A Paraphrase on the New Testament, Philippians
The Epiſtle of PAUL the Apoſtle to the PHILIPPIANS.
CHAP. I.
1. PAul and Timotheus the ſervants of Jeſus Chriſt, to all the ſaints in Chriſt Jeſus, which are at Philippi, with the biſhops and deacons: 2. Grace be unto you, and peace from God our Father, and from the Lord Jeſus Chriſt.
1, 2. I Paul, and Timothy now with me, ſend greeting with this Epiſtle to all the Saints (or Chriſtians) which are at Philippi, with the Biſhops and Deacons there; wiſhing to them Grace and Peace, which are all Bleſſings in ſum, from God our Father, and Jeſus Chriſt our Lord.
Note, 1. That Dr. Hammond affirming, That Paul meant here all the Biſhops and Deacons in Macedonia, or a whole Province, doth this without any cogent Proof; as he ſaith the like of Corinth, Epheſus, &c. though it may be granted, that conſequently they to whom theſe Epiſtles were written, were to communicate them to as many as they could.
2. That he contradicteth himſelf in ſaying, there was but one Biſhop in a City; when elſewhere he ſaith, there was one of the Jews Church, and another of the Gentiles.
3. That Paul ſaith it was [the Saints which are at Philippi, with the Biſhops and Deacons], to wit, which were at Philippi with them. But ſure all that were in a Province ſo great, were not at Philippi.
And his Concluſion, That every Church in Scripture-times had but One Biſhop, with Deacons his Servants, [there being then no middle Order in uſe;] and that in all the New Teſtament the Words [Biſhop and Presbyter] ſignified onelyonly ſuch as we now call Biſhops, 1. Is contrary to the Deſcriptions of the Churches of Jeruſalem, Antioch, Corinth, &c. where, in one Aſſembly, there were ſo many Prophets ſit for the Publick Miniſtry, that they needed regulating reſtraint in Miniſtring. 2. But thus he muſt maintain, That de facto no Church had then more than one Presbyter, and ſo no B;iſhop more than one ſixed Congregation, (being but in one place at one time:) And ſo that there was no Biſhop that governed Presbyters, nor any Presbyters ſubject to Biſhops, (but onelyonly to Itinerant Apoſtles.) So that all that remaineth in controverſie will be, Who inſtituted this middle Order of Presbyters after Scripture times? and▪ Quo jure? and, How it's proved that they had Power ſo to do?
3. I thank my God upon every remembrance of you, 4. (Always in every prayer of mine for you all, making requeſt with joy)
3, 4. Whenever I remember you, it is with thankfulneſs to God; and in all my Prayers for you, I do it with joy.
5. For your fellowſhip in the goſpel from the firſt day until now;
5. For the hearty Communion and Communication in and for the Goſpel, which you have exerciſed from the firſt day of your Converſion until now.
6. Being confident of this very thing, that he which hath begun a good work in you, will perform it until the day of Jeſus Chriſt.
6. Not doubting but God, who hath been the Author of this good Beginning, will carry it on, till you▪ are preſented perfect in the day of the coming of Chriſt.
7. Even as it is meet for me to think this of you all, becauſe I have you in my heart, in as much as both in my bonds, and in the defence and confirmation of the goſpel, ye all are partakers of my grace.
7. It is meet that I think this of you all; for you have a great room in my Heart, becauſe in my Bonds and Sufferings, and in all that we do for the defence and confirmation of the Goſpel, you have manifeſted the ſame Grace, and by your Communication and Cooperation have your part in the Bleſſing and Reward of my Miniſterial Grace and Labours.
8. For God is my record, how greatly I long after you all, in the bowels of Jeſus Chriſt.
8. For God is my Witneſs, with what earneſt Love I long for your Welfare; even with that Love which Chriſt hath kindled in me for his own ſake, who loveth you.
9. And this I pray, that your love may abound yet more and more in knowledge, and in all judgment;
9. And my Prayer for you is, That you may increaſe and abound in holy Love to Chriſt and his Goſpel, and each other, and in all ſpiritual Wiſdom and diſcerning Judgment.
10. That ye may approve things that are excellent; that ye may be ſincere, and without offence till the day of Chriſt;
10. That you may yet more grow up in the Approbation and Love of the excellent things of Chriſtian Faith, and Life, and Hope, and may be ſound and ſincere in Faith and Life, without warping in Judgment, or ſcandal in Practice, till the Day of Judgment.
11. Being filled with the fruits of righteouſneſs, which are by Jeſus Chriſt unto the glory and praiſe of God.
11. And that you may abound with all that Righteouſneſs towards God and Man, which is the true Fruit of Faith and of the Spirit, by which you may praiſe and glorifie God.
12. But I would ye ſhould underſtand, brethren, that the things which happened unto me, have fallen out rather unto the furtherance of the goſpel:
12. I think meet to give you notice, leſt miſinformation diſcourage you, that my Impriſonment and S…fferings have not hindered but furthered the Goſpel.
