An Exposition of Pauls Epistles, Letter 6
The Epistle of St. Paul to the PHILIPPIANS Analytically expounded.
The Contents.
PHilippi was a City of Macedonia, wherein the Apostle, that hee might begin a Church, did both notable things, and suffered hardships, as appears, Acts 16.
The occasion of writing the Epistle was this: The Philippians had sent their Pastor Epaphroditus with money to the Apostle, to relieve his wants, while hee was kept prisoner at Rome: The Apostle taking hold of this occasion, writes this Epistle to confirm them in faith and godliness.
(1.) By arming their hearts against the scandal of the Cross, and of his bonds, and exhorting them to constancy, in the first Chapter.
(2.) By exhorting them to agreement among themselves, and other vertues which conduce thereunto, Chap. 2.
(3.) By exhorting them with joy to rest upon the grace and vertue of Christ, as abundantly sufficient for their sanctification and salvation; and that they would beware of false Apostles, and follow the example of the Apostles and holy Ministers of Christ, Chap. 3.
(4.) After some Rules given touching Christian vertues, by declaring his thankfulness for their bounty towards him, Chap. 4.
CHAP. I.
OMitting the Preface of the Epistle, which is comprehended in the first and second verses, there are three parts of this Chapter: (1) A confirmation of the Philippians Faith, in which also the Apostle assures them of his love towards them, unto vers. 12. (2) A removing the scandal, that the Philippians should not bee offended a… the afflictions which hee under-went, unto vers. 27. (3) An exhortation to continue inoffensively in the course of holiness, unto the end.
Vers. 1. Paul and Timotheus the servants of Iesus Christ, to all the Saints in Christ Iesus which are at Philippi, with the Bishops and Deacons.
The Preface is taken up in a direction of the Epistle, and a salutation of the Philippians. The direction of the Epistle is from Paul, and from Timothy a Disciple, as it were a witness of the Apostles diligence, in this his admonition to the Church of the Philippians, and its Bishops and Deacons, that is, Pastors and other Ecclesiastical Rulers, who were joyned to the Pastors, to take care of the life and manners, and other necessaries of the Church.
Vers. 2. Grace bee unto you, and Peace from God our Father, and from the Lord Iesus Christ.
The salutation contains an Apostolical benediction, wherein hee wisheth them Grace and Peace from God through Christ, as his custome was to other Churches which hee wrote to. This Church was well enough acquainted with the Apostles authority: for hee was very much esteemed and favoured by the Philippians; therefore it was meet that hee should bee brief in confirming his authority over them, and winning their good will towards himself.
Vers. 3. I thank my God upon every remembrance of you.
The first part of the Chapter; wherein hee confirm… the Philippians in the Faith of the Gospel, and assures them of his love towards them, by seven Arguments: The Proposition to bee proved is, That yee ought to bee strengthened and confirmed in the Faith.
Argum. 1. Your condition in the Grace of God deserves that I should continually give thanks to God for it, as often as I remember you: Therefore you should bee strengthened in the Faith.
Vers. 4. Alwaies in every prayer of mine for …ou all, making request with joy,
Argum. 2. I am so certainly perswaded of your salvation, that I cannot pray for you but with joy: Therefore, &c.
Vers. 5. For your fellowship in the Gospel from the first day until now;
Argum. 3. You have carryed your selves stedfastly ever since yee were called unto the fellowship of the Gospel; even as it becomes Beleevers and Saints; so that your communion and fellowship in the Gospel was ever most pleasing to mee: Therefore, &c.
Vers. 6. Being confident of this very thing, that hee which hath begun a good work in you, will perform it until the day of Iesus Christ:
Argum. 4. I am perswaded that God hath begun the work of special Grace in you, and that hee will not leave off that his work in you, till hee hath perfected it in your perseverance, and manifested it to bee perfected in the comming of Christ: Therefore, &c.
Vers. 7. Even as it is meet for mee to think this of you all, because I have you in my heart, inasmuch as both in my bonds, and in the defence and confirmation of the Gospel, yee are all partakers of my Grace.
Argum. 5. Confirming the same. It is fit that I should think this, because I assuredly find by certain marks, that you are true Beleevers, and living members of Christ. A sign whereof is, that yee were in heart and deed partakers with mee of the Grace bestowed on mee (that is, of my sufferings, which through the Grace of God, I underwent for the Gospel, when I was in bonds) and partakers also of my labours, which I performed in the defence and propagation of the Gospel: Therefore, &c.
Vers. 8. For God is my record, how greatly I long after you all, in the bowels of Iesus Christ.
Argum. 6. God, who hath united my soul to you, is witness how greatly I love you in the bowels of Christ, or in the most near affection of Christian love, and how I desire to enjoy your fellowship.
Vers. 9. And this I pray, that your love may abound yet more and more in knowledge, and in all judgement.
