians, is when they goe forward in knowledge and vnderſtanding, and afterward in louelove: therefore this worde In, according to the phraſe of the Hebrewe tongue, is taken here for with, as I hauehave alſo tranſlated it: except ſome had rather expound it, By, that it ſhould ſignifie the inſtrument, or the formall cauſe: for the greater increaſe we make in knowledge, the more ſhould louelove encreaſe in vsus. Then the ſenſe were: that your louelove ſhoulde encreaſe according to the meaſure of your vnderſtanding. All vnderstanding, is taken for full and ſounde vnderſtanding, not for the vnderſtanding of all things.
10 That ye may allowe. The definition of Chriſtian wiſedome, is to knowe that that is to the purpoſe, or profitable, not to diſquiet the witte in vayne ſubtilties and ſpeculations, for the Lorde will not employe his ſeruantes vnprofitably, leaſt they ſhoulde learne that which ſhoulde nothing auayle them. Hereof you may gather, in what eſtimation the diuinitie of the Sorbonicall Sophiſters is to be had, wherein if thou ſpendeſt thy whole life, thou ſhalt no more be edified touching the hope of euerlaſting life, nor reape anye more ſpirituall profite, than out of the demonſtrations of Euclides. Truely, although it did teache no falſe thing: yet for this cauſe it ſhoulde worthily be accurſed, becauſe the profaning of ſpirituall doctrine, is verye daungerous: for the Scripture as Paule ſayth, is profitable. 2. Tim. 3.16. There we can finde nothing but colde diſputations about trifles. That ye may be pure. This is the profit which we reape by knowledge, not that eueryevery man ſhould craftilye prouide for his owne eſtate, but that we ſhould liue with a pure conſcience before God. It followeth: And without offence. The Gréeke word foreign, is of doubtfull ſignification. Ghryſoſtome doth expounde it actiuely: that like as before God he would hauehave vsus pure and innocent: ſo nowe before men he would hauehave vsus leade an honeſt life: leſt by any euill examples they ſhould hurt their neighbours. This I reiect not: yet in my iudgement, the paſſiue ſignification agréeth better with the text: for to this ende did he wiſh them wiſedome, that with blameles ſteppes they ſhould goe forward in their vocation, vntil the day of Chriſt: as contrariwiſe by ignorance it commeth to paſſe, that oftentimes we fall, ſtumble, and goe aſtray. And how many offences Satan obiecteth vntounto vsus, which might either breake of our courſe, or hinder it, eueryevery one of vsus for him ſelfe hauehave experience. 11 Filled with the fruites of righteouſnes. This nowe pertaineth vntounto the outward life: for a good conſcience bringeth forth her fruite by her workes: therefore he deſireth that they ſhould be fruitefull in good workes, vntounto the glorie of God. Such fruites he ſayth are thorough Chriſt, becauſe they procéede from the grace of Chriſt: for this is vntounto vsus the beginning of well doing, when we are ſanctified by his ſpirite: for it reſted vponupon him, that of his fulnes we all might receiue. And becauſe Paule here taketh a ſimilitude from trées: we are wild oliues and vnprofitable, vntill we are ingraffed into Chriſt, who by his liuing roote doth make vsus fruitfull trees, according to that in Iohn. 15.1. I am the vine, you are the branches. He ſheweth alſo the ende, that we ſhould ſerue to the glorie of God: for no life is ſo excellent in ſhewe, which is not polluted, and ſtinketh before God, except it be directed vntounto this marke. Wheras Paule here nameth righteouſnes of works, it maketh nothing againſt the frée righteouſnes of faith: for it doth not followe by and by that there is righteouſnes, where there are the fruites of righteouſnes, becauſe that righteouſnes before God is no other thing, than a full and ſound obedience of the lawe, which is found in none of the Saincts: who notwithſtanding according to their meaſure of grace, doe bring forth good and ſwéete fruites of righteouſnes: that is to ſay, becauſe God beginneth in vsus righteouſnes by the regeneration of his ſpirite: ſo that which wanteth, he ſupplieth by the remiſſion of ſinnes, that righteouſnes neuertheles ſhould altogether depend vponupon faith.