13. So that my bonds in Chriſt are manifeſt in all the palace, and in all other places;
13. For my Impriſonment for Chriſt, hath but made me, and conſequently my Preaching, to be known in the Court, and Places of Judicature, and abroad to others.
14. And many of the brethren in the Lord waxing confident by my bonds, are much more bold to ſpeak the word without fear.
14. And the Example of my Patience, Boldneſs and Succeſs in Suffering, hath emboldned many of the Brethren, confidently, without fear, to preach and profeſs the Goſpel.
15. Some indeed preach Chriſt even of envy and ſtrife; and ſome alſo of good will. 16. The one preach Chriſt of contention, not ſincerely, ſuppoſing to add affliction to my bonds: 17. But the other of love, knowing that I am ſet for the defence of the goſpel.
15, 16, 17. There be ſome here at Rome, and elſewhere, that becauſe I reprove them for Judaizing, by obtruding the Law and Ceremonies of Moſes on the Gentiles, and ſuch other Cauſes, are quarrelſom with me, and ſeek Defamation; and while they preach Chriſt, it is with the mixture of Spleen and Bitterneſs againſt me, and in an envious, ſtriving, and reproachful manner, againſt me, and ſuch as I, who conform not to their Ceremonious Impoſitions. Thus ſome preach the ſame Chriſt that I do, but contentiouſly, and not in ſincerity, and love, and meekneſs, but to add to my Bonds the Affliction of Mens Contempt and Diſaffection, to turn the Hearts of People from me and my Miniſtry. But there are others that preach in Chriſtian Love, and carry it with Kindneſs toward me, knowing that I am called to propagate and defend Chriſts Goſpel, and that it's it that I ſuffer for, and not for my Fault and Errour, as the other would perſuade the People.
18. What then? notwithſtanding every way, whether in pretence, or in truth, Chriſt is preached; and I therein do rejoyce, yea, and will rejoyce.
18. But though ſome ſeek Preeminence, and their own Honour and Intereſt, and envy me, and join too much ſelf-ſeeking with the Preaching of the Goſpel, and do it not with the Love and Sincerity that they ought; yet every way Chriſt is preached, and I therein rejoice, yea, and will rejoice.
Note, 1. That they miſtake who think Paul ſpeaketh of the Preachers of falſe Doctrine in any great Point; for he would not rejoice in that. It is but preaching with corrupt Paſſions and Purpoſes, perhaps for little Differences, in a ſplenetick manner, contrary to Love and Peaceableneſs.
2. Paul here entreth his profeſſed Diſſent, both againſt Church-Tyranny, that would forbid thoſe to preach that croſs them and their Opinions or intereſt, and againſt thoſe Separatiſts who cry down the Miniſtry of thoſe that are faulty in tolerable things, yea that croſs them and their Way.
19. For I know that this ſhall turn to my ſalvation through your prayer, and the ſupply of the Spirit of Jeſus Chriſt,
19. For I doubt not but even this accumulating Affliction on me, by envious Brethren, with Heathen Perſecutors, ſhall through your Prayer, and Chriſts Spirit, all turn to good, and but further my own and other Mens Salvation.
20. According to my earneſt expectation, and my hope, that in nothing I ſhall be aſhamed, but that with all boldneſs, as always, ſo now alſo Chriſt ſhall be magnified in my body, whether it be by life or by death.
20. For, as it is my earneſt expectation, ſo it is my comfortable hope, that whether it be by my Life or Death, all that befalls my Body ſhall be to the honour of Chriſt, and then I have my End.
21. For to me to live is Chriſt, and to die is gain.
21. For to me to live, is to ſerve and honour Chriſt; he is the End of my Life, and his Work the Buſineſs; it is for Chriſt that I live; and if I die, it will be my gain.
22. But if I live in the fleſh, this is the fruit of my labour: yet what I ſhall chooſe I wo… not.
22. But if God will have me live longer, it will be time given for my fruitful Labour, (or it will be worth deſiring, for my Labour ſake;) or, as Beza, [whether it will be worth my Labour and Suffering,] and what to chuſe (if God would leave it to my choice) I know not.
23. For I am in a ſtreight betwixt two, having a deſire to depart, and to be with Chriſt; which is far better:
23. For it is to me a great difficulty to know which is more deſirable: I would fain be with Chriſt, which is far better for me than to be here.
24. Nevertheleſs to abide in the fleſh, is more needful for you.
24. But my Life ſeemeth more needful for your further Service.
25. And having this confidence, I know that I ſhall abide and continue with you all, for your furtherance and joy of faith;
25. And being aſſured of this, (and knowing withal Chriſts Love to his Church) I am perſuaded that I ſhall yet longer continue in Life, for your furtherance, and comfort, and confirmation in your Chriſtian Faith and Hope.