Argum. 7. As I must needs confess there is no small Faith and Love, and experimentally-confirmed knowledge of divine things in you, so upon hope of your future encrease, I begge that your love may abound more and more, from a more full knowledge and feeling of Gods love towards you in Christ: Therefore unless you will disesteem and vilifie my hope of you, and continual prayer for you, more than is fitting you should, you ought to bee strengthened in Faith.
Vers. 10. That yee may approve things that are excellent, that yee may bee sincere and without offence till the day of Christ,
11. Being filled with the fruits of Righteousness, which are by Iesus Christ, unto the glory and praise of God.
Hee shews four ends of this his prayer, and also adds as many more points of his prayer. (1) That yee may bee able to prove those things which differ, that is, that yee may discern truth from fashood in doctrine, and good from evil in framing your lives: and to chuse that which is most excellent. (2) That yee may bee sincere without any mixture of humane traditions in worship and heart, and also pure in life and manners. (3) That yee may walk inoffensively, and without occasioning scandal to others, and make progress in the Faith unto the meeting of the Lord. (4) That yee may bee filled with the fruits of Righteousness, which arise from Faith in Christ, and tend to the glory of God.
The Second Part.
Vers. 12. But I would you should understand, Brethren, that the things which happened unto mee, have fallen out rather to the furtherance of the Gospel.
The second part of the Chapter follows, in which the Apostle removes that scandal which they might take from his afflictions, which hee suffered for the Gospel; and this hee doth by nine Arguments, which prove that the Philippians ought not to bee offended at the Apostles afflictions.
Argum. 1. Generally. My afflictions have occasioned the furtherance of the Gospel, and not its hinderance: Therefore you should not bee offended at them.
Vers. 13. So that my bonds in Christ are manifest in all the palace, and in all other places.
Argum. 2. More specially. The cause of the Gospel for which I suffered, is by my afflictions made more famous both in Neroes Court, and other places: Therefore you should not bee offended at them, but rather confirmed by my constancy under bonds.
Vers. 14. And many of the Brethren in the Lord, waxing confident by my bonds, are much more bold to speak the Word without fear.
Argum. 3. More Brethren are encouraged more freely to declare and preach the Gospel: Therefore there is no reason you should bee offended at my cross, but being instructed by others example, rather that you should be confirmed in the Faith.
Vers. 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.
Argum. 4. Proposed by way of redargution to an objection: Though it bee true that some envy my glory, which I get by constancy under my bonds, such as are the Jewish false Apostles, who were wont to contend with mee about their Legal Ceremonies, and who preach the Gospel of Christ, mixing it with their leaven, partly to trouble and vex mee, and to breed envy in their hearers; partly, lest I should seem to surpass them in any thing; and in the last place, partly that by these means they may add affliction to my bonds: yet there are others who preach Christ with an honest mind, and out of love indeavour to uphold my cause, knowing that Christ hath appointed mee an Apostle for the defence of the Gospel; and now honoured mee with the glory of bonds: Therefore you ought not to bee ashamed of my chain, or offended at my cross.
Vers. 18. What then? notwithstanding every way, whether in pretence, or in truth, Christ is preached, and I therein do rejoyce, yea, and will rejoyce.
Argum. 5. Every way I occasion the preaching of the Gospel by those that envy mee; for this I rejoyce, that the name of Christ is made famous by my bonds, and by others preaching, let it bee what it will: Therefore you also should rejoyce with mee, and not bee offended at my bonds.
Vers. 19. For I know that this shall turn to my salvation through your prayers, and the supply of the Spirit of Iesus Christ,
Argum. 6. I am so far from being dejected at my afflictions; that I am fully perswaded, that even this affliction shall turn to my salvation, and that by the help of your prayers the Spirit of Christ shall daily bee more plentifully bestowed upon mee: Therefore, &c.
Vers. 20. According to my earnest expectation, and my hope, that in nothing I shall bee ashamed, but that with all boldness, as alwaies, so now also Christ shall bee magnified in my body, whether it bee by life or by death.
He explains this perswasion more particularly, and adds,
Argum. 7. In Christ my advanced Head, I do with hope expect, not onelyonly that I shall never bee ashamed, as being destitute of Christs help, but also that Christ shall bee glorified in mee by a free preaching and confession of the Gospel, whether my life bee further prolonged or ended by Martyrdome: Therefore, &c.
Vers. 21. For to mee to live is Christ, and to dye is gain:
Argum. 8. I am prepared to dye for Christ, and am indifferent whether I live or dye, whether I bee afflicted or no, so that Christ bee glorified: for Christ is gain to mee, if I live longer, because being alive, I shall preach Christ, Christ is gain also though I dye presently, because then I shall go to Christ, and for ever continue with him. And therefore you, regarding nothing but what advanceth the glory of Christ, ought not to bee offended at my chain.