12 I would hauehave you knowe brethren, that the things which hauehave come vntounto me, are turned rather to the furtherance of the Goſpell.
13 So that my bands in Chriſt are famous in all the iudgement hall, and in all other places.
14 And many of the brethren in the Lord, boldened by my bands, dare more frankely ſpeake the word without feare.
15 Some thorough enuie and contention, and ſome alſo of good will preach Chriſt.
16 Some I ſay of contention preach Chriſt, not purely, ſuppoſing to adde more affliction to my bands.
17 But the other of louelove, knowing that I am ſet for the defence of the Goſpell.
12 I would hauehave you know. We all hauehave experience in our ſelues, how much the fleſh is wont to be offended by the humilitie of the croſſe We ſuffer Chriſt to be preached vntounto vsus crucified, but when he appeareth with his croſſe, as if we were amaſed with ſome new ſight, either we runne away, or are afraid, and not onelyonly in our owne perſons, but alſo in the perſons of them which deliuer the Goſpell vntounto vsus. It might hauehave happened vntounto the Philippians, that by the perſecution of their Apoſtle, they might ſomewhat hauehave bene caſt downe: and it is credible, that euill laborers which gaped for eueryevery litle occaſion to hurt, did not ceaſe to reioyce at the calamitie of the good man, and thereof did make his Goſpell to be deſpiſed. And if by this meanes they could not profit, they were ready to reuile him, becauſe he was hated of the whole world, and alſo to put a feare into the Philippians, leaſt by his vnluckie fellowſhip, they ſhould procure vntounto them ſelues great enuie without cauſe amongeſt all men: for theſe are the vſuall ſubtilties of ſatan. The Apoſtle méeteth with this danger, whileſt he rehearſeth that the goſpell is furthered by his bands. The ende therefore of this narration, is to encourage the Philippians, that they ſhould not be afraid by his perſecution. 13 So that my bands. He put In Christ: for, in the buſines or in the cauſe of Chriſt: for he doth ſignifie, that his bands were famous to extoll the honor of Chriſt. Whereas ſome doe expound it by Chriſt, it ſéemeth to be ſtrained, and I had rather hauehave it famous than manifeſt, becauſe the report of them brought honor to the Goſpell: as if he ſhould ſay, Satan went about this thing, and the vngodly thought it ſhould ſo come to paſſe, that the Goſpell ſhould be deſtroyed: but God hath made fruſtrate, as well his endeuors, as their hope, and that two manner of wayes: for when before the Goſpell was obſcure and vnknowne vntounto many, it is come to paſſe, that it is made manifeſt: and not that onelyonly, but alſo, that it is made famous, as well in the iudgement hall, as in the reſt of the citie. The iudgement hall, In caſtrum Praetorum, I take for the Court and Pallaice of Nero, which Fabius, and the writers of that age, call Auguſtale. For when the name of Praetor was in the beginning generall, and did ſignifie all Magiſtrates that had chiefe gouernment, (whereof it came to paſſe, that the Dictator was called the chiefe Praetor) the cuſtome afterwarde remained: that in warre the tent either of the Conſul, or of him that was Generall, was called Praetorium: but in the citie, the pallaice of Caeſar, of whom the Emperours tooke their Monarchie: otherwiſe Praetorium is alſo called the Seſſion of the Praetor. Many of the brethren. By this example we are taught, that the vexations of the Sainctes which they ſuffer for the Goſpell, is vntounto vsus a cauſe of confidence. It were in déede a terrible ſpectacle, and which would rather tende to exanimate vsus, if we ſhoulde onelyonly beholde the crueltie and rage of the perſecutors: but whileſt the hande of the Lorde appeareth, which vnderunder the infirmitye of the croſſe, doth make his ſeruants inuincible, and to triumphe: truſting hereunto we muſt be more bolde than we are woont, hauing alreadye in the perſon of our brethren, the pledge of our victorie. The acknowledging hereof, ought to ouercome our feare, that in the middes of dangers we ſhould ſpeake without trembling. 15 Some truly. An other fruite of the bands of Paule, becauſe not onelyonly the brethren were encouraged to ſtand ſtedfaſt in their faith, by his example, and others to ſtande in their eſtate, others were made more chearefull to teach: but alſo they that wiſhed him ill, by an other counſell were prouoked to publiſh the Goſpell.