26. That your rejoycing may be more abundant in Jeſus Chriſt for me, by my coming to you again.
26. That when you ſee me with you again, you may greatly for my ſake rejoice in Chriſt.
27. OnelyOnly let your converſation be as it becometh the goſpel of Chriſt: that whether I come and ſee you, or elſe be abſent, I may hear of your affairs, that ye ſtand faſt in one ſpirit, with one mind, ſtriving together for the faith of the goſpel;
27. But I beſeech you look to this one thing on your own part, that your Converſation may be ſuch as becometh the Belief and Profeſſion of the Goſpel of Salvation; that whether I come again to you, or not, I may hear that you ſtand faſt, in One Spirit actuating you, and with One Mind and loving Concord (not ſtriving againſt one another, as Perſecutors and Sectaries do, but) cooperating and ſtriving together, to defend and propagate the Belief of the Goſpel, (though you may differ about many leſſer things.)
28. And in nothing terrified by your adverſaries: which is to them an evident token of perdition, but to you of ſalvation, and that of God.
28. And that you be in nothing terrified by your Adverſaries Power or Rage; for their Perſecuting, and your Patience, are an evident Prognoſtick of their Perdition, but of your Salvation, even by God, who will condemn the Wicked, and juſtifie the Juſt.
29. For unto you it is given in the behalf of Chriſt, not onelyonly to believe on him, but alſo to ſuffer for his ſake;
29. For it is a great addition to your Honour and Felicity, that God hath given you this Bleſſing, not onelyonly to believe on Chriſt as Chriſtians, but to ſuffer for him as Martyrs. (For by this you have the Promiſe of the greateſt Reward.)
30. Having the ſame conflict which ye ſaw in me, and now hear to be in me.
30. Having the ſame kind of Conflict with Oppoſers and Perſecutors, which you ſaw me have when I was with you, and now hear that I have at Rome when I am from you.
Note, It is meer violence to the Text, which the Socinians uſe with Ver. 21, 23. while they expound Ver. 21. of [Gain to the Church by my Martyrdom, and to me onelyonly as I ſhall be rewarded as a Martyr at Chriſts coming;] and Ver. 23. of [A deſire to depart by Martyrdom, that I may be with Chriſt at the Reſurrection;] or, [which is far better for the Church, that will gain more by my Martyrdom, than my Preaching:] Clean contrary to what he ſaith Ver. 24, 25. and to the plain Text. Men that can thus uſe the Scripture, may believe what they liſt, let God ſay what he will. Chriſt hath expreſly promiſed all his Servants, John 12.26. as well as the dying Thief, that they ſhall be with him where he is, even in Paradiſe.
CHAP. II.
1. IF there be therefore any conſolation in Chriſt, if any comfort of love, if any fellowſhip of the ſpirit, if any bowels and mercies; 2. Fulfil ye my joy, that ye be like-minded, having the ſame love, being of one accord, of one mind.
1, 2. I adjure or beſeech you therefore, as ever you take Chriſt, our common Head, for your Hope and Comfort, and look to find Comfort in the Exerciſe of Chriſtian Love to all Saints, and if you are indeed united in the Communion of the ſame Spirit, (without which you are none of Chriſts) and if you have any Bowels of Mercy to others, (as all Chriſtians muſt have,) that you yet make me more joyful by your increaſed Unanimity, that you have all one and the ſame Affection and Deſign of Life, that you all love one another as your ſelves, and be of one accord in your Doctrine and Converſe, and of one Mind and Judgment.
Note, 1. That Paul here ſuppoſeth that all Chriſtians ſhould live in this Unanimity, Love, and Concord, who do but know and agree in the great things which conſtitute true Chriſtianity, though they may not have skill enough to know Right from Wrong in many ſmall, indifferent, or circumſtantial things. The Church-Tyrants Expoſition maketh Paul to ſcorn them, rather than counſel them; as if he ſaid, [I adjure you by all the Comforts of Chriſt and his Spirit, that you be all ſo wiſe as to know all that is in the Bible, yea more, all that any Biſhops in Council and all their Canons ſhall tell you, or command you; yea, that you know not onelyonly all the Eſſentials and Integrals of Religion, but even all the things indifferent, which Canons ſhall impoſe on you, to be really indifferent, that is, that every Man and Woman know more than any Doctor on Earth kno…eth, or elſe you cannot live in Chriſtian Love and Comfort.] It is this Diabolical Expoſition of the Scripture, that hath torn and ruined the Chriſtian World.
2. And yet Paul here implieth, That no Chriſtian ſhould affectedly ſcruple any lawful Command of their Superiours, or Cuſtom of the Church, but ſhould ſo avoid Singularity and Diſobedience, as to do any thing, ſave ſin, for Peace and Concord.
3. Let nothing be done through ſtrife, or vain-glory, but in lowlineſs of mind let each eſteem other better then themſelves.