Vers. 22. But if I live in the flesh, this is the fruit of my labour; yet what I shall chuse, I wot not.
Hee confirms this Argument, in that it would bee very difficult for him to chuse what to do, if hee had his liber…y, either to dye or live; for the fruit of the work of his Ministery encouraged him still to live; but his desire to enjoy Christ perswaded him to dye, so that hee could not easily determine which of these hee should chuse. Hence it is plain, that the Apostle was not troubled at his bonds, as long as they made for the glory of Christ.
Vers. 23. For I am in a straight betwixt two, having a desire to depart, and to bee with Christ, which is far better:
24. Nevertheless to abide in the flesh is more needful for you.
Hee further illustrates the same, shewing that hee is mightily straightned on the one side with a desire to enjoy Christ, than which nothing could bee more desirable if hee respected his own advantage, but on the other side hee saw it would conduce to the Churches profit, if his bodily life were yet continued. 'Tis therefore evident that not onelyonly affliction, but death also would bee acceptable to him for Christ.
Vers. 25. And having this confidence, I know that I shall abide and continue with you all, for your furtherance and joy of Faith,
26. That your rejoycing may bee more abundant in Iesus Christ for mee, by my comming to you again.
Arg. 9. To remove the scandal of the cross lying upon him, hee further adds, that although I am prepared to dye, yet I am assured by revelation I shall not dye yet, but shall live to further your salvation, and the joy of your Faith, and that I shall return to you, and bee with you, that your glorying in Christ may abound, considering and seeing the power of Christ in my freedome and return: Therefore you ought not to bee offended at my bonds, but to bee confirmed in the Faith.
The third Part.
Vers. 27. OnelyOnly let your conversation bee as becommeth the Gospel of Christ; that whether I come and see you, or else bee absent, I may hear of your affairs, that you stand fast in one Spirit, with one mind striving togethar for the Faith of the Gospel;
The third part of the Chapter follows, containing an exhortation to constancy in Faith, that they would persist unanimous in the profession of the Gospel, striving by Faith against all adversaries. The Arguments hereof, which prove they must stedfastly persevere in the profession of Faith, are nine.
OnelyOnly] Argum. 1. I onelyonly desire one thing of you, that yee would walk worthy of the Gospel, that is, that yee would order your conversation according to the rule of the Evangelical Doctrine, onelyonly looking to your own duty, but not medling with any thing else: Therefore whatever doth befall, you must proceed stedfastly in the Faith of the Gospel.
Worthily] Argum. 2. The worthiness of the Gospel of Chris…, and your right unto the City of the Saints, requires this of you: Persevere therefore stedfastly.
That whether] Argum. 3. Whether I am present or absent, I shall receive comfort from your courage and constancy in the Faith: Therefore, &c.
Vers. 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.
Argum. 4. There is no reason you should bee afraid of your adversaries threatnings, or power: Therefore, &c.
Which is to them] Argum. 5. It is a token of sudden destruction to all your persecutors, that they bear a hostile mind towards the Church: Therefore, &c.
To you] Argum. 6. Your constant defence of the Gospel against opposers, is a certain mark and sign of victory and salvation, which God will bestow upon you that are defenders of the Gospel: Therefore, &c.
Of God] Argum. 7. It comes from God by his special counsel, and it is for your salvation which defend the Gospel, that you are to engage with adversaries: Therefore, &c.
Vers. 29. For unto you it is given in the behalf of Christ, not onelyonly to beleeve on him, but also to suffer for his sake.
Argum. 8. It is a singular gift bestowed upon you, above many other beleevers, and that for the merits of Christ, that you are not onelyonly to beleeve in Christ, but also that yee now do suffer, or hereafter shall suffer for the Faith of Christ.
Vers. 30. Having the same conflict which yee saw in mee, and now hear to bee in mee.
Argum. 9. You have mee for your companion and copartner in your afflictions, who, as you know, have suffered many things both at Philippi, and elsewhere, and now do suffer bonds at Rome: Therefore you ought without fear to continue in the faith and profession of the Gospel.
CHAP. II.
THe Apostle before exhorted the Philippians to bee armed against their enemies, here to bee at agreement with their brethren.
There are two parts of the Chapter: The first contains an exhortation to mutual peace, unto vers. 19.
The second their comfort: To perswade them to peace, hee propounds fifteen Arguments: All which prove that they ought to imbrace agreement in faith, love, and the study of good works.
Vers. 1. If there bee therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies:
Argum. 1. Is very swasive and pathetical, it runs thus, I earnestly intreat, that yee would maintain concord among your selves, ingaging you thereunto by your duties, and by what ever is most dear to you: Therefore, if either my Apostolical exhortation have any weight with you, or if you have ever found any consolation in Christ; if I who am bound may expect any comfort from you, if there bee any communion of the Spirit betwixt mee and you, if you will shew any mercy towards mee, you must preserve mutual peace among you.