16 Some I ſay of contention. An explanation, whereby he declareth more fully the former ſentence: for he repeateth two kindes of men, who by his bands were prouoked to preache Chriſt. Some were ſtirred vp by contention, that is by en euill affection: ſome other by a godly deſire, becauſe they together would take vponupon them the defence of the Goſpell. They, he ſayth, did not preach Chriſt purely, becauſe their zeale was not aright. Neither doe this pertaine vntounto doctrine, becauſe it may be, that he that teacheth moſte ſincerely, is not of a ſincere minde, but that this was a corruption of the minde, and did not appeare in doctrine, we maye gather out of the text. Paule truelye woulde not willingly hauehave ſéene the Goſpell diſſembled with: yet he teſtifieth that he reioyceth in the preaching of theſe men, the which was neyther ſimple nor ſincere. But a queſtion may be aſked, how ſuch preaching coulde hurt him? I aunſwere, that there are many occaſions vnknowne vntounto vsus, who doe not conſider the circumſtances of tymes. Another queſtion is aſked, that ſince the Goſpell can not be preached but of them that vnderſtande it, what cauſe moued them to perſecute that doctrine which they allowed. I aunſwere that ambition is blind, yea a furious beaſt: therefore it is no maruell, if falſe brethren doe take occaſion cut of the Goſpell, to diſquiet the good and faithfull Paſtors. And truly Paule hath ſayd nothing here, which my ſelfe hauehave not tried: for as yet there liue ſome at this day, who hauehave preached the Goſpell with none other intent, than, that by perſecuting godly Paſtors, they might yéeld to the furie of the wicked. Touching Paule his enimies, it is not amiſſe to marke, if they were Iewes, how mad their hatred was, that euen they forgat for what cauſe they hated him: for whileſt they were carried away by hatred to deſtroy him, they laboured in promoting the Goſpell, for whoſe cauſe they were angry with him: but they thought verily that the cauſe of Chriſt ſhould either ſtand, or fall in the life of one man. But if they that were ſo ſeduced by ambition, were emulous among them ſelues: we muſt acknowledge the maruellous goodnes of God, who notwithſtanding gaue ſuch ſucceſſe to their peruerſe endeuors. 17 That I am ſet for the defence. They that loued Chriſt truly, thought it a ſhame for them ſelues, if they did not ioyne with Paule as companions, pleading his cauſe, and ſo we muſt doe: we muſt ſuccor the ſeruants of Chriſt being in diſtreſſe, as much as we may. Marke againe this manner of ſpeach, of the defence of the Goſpell: for ſince Chriſt vouchſafeth vsus ſuch honor, what excuſe can we hauehave, if we be faint harted in his cauſe? or what muſt we looke for, if we betray it by our ſilence, but that in like manner he ſhould forſake our cauſe, who alone is our Aduocate and Patrone with God his father.
18 What then? yet all maner of waies, whether vnderunder pretence, or truly Chriſt is preached: and in this I reioyce, and will reioyce.
19 For I know, that this ſhall turne to my ſaluation, thorough your praier, and by the helpe of the ſpirite of Ieſus Chriſt.
20 According to my expectation, and hope, that in nothing I ſhall be aſhamed: but with all confidence, as alwaies, ſo now, Chriſt ſhall be magnified in my body, whether it be by life or death.