3. Let not Pride make you vain-glorious and contentious; but let Chriſtian Humility make you ſo low in your own Eyes, as to be more inclinable to think highly of other Mens Wiſdom and Goodneſs than of your own, further than Evidence conſtraineth you to think meanlier of any.
Note, That Paul knew that it was Pride of Mens own Knowledge and Goodneſs, (eſpecially in the Clergy) ſetting them in a vain-glorious ſtriving againſt each other, that was like to cauſe Schiſm in the Church.
4. Look not every man on his own things, but every man alſo on the things of others.
4. Specially take heed of Selfiſhneſs, which maketh Men over-regardful of all that is their own, their own Intereſt in Honour, of Profit, or Opinion; and to ſet too light by other Mens, yea, to ſet againſt the Intereſt of others to advance their own.
Note, That Self-denial and Love (or, to love others as our ſelves) are the great Means to keep and caſt out Schiſm; and the want of them in Clergy and Laity, is the common Miſchief and Ruine of the Churches.
5, 6. Let this mind be in you, which was alſo in Chriſt Jeſus: who being in the form of God, thought it not robbery to be equal with God:
5, 6. Learn this of Chriſt, who being God, the Brightneſs of his Fathers Glory, and the expreſs Image of his Subſiſtence, (or Perſon) H…b. 1.3. thought it no Robbery to be Equal with God the Father, being One with him.
7. But made himſelf of no reputation, and took upon him the form of a ſervant, and was made in the likeneſs of men:
7. But yet condeſcended to aſſume Humane Nature, and ſo in that which was viſible was a Man, and a Servant, obliged to Obedience in the moſt humble Inſtance, and ſo made himſelf, by this humble Self-deni…l, of no Reputation with the unbelieving World, that knew not his Divinity thus veiled, yea, co…nted him a Malefactor.
8. And being found in faſhion as a man, he humbled himſelf, and became obedient unto death, even the death of the croſs.
8. And being viſible onelyonly in his Humane Nature, like other Men, he yet further humbled himſelf, obeying his Father, by ſubmitting to the reproachful, curſed Death of being crucified, as accuſed of Blaſphemy, and Treaſon againſt Caeſar.
9. Wherefore God alſo hath highly exalted him, and given him a name which is above every name:
9. Wherefore God hath highly exalted him in that Manhood in which he ſuffered, and hath given him greater Dignity, and Honour, and Renown than any Creature ever …ad over them all.
10. That at the name of Jeſus every knee ſhould bowe, of things in heaven, and things in earth, and things under the earth;
10. That to his Dignity and Power all Creatures ſhould be ſubject, and Angels, Men, and Devils ſhould by their ſubmiſſion reſpectively honour his Name.
11. And that every tongue ſhould confeſs, that Jeſus Chriſt is Lord to the glory of God the Father.
11. And that all reaſonable Creatures acknowledge Chriſts Dominion, to the Glory of the Father.
12. Wherefore my beloved as ye have always obeyed, not as in my preſence onelyonly, but now much more in my abſence; work out your own ſalvation with fear and trembling.
12. Wherefore as you have always lived in Obedience to Chriſt, both while I was with you, and much more ſince, go on, and finiſh or perfect that holy Obedience which God requireth of you, for the obtaining of Salvation, and that with holy care and diligence, and watchful cautelous fear of miſcarrying.
13. For it is God which worketh in you, both to will and to do of his good pleaſure.
13. Which I may the more confidently exhort you to in hope, becauſe you are not the prime Agents required to do this meerly of your ſelves, but onelyonly under God, the prime Cauſe of all Good, both of Nature and Grace, who doth not onelyonly give you Power, but worketh in you both the Act of Willing and of Working, of his own good Pleaſure.
14. Do all things without murmurings, and diſputings:
14. And do all your Works of Obedience to God, in Love and Peace with one another, without murmuring at your Work, or one another, and without provoking Wr…nglings.
15. That ye may be blameleſs and harmleſs the ſons of God without rebuke, in the midſt of a crooked and perverſe r…tion, among whom ye ſhine as lights in the world:
15. That you may be …nreproveable and ſincere, the blameleſs Sons of God, in the midſt of a naughty crooked perverſe Generation, or ſort of Men, among whom ye ſhine as lights in the World.
16. Holding forth the word of life; that I may rejoyce in the day of Chriſt, that I have not run in vain, neither laboured in vain.
16. That in the day of Chriſts Judgment, I may rejoice not only in the ſincerity of my labour, but in the ſucceſs, that I have not preached, and laboured, and ſuffered without fruit.
17. Yea, and if I be offered upon the ſacrifice and ſervice of your faith, I joy, and rejoyce with you all.
17. Yea, if I ſuffer death as a Sacrifice for the ſervice of your Faith, your Conſtancy and Welfare will make it matter of joy to me for your ſakes.
18. For the ſame cauſe alſo do ye joy, and rejoyce with me.
18. And if my ſuffering be my joy, let it be yours alſo; be not diſcouraged, but rejoyce with me.
19. But I truſt in the Lord Jeſus, to ſend Timotheus ſhortly unto you, that I alſo may be of good comfort, when I know your ſtate.
19. But I hope by the mercy of the Lord, to ſend Timothy ſhortly to you, that when by him I know your State, I may have comfort in you, as you may have in me.
20. For I have no man like-minded, who will naturally care for your ſtate.
20. For I have no man equal to him in Love to you, who will care for your State with ſuch affection, even as Nature teacheth Men, to care for their Children as themſelves.
21. For all ſeek their own, not the things which are Jeſus Chriſts.
21. For all are ſo much ſet on minding their own Matters, and ſeeking their own Intereſt, that it abateth their Zeal and Diligence in ſeeking the Intereſt and things of Chriſt.
Note, 1. That ſelfiſhly to prefer their own Carnal Intereſt to Chriſts, is a certain mark of a Graceleſs Hypocrite. 2. Therefore Paul meaneth not that all are ſuch predominantly, but that all too much ſeek their own, and Chriſts too little. 3. But that this ſelf-ſeeking is the Plague of the Clergy and Church, culpably in all in various degrees, and predominantly in Falſe-hearted Hypocrites.
22. But ye know the proof of him, that as a ſon with the father, he hath ſerved with me in the goſpel.
22. But you know what experience you and I have had of him, that with the love of a Son, and the diligence of a Servant, he hath aſſiſted me in my Miniſtry of the Goſpel.
23. Him therefore I hope to ſend preſently, ſo ſoon as I ſhall ſee how it will go with me.
23. Him I hope to ſend as ſoon as I know, and can by him tell you, how it will go with me.
24. But I truſt in the Lord, that I alſo my ſelf ſhall come ſhortly.
24. And I truſt that the Lords Mercy will deliver me, and I ſhall ſhortly come my ſelf.
25. Yet I ſuppoſed it neceſſary to ſend to you Epaphroditus, my brother, and companion in labour, and fellow-ſouldier, but your meſſenger, and he that miniſtred to my wants.
25. But I thought good to ſend you back Epaphroditus, who is my Brother and Fellow-labourer, and Meſſenger, who from you ſupplied my wants.
26. For he longed after you all, and was full of heavineſs, becauſe that ye had heard that he had been ſick.
26. He longed to be with you, and comfort you by the ſight of his health, hearing that his ſickneſs made you ſad.
27. For indeed he was ſick nigh unto death: but God had mercy on him; and not on him onelyonly, but on me alſo, leſt I ſhould have ſorrow upon ſorrow.
27. He was nig… to death, but God in mercy to him and me recovered him, not adding his death to my affliction.
28. I ſent him therefore the more carefully, that when ye ſee him again, ye may rejoyce, and that I may be the leſs ſorrowful.
28. Note, That Mercys reſtored after Danger, affect us more than thoſe continued in Proſperity.
29. Receive him therefore in the Lord with all gladneſs, and hold ſuch in reputation: 30. Becauſe for the work of Chriſt he was nigh unto death, not regarding his life to ſupply your lack of ſervice toward me.
29, 30. Receive him gladly as returned to you by God, and account ſuch honourable; for it was for the work of Chriſt, that he willingly hazarded his Life by his Travels and labour to be ſerviceable to me as your Meſſenger in your ſtead.
CHAP. III.
1. FInally, my brethren, rejoyce in the Lord. To write the ſame things to you, to me indeed is not grievous, but for you it is ſafe.
1. Finally Brethren, ſerve God with joyful hearts: That I write to you the ſame things which I have formerly taught you, and warned you of, is not through ſloth of cowardiſe in me, but for your own ſafety, as fitteſt for you.
2. Beware of dogs, beware of evil workers, beware of the conciſion.
2. To wit, that you take heed of the worrying, hurtful ſort of Men, who live in wickedneſs, and calling themſelves the Circumciſion, are indeed the Conciſion, that cut and rend the Churches.
3. For we are the circumciſion, which worſhip God in the Spirit, and rejoyce in Chriſt Jeſus, and have no confidence in the fleſh.
3. For we are the Children of Circumciſed Abraham, who worſhip God in Spirit and Truth, and have no confidence in Fleſhly Priviledges, or Carnal Ceremonious, Jewiſh Worſhip.
4. Though I might alſo have confidence in the fleſh. If any other man thinketh that he hath whereof he might truſt in the fleſh, I more:
4. Though if Judaiſm were matter of truſt or boaſting, I have more ſuch cauſe than any of them.
5. Circumciſed the eighth day, of the ſtock of Iſrael, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Phariſee; 6. Concerning zeal, perſecuting the church; touching the righteouſneſs which is in the law, blameleſs.