21 For Chriſt is to me both in life and in death aduantages
18 Yet all maner of waies. Becauſe the wicked minde of them, of whome he ſpake, might ſlaunder the grace of the doctrine, he ſaith, that this is greatly to be eſtéemed, becauſe that they promoted the Goſpell notwithſtanding, whatſoeuer their intent was: for God by euill and wicked inſtruments ſometime bringeth to paſſe an excellent worke. Therefore he ſaith, he reioyceth for ſuch ſucceſſe, becauſe he was contented with this only, to ſée the kingdome of Chriſt encreaſe. As when we did heare that the vncleane dogge Charles, at Auenion and in other places, did ſowe the ſéedes of pure doctrine in manie mens hearts, we gaue thankes vntounto God, who vſed this naughtie and deſperate varlet vntounto his owne glorie. And at this day, we reioice that the courſe of the Goſpell is promoted by manie, who hauehave a far other purpoſe. But although Paule did reioice for the encreaſe of the Goſpell, yet would he neuer hauehave ordained ſuch miniſters, if it had béene in hys power. We muſt therfore reioice, if by the vngodly God worketh any good: yet we muſt neither place ſuch in the miniſterie, nor accompt them for the lawfull miniſters of Chriſt. 19 For I knowe. Becauſe ſome did publiſh the Goſpell, to procure enuie vntounto Paule, that they might the more incenſe the crueltie of hys enemies againſt him: he anſwereth by a Praeocupation, that their wicked purpoſes ſhall not hurt him, becauſe God will turne them to a contrary end, as if he ſhould ſay: Although they imagine my deſtruction, yet I truſt that all their practiſes ſhall doo nothing elſe, but that Chriſt in me may bée glorified, which turneth vntounto my ſaluation. For that hée ſpeaketh not of the ſafetie of his bodie, it is euident by that which follow. But from whence had Paule this confidence? truely from that which he teacheth Rom. 8, 28. VntoUnto the true worſhippers of God all things helpe to their good, although the whole world with their Prince the Diuell conſpire their deſtruction. By your prayer. That he might the more earneſtly prouoke them to pray, he affirmeth, that hée truſteth the Lord will graunt it by their praiers. Neyther doth he diſſemble: for he that repoſeth ſuccour in the prayers of the Sainctes, ſtayeth vponupon the promiſe of God: and yet nothing is derogated from ye free goodnes of God, wherby our prayers and ſupplications are made. And by the helpe of the Spirite. Leſt we ſhoulde thinke that becauſe he ioyneth theſe two thinges in the text, therefore they are equal: the ſentence muſt therefore thus be reſolued: I knowe that all this ſhall turne to my ſaluation by the furtherance of the ſpirite, you helping by your prayers: ſo that the furtherance of the ſpirite is the efficient cauſe, and prayer an inferior helper. The propertie alſo of the Gréeke worde is to be noted: for it is called foreign, that is, when that is ſupplyed which is wanting, according to which ſignification, the ſpirite of God powreth vponupon vsus all thinges whereof we are deſtitute. He nameth The ſpirite of Ieſus Christ, to ſignifie that he is common vntounto vsus all, if we be Chriſtians, becauſe the ſpirite was powred vponupon him in all fulnes, that he might diſtribute to eueryevery one of his members, according to the meaſure of his grace, ſo much as is expedient.
20 According to my expectation. If anie ſhoulde obiect, whence hauehave you this knowledge? he aunſwereth from hope: for ſince it is certaine that God will not ſuffer our hope to be fruſtrate, our hope muſt in no caſe be doubtfull. Therfore let the godly reader marke diligently this aduerb, According, that he may ſo certainly be reſolued with him ſelfe, that it can not be, but the Lorde muſt aunſwere our expectation, which is grounded in his worde: for he promiſeth that he will neuer forſake vsus, no not in the middeſt of all torments, if at anye tyme we be called to the confeſſion of his name: therefore let all the godly hope by the example of Paule, and they ſhall not be aſhamed. With all confidence. We ſée that by hoping, he doth not yéeld to the deſires of the fleſhe, but ſubmitteth his hope to the promiſe of God. Chriſt, he ſayth, ſhall be magnified in my bodye, whether it be by life, or death. Although expreſſing his bodye namely, he ſignifieth that among the combates of this preſent life, he is not doubtfull of the ſucceſſe: for of this thing God hath aſſured vsus: therefore if we be framed to the will of God, and hauehave the ſame purpoſe in our life, that Paule had, we hope for an happie ende howſoeuer: we néede no more to feare leſt anye euill ſhould happen vntounto vsus: for if we liue and dye to him, in life and death we are his. Rom. 14.8. He ſheweth a manner howe to magnifie Chriſt, namely in a perfect confidence: whereof it followeth, that he is caſt downe by our fault, and extenuated as much as is in vsus, when we faint thorough feare. Are not they therefore aſhamed, who thinke it a light fault to be afraide in the confeſſion of the truth? but howe ſhoulde they be aſhamed, when they are ſo impudent, that they dare alſo excuſe the deniall of Chriſt. He addeth, As alwayes, that by the experiments of the grace of God already paſt, they might confirme their faith. So in the Rom. 5.4. Triall bringeth hope.