5, 6. I was Circumciſed as the Law required, I was an Iſraelite, a Benjamite, an Hebrew, a Phariſee, the ſtricteſt Sect in Religion; not cold in Religion, but a zealous perſecutor of the Church, which I thought had been againſt it: And as to the outward obſervance of the Law of Moſes, I ſeemed to Men ſo juſt and harmleſs, that none accuſed me.
7. But what things were gain to me, thoſe I counted loſs for Chriſt.
7. But I willingly diſclaim all confidence in theſe, and reject all as loſs that would keep me from Chriſt.
8. Yea doubtleſs, and I count all things but loſs, for the excellency of the knowledge of Chriſt Jeſus my Lord: for whom I have ſuffered the loſs of all things, and do count them but dung that I may win Chriſt,
8, 9. Yea, I reject all as loſs and hurtful to me, which ſtand againſt the excellency of the knowledge of Chriſt, for whom I have readily ſuffered the loſs of all things, and count them but as Dung in order to my part in Chriſt, and that I may be found in him.
9. And be found in him, not having mine own righteouſneſs, which is of the law, but that which is through the faith of Chriſt, the righteouſneſs which is of God by faith:
9. Not having and truſting not in that Righteouſneſs which conſiſteth in keeping the Law of Moſes, which is of my own Works, and I accounted formerly to be my juſtifying Righteouſneſs; but that which is of Faith in Chriſt, even the Righteouſneſs which is of Gods free Gift by believing acceptance of his purchaſed and offered Grace.
10. That I may know him, and the power of his reſurrection, and the fellowſhip of his ſuffering, being made conformable unto his death.
10. By which I ſhall gain the knowledge of Chriſt, and of the great Myſtery of Salvation by him, and the powerful work of his Grace and quickening Spirit and preſerving Providence, anſwering in his Members that power that raiſed him from the Dead, and a Communion with him in ſufferings, by which I ſhall be made conformable to him as Crucified for our ſins; and thus in all be made as a Member ſuitable to him that is my Head.
11. If by any means I might attain unto the reſurrection of the dead:
11. In hope that by all theſe means and methods (which I account not too dear) I may at laſt attain that bleſſed perfection in which I ſhall be alſo like him, as he is now riſen from the Dead, and glorified, in the ſtate of Immortality.
12. Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which alſo I am apprehended of Chriſt Jeſus.
12. Not that I have already attained this Conformity to my Glorified Lord, or were already perfect, by reaching all that I purſue: But I run as for this Prize, and earneſtly ſtrive, that at laſt I may lay hold on and attain the ſtate of Glory, to bring me to which Jeſus Chriſt did elect, redeem, and call me to himſelf.
13. Brethren, I count not my ſelf to have apprehended: but this one thing I do, forgetting thoſe things which are behind, and reaching forth unto thoſe things which are before, 14. I preſs toward the mark, for the prize of the high calling of God in Chriſt Jeſus.
13, 14. I know I have not yet attained the end that I ran for, even glorious Perfection: But this I do, not minding the things of the World which I have forſaken, but neglecting and forgetting them, and with all my might and diligence ſtriving towards the things which are before, I preſs or haſten towards the Mark, for that glorious Crown and Prize, for obtaining whereof, the high Calling of God by Jeſus Chriſt hath encouraged me to ſeek and hope.
15. Let us therefore, as many as be perfect be thus minded: and if in any thing ye be otherwiſe minded, God ſhall reveal even this unto you.
15. And let all that are ſound and ſincere Chriſtians, holding theſe things that are neceſſary to Salvation, be thus minded, and with joint endeavour confeſſing our Defects, thus preſs toward the End of our Faith in Love: And then, if through imperfection of Knowledge you come ſhort, and differ in other things, while you wait on God in Humility, Love, and Peace, God will in time make you know what yet is wanting to you.
16. Nevertheleſs, whereto we have already attained, let us walk by the ſame rule, let us mind the ſame thing.
16. But let all that have attained ſoundneſs in theſe neceſſary Eſſentials of Chriſtianity, ſtill live according to theſe Goſpel-Truths which we all acknowledge, and in Love and Concord practiſe and promote theſe things in which we are agreed.
Note, How directly Paul condemneth both Church-Tyrants and Sectaries, the former ſilencing, reviling, and perſecuting, and the other reproachfully cenſuring, and ſeparating from thoſe that agree in all here inſtanced, for not conſenting to needleſs Trifles of the Clergies impoſition, or to the Errours of ſuperſtitious ignorant Men.
17. Brethren, be followers together of me, and mark them which walk ſo, as ye have us for an enſample.
17. God that hath ſent me to teach you, hath herein alſo made me an Enſample to you; I beſeech you therefore herein follow me, (in humble ſtriving towards Perfection, uniting in ſincere Chriſtianity, and bearing in other things with each other, till God teach you the reſt.)