21 For in life. Hitherto in my iudgement, the Interpreters hauehave ill tranſlated and expounded this place: for thus they diſtinguiſh, that Chriſt was vntounto Paule life, and death was to him aduantage. But I make Chriſt the ſubiect in both the members of the ſentence, that as well in life as in death, he is ſayde to be aduantage: for it is common with the Grecians to vnderſtand this prepoſition foreign, which ſignifie to. But beſide, that this ſence is not ſtrained, it agréeth alſo better with the next ſentence, and containeth more plentifull doctrine. He affirmeth that he is indifferent, whether he liue or dye, becauſe that hauing Chriſt, he accompteth gaine in both: and truely it is onelyonly Chriſt that in death and life maketh vsus bleſſed: otherwiſe, if the death be miſerable, the life is no whit the happier. So that it is harde to define whether it be better for a man to lyue, or to dye without Chriſt. Agayne, let Chriſt be preſent, and he will bleſſe both our lyfe and our death, that both of them ſhall bée happye and good for vsus.
22 But if to liue in the fleſh were more profitable for me: euen what to chooſe I knowe not:
23 For I am distreſſed betweene both, deſiring to be looſed and to be with Chriſt which is farre better.
34 But to abide in the fleſh is more needefull for you.
25 And this am I ſure of, that I ſhall abide and continue with you all for your furtherance and ioy of your faith.
26 That your reioycing may be abundant in Chriſt Ieſus for me, by my comming vntounto you agayne.
22 But if to liue. Euen as deſperate men are in a perplexitie whether they ſhould ſtill prolong their life in miſerie, or finiſh their ſorrowes by death: ſo contrarywiſe, Paule with an equall mind ſaith, that he is prepared as well for death as for life, becauſe the eſtate of both is bleſſed vntounto the faithfull, ſo that he is doubtfull whether to chooſe. If it be profitable, that is to ſaie, if I knowe that the profite of my life is greater than the profite of my death, I ſée not whether I ſhoulde rather deſire. He putteth, To liue in the fleſhe. by a contempt, in compariſon of a better life. 23 For I am distreſſed. Paule did not deſire to lyue for anie other rewarde, then to ſerue to the glorie of Chriſte, and to profite hys brethren. Therefore hée eſtéemeth no other profite in thys lyfe, than the ſaluation of hys brethren: but for hymſelfe priuately hée acknowledgeth that it is better to dye quicklie, becauſe hée ſhoulde bée wyth Chriſt. In hys deſire hée ſheweth with how great louelove hée is enflamed. Hée doth not ſpeake héere of earthlie commodities, but of the ſpirituall good, which eſpeciallie of the godlie is carefullie to be wiſhed for. Notwithſtanding Paule, as it were forgetting hymſelfe, doth not onelyonly contayne himſelfe in the middeſt, leaſt he ſhould more decline to his owne benefite, than the benefite of the Philippians: but at length concludeth, that he weigheth theyr eſtate in his heart. And this is truely to liue and dye vntounto Chriſt, when neglecting our ſelues, we are carried whether Chriſt calleth vsus. Deſiring to be loſed and to be with Chriſt. Theſe two things are iointly to be read together, for death of it ſelfe will neuer be wiſhed for, becauſe the deſire thereof fighteth with the ſence of nature: but it is deſired for ſome cauſe, or for ſome other ende. Deſperate men flie vntounto it thorough wearines of their life, but the faithfull haſten vntounto it willingly, becauſe it deliuereth them from the bondage of ſinne, and is a paſſage vntounto the kingdome of heauen. This is it that Paule now ſayth: I deſire to dye, becauſe by this meanes I ſhall come to be ioyned with Chriſt: yet the faithfull ceaſe not to be afraide of death, but when they turne their eyes vntounto that life that followeth after death, by this conſolation they eaſily ouercome that feare. Truely whoſoeuer beléeueth in Chriſt, ſhould be ſo couragious, that at the mention of death he ſhould lift vp his head, being ioyfull for the tidings of his redemption: whereby it appeareth how many are Chriſtians onelyonly in name, when the greater part hearing the mention of death, as if they neuer had heard any word of Chriſt: they doe not onelyonly waxe fearefull, but become almoſt deade. O a good conſcience? how much doſt thou excell? and how much doeſt thou preuaile? but faith is the foundation of a good conſcience: yea … of the conſcience. To be diſſolued. This manner of ſpeaking is to … men call death the deſtruction of man, as though the whole man periſhed. Paule here warneth vsus, that death is diſſolution of the ſoule from the bodie: and this ſtraight after he expreſſeth better, ſhewing what the eſtate of the faithfull is after death: namely that they abide and dwell with Chriſt. We are alſo with Chriſt in this life, ſo farre as his kingdome is within vsus, and Chriſt dwelleth in vsus by faith, and he hath promiſed that he will be with vsus euen vntounto the ende of the world: but that preſence we onelyonly perceiue by hope: therefore according to our féeling, we are ſayd to be ſtrangers from him. 2. Cor. 5.6. This place is of force to refute the dotage of them, who dreame that the ſoules diuided from the bodies are aſléepe: for Paule witneſſeth openly, that we enioy the preſence of Chriſt, when we are diſſolued.
25 And this am I ſure of. Some becauſe it ſéemed abſurd, that the Apoſtle ſhould confeſſe him ſelfe to be fruſtrate of his expectation, thinke that he was afterward deliuered out of bands, and that he paſſed thorough many regions of the world: but in vaine doe they feare that. For the Saincts are woont to moderate their hope by the worde of God, that in their mindes they preſume no more than the Lorde hath promiſed. So, where they hauehave a ſure teſtimonie of God his will, there they ſtay them ſelues with a certaine perſuaſion, which admitteth no doubt. Such is the perſuaſion of the continuall remiſſion of ſinnes, of the helpe of the Spirite vntounto the grace of finall perſeuerance (as they call it) of the reſurrection of the fleſhe. Such alſo was the certaintie of the Prophets, touching their propheſies: in other things they hope nothing but with a condition, and therefore they ſubmit all the ſucceſſe vntounto the prouidence of God, to whom they graunt to hauehave a ſharper ſight in things, than them ſelues. To abide, ſignifie here for a litle while. To continue, ſignifie for a longe time.
26 That your reioycing. Wheras he ſaith foreign, I hauehave tran… … twiſe in a …erie …ence. No body will deny, but ye faithfully I hauehave expreſſed the mind of Paule. But wheras ſome do ſay, By Chriſt: I like it not: for In Chriſt, is put for after Chriſt, or Chriſtianlike, that he might ſhew the kind of reioycing to be holy: for otherwiſe we are commaunded to reioyce onelyonly in God: therfore might it be obiected to Paule by the malicious, how is it lawfull for the Philippians to reioyce for thée? he preuenteth this ſlander, when he ſayeth, that they ſhall doe it thorough Chriſt: that is to ſay, reioycing for the ſeruant of Chriſt, vntounto the glorie of the Lorde: and that rather in reſpect of the doctrine, than of the man, and againſt the falſe Apoſtles, as Dauid in comparing himſelfe with hypocrites, boaſteth of his owne righteouſnes.
27 OnelyOnly walke you worthy of the Goſpell of Chriſt, that whether I come and ſee you, or els be abſent, I maye heare of you, that ye abide in one ſpirite, in one minde, fighting together thorough the faith of the Goſpell.