18. (For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the croſs of Chriſt: 19. Whoſe end is deſtruction, whoſe God is their belly: and whoſe glory is in their ſhame, who mind earthly thingſ.)
18, 19. For many, of whom I have oft told you, and now mention them with Tears, for their own fakes and the Churches, do ſo live, as that while they are called Chriſtians, they are ſuch Enemies to the bearing of the Croſs, in following a Crucified Chriſt, that they will ſuffer nothing for their Faith: For taking up Chriſtianity notionally in their Brains, without the Life and Power on their Hearts, the World was never overcome, or their Luſt mortified by it; ſo that their Belly, or fleſhly Luſt, is the God which they moſt love and obey; and while they glory that they know more of Chriſtian Liberty than we do, and ſo may lawfully pleaſe fleſhly Luſts, it is their Shame and Bru…tiſhneſs which they glory in: and therefore Deſtruction will be their end.
20. For our converſation is in heaven, from whence alſo we look for the Saviour, the Lord Jeſus Chriſt: 21. Who ſhall change our vile body, that it may be faſhioned like unto his glorious body, according to the working whereby he is able even to ſubdue all things unto himſelf.
20, 21. But our City freedom, Relation, Treaſure, Converſe, and Buſineſs is in Heaven, among the Heavenly Society, in the Jeruſalem above; From thence, by Faith and joyful Hope, we look for the Saviour, the Lord Jeſus, who is our Head and Interceſſour there; and who will not onelyonly receive our Souls at death, but will alſo change theſe vile Bodies, (which being made of the low diſſoluble Elements, are a clog to our Souls, and muſt corrupt like the Fleſh of Bruits) and will make them like his own now-glorious Body, (ſpiritual, incorruptible, and glorious;) and this he can and will do, how unlikely ſoever it appears to us, by the exerciſe of his Omnipotency, by which he can conquer all Difficulties and Enemies, for the accompliſhing of the Work of the Salvation of his Church.
Note, 1. That the great difference between miſerable Hypocrites and ſound Chriſtians is, that the former ſet moſt by Fleſh and Earth, and the latter by the Hopes of Heaven, to which they ſubject all worldly Intereſt, and on which and for which they live and labour moſt, as Worldlings do for a Worldly Welfare.
2. That a falſe, ſenſual, worldly, unmortified Heart, betrayeth Hypocrites into worldly ſenſual Opinions and Hereſies, and they eaſily believe all to be lawful which maketh for their fleſhly worldly Intereſts and Luſts, becauſe their falſe Hearts would have it to be lawful.
CHAP. IV.
1. THerefore, my brethren, dearly beloved and longed for, my joy and crown, ſo ſtand faſt in the Lord, my dearly beloved.
1. Note, That the moſt amiable Chriſtians have need of Warning and earneſt Exhortation againſt Backſliding by Temptation and Deceivers.
2. I beſeech Euodias, and beſeech Syntiche, that they be of the ſame mind in the Lord.
2. Note, It's like he heard of Contention between theſe two, which he beſeecheth them to ceaſe.
3. And I intreat thee alſo, true yokefellow, help thoſe women which laboured with me in the goſpel, with Clement alſo, and with other my fellow labourers, whoſe names are in the book of life.
3. And I intreat thee, my true Fellow-labourer, (it's like he meaneth Epaphroditus, but uncertain:) take care of thoſe Women that furthered our Work, (by entertaining us, and ſuffering for the Faith,) with Clement, and other Helpers, who are of the number of thoſe that God will own.
4. Rejoyce in the Lord alway, and again I ſay, Rejoyce.
4. Rejoice in the Intereſt you have in the Lord, his Grace, and Protection, and Promiſe of Glory: Yea, I again urge it on you, Always rejoice.
Note, 1. That Chriſtians even in a ſtate of oppoſition from the World, have always greater cauſe of rejoicing in God, than of ſorrow for the World, (Though if they wilfully ſin, it may interrupt their Joy, by making them unfit for it, as Wounds and Sickneſs do the Body.)
2. That holy Joy in the Lord is that Flower of Religion which all Chriſtians ſhould deſire, and chiefly labour to attain.
5. Let your moderation be known unto all men. The Lord is at hand.
5. Let all Men ſee that you put the beſt ſenſe on all that befals you from God and Man, and that you take nothing by impatience or uncharitableneſs at the worſt, but can ſuffer Injuries: For God is with you, and the day of his delivering you is near.
6. Be careful for nothing: but in every thing by prayer and ſupplication with thankſgiving, let your requeſts be made known unto God.
6. Let no Want or Danger diſturb your Mind with anxious diſtruſtful Cares; but in every Caſe, go and open it to God in Prayer, for your ſelves and others, with Thankſgiving for what you have received, as beſeemeth thoſe who truly truſt in God.