28 And in nothing feare your aduerſaries, which is to them a declaration of their deſtructiō, but to you of ſaluation, and that from God.
29 Becauſe it is giuen you for Chriſt, that not onelyonly ye ſhould beleeue in him, but alſo ſuffer for his ſake.
30 Hauing the ſame ſtrife, which ye ſaw to be in me, and now heare of me.
27 OnelyOnly walke worthy. We vſe this phraſe, when we would paſſe ouer vntounto a newe ſpeach, and it is as much as if he would hauehave ſayd, for my ſelfe the Lord will prouide, but you, &c. whatſoeuer become of me, yet notwithſtanding go you forward in a right courſe. Where he calleth a pure and honeſt conuerſation worthy the Goſpell: he argueth that contrariwiſe they doe iniurie to the Goſpel, that liue otherwiſe. That whether I come. Becauſe this ſentence of Paule in the Gréeke is hard by the participle ſeeing, I hauehave made it by the verbe, And ſee. If this like you not, vnderſtand the principall verbe, That I may vnderſtand: in this ſenſe, whether I come and ſée you, or being abſent ſhall heare of your eſtate, I may vnderſtand both waies, as wel by ſight, as by meſſage, that you continue in one ſpirite, but we muſt litle care for words, where the meaning is euident. That ye abide in one ſpirite This truely is one of the chiefe vertues of the Church, and therefore this is the onelyonly reaſon to cheariſh ſoundnes, becauſe it falleth to ruine by diſſention. Although Paule by this, as it were by a receit againſt poiſon, would méete with new and ſtrange doctrines: yet he requireth a double vnitie, of the ſpirite, and of the minde: for this is the chiefeſt thing we ſhould agrée among our ſelues, than that we ſhould be at concord. For where theſe two words are ioyned together, the ſpirit ſignifie vnderſtanding, and the minde do ſignifie wil. Conſent goeth before in order, then coniunction of wils procéedeth from that Fighting together thorough faith. This is the ſtrong bond of concorde, whileſt we muſt fight together vnderunder one banner: for this occaſion many tymes hauehave reconciled greateſt enimies. Therfore that he might the more confirme the vnitie among ye Philippians, he warneth them that they are fellow ſouldies: that their enimie and their warre is common to them all, and that they muſt ioyne their mindes in an holie vnitie. The ſpeache that Paule vſeth in the Gréeke is doubtfull: wherefore an olde Interpreter hath turned it: Labouring together thorough faith. Eraſmus hath, Helping forward your faith. As if they ſhould helpe faith ſo much as they might. But ſince the datiue caſe among the Grecians, is put for the ablatiue caſe of the inſtrument, becauſe that tongue wanteth an ablatiue caſe: I doubt not but this is the meaning of the Apoſtle. Let the faith of the Goſpell ioyne you together in vnitie, eſpecially ſince that is your common armour againſt that ſame enimie. By this meanes I referre the prepoſition foreign vntounto the Philippians, which other referre vntounto faith, and better, except I be deceiued: firſt of all no man is ignorant, how forcible the prouocation vntounto concord is, when as like fellowes we muſt fight together: beſides we know in the ſpirituall warre, that we are armed with the ſhield of faith, to beate backe our enimie: yea faith is our complete armour & our victorie: therefore he addeth alſo this part, that he might ſhewe the ende of godly vnitie: the wicked alſo conſpire together vntounto miſchiefe, but their conſent is accurſed: let vsus therefore with one minde warre together vnderunder the banner of faith. And in nothing feare. The ſecond thing that he commendeth to the Philippians, is courage of minde, that they ſhould not be troubled for the rage of their aduerſaries. At that time cruel perſecutions were hot almoſt in eueryevery place, becauſe Satan was carried forth with all violence to hinder the beginnings of the Goſpell: but he did rage ſo much the more weakely, by how much the more ſtrongly Chriſt did ſhew forth the grace of his ſpirite. Therefore he biddeth the Philippians to ſtand without feare, and not to be troubled. Which vntounto them is a declaration This is the proper ſignification of the Gréeke word, and no reaſon compelled others to tranſlate it, a Cauſe: for the vngodly whileſt they warre againſt the Lord, they declare, as it were by a preamble, the argument of their owne deſtruction: and the more fiercely they inſult vponupon the godly, ſo much the more they prepare them ſelues to their owne fall. The Scripture in no place doth teach, that the afflictions which the Saincts doe ſuffer of the wicked, is a cauſe of their ſaluation, but a Declaration or an argument. Paule alſo calleth it in an other place, 2. Theſ. 1.5. and in ſtead of the worde foreign, which we hauehave here, he vſeth there foreign. This therefore is a ſingular conſolation, that whileſt we are iniuried or vexed by our aduerſaries, we hauehave a document of our owne ſaluation: for perſecutions are vntounto the ſonnes of God certaine ſeales of their adoption, if they beare them valiantly & with equal minds: the vngodly nowe ſhewe forth a token of their damnation, becauſe they ſtumble againſt that ſtone which ſhall grinde them to powder. And that from God. This is reſtrained vntounto the latter part: that the taſte of God his grace might mittigate the bitternes of the croſſe. Naturally no man will take a ſigne or declaration of his ſaluation to be in ye croſſe, for they are things in a manner contrary. Therefore Paule calleth backe the Philippians, vntounto an other conſideration: namely, that God by his bleſſing turneth thoſe things into an occaſion of ſaluation, which otherwiſe ſéeme to make vsus miſerable. He proueth this: becauſe ſuffering of the croſſe is the gift of God: but it is certaine, that all the gifts of God turne to our ſaluation. To you he ſayth it is giuen, not onelyonly that ye ſhould beléeue in him, but alſo ſuffer for his ſake: therefore your very ſufferings are teſtimonies vntounto you of the grace of God. Since it is ſo, from hence you hauehave an argument of your ſaluation. Oh that this perſuaſion were thoroughly ſetled in our minds, that perſecutions are to be reckoned among ye benefits of God, how then would we grow forward in the doctrine of godlines? notwithſtanding what is more certaine, than that it is a great glorie of the grace of God, that we ſuffer for his name, either reproch, or inpriſonment, or ſorrowes, or torments, or laſtly death it ſelfe: for then the Lord doth bewtifie vsus with his owne enſignes. But there ſhall more be found that will rather bid God depart with ſuch gifts, than would thankfully embrace the croſſe being offered: woe worth our dulnes.
29 That ye ſhould beleeue. He hath wiſely conuerted faith with the croſſe, by an inſeparable knot, that the Philippians might knowe, that they were called, vponupon this condition, vntounto the faith of Chriſt, that they ſhould ſuffer perſecutions for his name: as if he ſhould ſay, their adoption can no more be ſeparated from the croſſe, than Chriſt him ſelfe can be pulled from them. Here Paule doth manifeſtly witnes, that both faith and conſtancie in ſuffering perſecutions, is the free gift of God. And truly the knowledge of God is an higher wiſedome, than that we can attaine vntounto it by our owne wit: and our weakenes doe ſhew it ſelfe by daily experience, when God a litle withdraweth his hand from vsus. And that he might the better expreſſe, that both theſe are the frée giftes of God, he ſpeaketh, namely that they are giuen vsus for Chriſt his ſake, or by the grace of Chriſt▪ whereby he excludeth all reſpect of merite. This place alſo make againſt the opinion of the Schoolemen, wherein they teach, that the latter graces are the rewardes of our merit, becauſe we hauehave vſed the firſt aright. Truely I doe not deny, but the Lorde doth reward in vsus the right vſe of his graces, with more ample graces, ſo that thou doſt not oppoſe thine owne merite againſt his frée liberalitie, and againſt the merite of Chriſt, which they doe.
30 Hauing the ſame ſtrife. By his owne example alſo, he confirmeth that which he ſayd, which addeth no litle authoritie vntounto his doctrine. And he admoniſheth them, that thoſe workes are no cauſe why they ſhould be troubled at his bonds, looking for the ende of their ſtrife.