7. And the peace of God which paſſeth all underſtanding, ſhall keep your hearts and minds through Chriſt Jeſus.
7. And by this Lenity of Mind, and Truſt in God by Prayer, the Peace which you ſhall have in Gods Love to you, in your own Souls, and in Concord with the Church, which is of ineſtimable value, above much notional Knowledge, ſhall, as a Garriſon, keep your Affections from diſturbance, and your Judgments from Errour, through the Grace of Chriſt.
8. Finally, brethren, whatſoever things are true, whatſoever things are honeſt, whatſoever things are juſt, whatſoever things are pure, whatſoever things are lovely, whatſoever things are of good report; if there be any virtue, and if there be any praiſe, think on theſe things.
8. In general, to conclude, Be ſure that you cleave to Truth, againſt Falſhood; to things ſeemly and venerable, againſt things ſhameful; to things juſt, againſt Injuſtice; to things pure, againſt Luſt and Pollution; to things truly amiable, againſt deceiving Paint and flattering Allurements; to things deſervedly of good report and approved by Men, againſt Scandal. In a word, Let all things that are truly virtuous and praiſe-worthy▪ be faithfully minded and followed by you.
9. Thoſe things which ye have both learned and received, and heard and ſeen in me, do: and the God of peace ſhall be with you.
9. Practice the Doctrine which you have heard and received from me, and the good Example which you have ſeen in me; and the God of Love and Peace will be with you, thus walking in Love and Peace.
10. But I rejoyced in the Lord greatly, that now at the laſt your care of me hath flouriſhed again, wherein ye were alſo careful, but ye lacked opportunity.
10. I was glad, and thanked God, that your Care of my Supply at laſt revived; not that I ſuppoſe it dead before, but that you lacked opportunity of ſending to me, rather than Will, and Care of me.
11. Not that I ſpeak in reſpect of want: for I have learned in whatſoever ſtate I am, therewith to be content.
11. I mean not that I ſo much rejoice that my Wants were ſupplied: For I have learned to be of a quiet and contented Mind, in whatever Condition God ſhall bring me.
12. I know both how to be abaſed, and I know how to abound: every where, and in all things I am inſtructed, both to be full and to be hungry, both to abound and to ſuffer need.
12. I know how to be in a low and poor Condition, without repining; and how to have Plenty, without ſenſuality and abuſe: I have learn'd how to live in every Place and Caſe, both to be fully provided, and to be in hunger through poverty, to abound, and to ſuffer need, and glorifie God in all.
13. I can do all things through Chriſt which ſtrengtheneth me.
13. All this is but my Duty; and Chriſt will ſtrengthen me for all that he calls me to.
14. Notwithſtanding, ye have well done, that ye did communicate with my affliction.
14. But this Communication for my Supply in my Suffering for the Goſpel, was your Duty, and you did well in doing it.
15. Now ye Philippians know alſo, that in the beginning of the goſpel, when I departed from Macedonia, no church communicated with me, as concerning giving and receiving, but ye onelyonly.
15. I ſuppoſe you know that this Honour of Contributing to me was due onelyonly to you, when I firſt had preached the Goſpel in Macedonia, no other Church doing the like at my departure.
16. For even in Theſſalonica ye ſent once and again unto my neceſſity.
16. Note, How much profeſſed Chriſtians differ in Liberality, as they do in Charity.
17. Not becauſe I deſire a gift: but I deſire fruit that may abound to your account.
17. Not that I am craving more by commending you, or value moſt my own Supplies; but I commend and deſire your Fruitfulneſs in Good Works, that it may abound to your own conſolation, when you muſt be accountable for all to God.
18. But I have all, 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.
18. But I certifie you, that I received your Gift from Epaphroditus, and it was a very liberal Supply to me; and to encourage you, I add, That under and through Chriſt, the great propitiating Sacrifice, ſuch Works are the ſweet Incenſe and Sacrifice acceptable and pleaſing to God.
19. But my God ſhall ſupply all your need, according to his riches in glory, by Chriſt Jeſus.
19. And my God, who employeth me in his Work, will ſee that you ſhall loſe nothing by furthering his Service, but, out of the Riches of his Glory by Chriſt, will give a more excellent Supply of all your Wants.
20. Now unto God and our Father be glory for ever and ever, Amen.
20. Now to God, who is Love, and a Father to us through Chriſt, be Glory for all his Mercies, and for and by all his Works, for ever. Amen.
21, 22, 23. Salute every ſaint in Chriſt Jeſus. The brethren which are with me greet you. All the ſaints ſalute you, chiefly they that are of Ceſars houſhold. The grace of our Lord Jeſus Chriſt be with you all, Amen.
Note, 1. That Chriſtians were all then called Saints, becauſe they were by Profeſſion and Vow devoted to God in the Covenant of Holineſs, and were not debauched, as Multitudes now are.
2. That God had his Saints even in a Heathen, Perſecuting Emperours Family.
3. That the Grace of Chriſt is the Sum of all Benediction on Earth.