Vers. 2. Fulfil yee my joy, that yee bee like minded, having the same love, being of one accord, of one mind:
Argum. 2. You have already many wayes occasioned my joy, as to what remains, if yee maintain peace, you will fulfill and compleat my joy: Therefore let it bee your endeavour that yee beleeve the same things, and will the same things, or that being unamimous in love, yee may approve the same thing, and being alike affected, you may bee united together in mindes and hearts. Here the exhortation is expresly mentioned.
Vers. 3. Let nothing bee done through strife, or vain-glory, but in lowliness of minde, let each esteem other better than themselves.
Hee subjoyns four Helps which will make the obedience to his Exhortation more facile and easie, and which may bee reckoned as members of the Exhortation, and may serve also as Arguments to prove the Position.
(1.) That they would shun contention and vain-glory, to which if any one give way, he will presently discontinue peace. Hence Arg. 3. If ye will shun contention and vain-glory, you will preserve peace: Therefore unless yee will profess these vices, you must maintain peace.
But in] (2.) That they would study in lowliness of minde from their heart to prefer others before themselves, as better than themselves; which thought may consist with truth, and bee without deceit, because this our opinion of other our brethren, doth not require an absolute judgement, but is contented partly with a suspended, partly with a negative judgement, by which wee may say, that happily one thing being compared with another, hee is better than I, or for as much as I know of him, and my self, I will not prefer my self before him; but him before me, because I am ignorant of the secrets of his heart, but I know the perversness of my own heart. Hence Arg. 4. If from the humbleness of your minde, you judge others to excel you, you may preserve concord: Therefore unless you will manifest your pride, you must preserve concord: For the excellency of a man is not valued according to the measure of his gifts, but according to the measure of his faithfulness, sincerity and honesty.
Vers. 4. Look not every man on his own things, but every man also on the things of others.
(3.) The next Help for the maintaining of humility and concord, That every one should consider not his own vertues onelyonly, and what makes for his own advantage onelyonly, but the vertues of others also, and those things which conduce to the profit of all; thus wee shall esteem others more, and our selves less, and bee less offensive in all things. Hence Argum. 5. I… yee will respect the vertues and good of others, you will easily preserve unity: Therefore unless you will bee envious, and bee accounted so, Follow peace.
Vers. 5. Let this minde bee in you, which was also in Iesus Christ:
(4.) The example of Christ which hee proposeth for imitation, that they would learn humility, and exercise a true love unto concord: Here hee first generally requires that they would have the same minde which was in Christ. Hence Argum. 6. Yee ought to bee like-minded towards one another, as Christ was minded towards us, imitating his modesty and sweetness of behaviour: Therefore, &c.
Vers. 6. Who being in the form of God, thought it not robbery to bee equal with God:
Argum. 7. Here hee more particularly handles the imitating of Christs example before proposed, in these six and seven verses, to this purpose, though Christ was equal to the Father, yet hee abased himself unto the d…ath of the Cross, that hee might procure a peace and concord betwixt the Father and us: Therefore much more you ought to humble your selves for concords sake. The excellency of Christ is described in this verse, and his humiliation in the two following.
In the form of God] The excellency of Christ before his assumption of the flesh is branched out into five particulars; (1.) That hee was a subsisting person. (2.) That he was in the form of God, that is, that he had the Essence of God endued with the natural properties of a Deity, or that hee was true God. (3.) That hee was the substantial Image of the Father. (4.) That hee was equal to the Father in all things, because hee had the same Deity which the Father had. (5.) That hee did fully know hee offered no injury to the Father in maintaining himself to bee equal with the Father, nor should hee at all injure him, supposing his humiliation had not been before decreed, though hee had pleased to manifest himself to the world in the glory of his Deity: This is the excellency of Christ.
Vers. 7. But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:
8. And being found in fashion as a man, hee humbled himself, and became obedient unto death, even the death of the Cross.
Here follows Christs voluntary humiliation, which is called his exinanition or emptying of himself, not that hee did in himself cease to bee what hee was, but that hee laid aside the manifestation of his Glory and Majesty, and so hid it under the form of a servant, as if hee had had none, or as if hee had so left it off, that it could not bee perceived by the world (nay nor by his servants that were eye-witnesses) unless it were so much of it through the chinks of his Words and Works, as was requisite for the dispensation of the Work of Redemption.
The degrees or parts of this voluntary humiliation or exinanition are five; (1.) That hee took or assumed the form of a servant, or the true humane nature (such as is found in the vilest servants, or in men of the lowest rank) and united the humane nature to himself by a personal union; thus hee debased himself from Heaven to Earth. (2) That in the humane Nature hee debased himself below the condition of free men, to an external condition most reproachful among men, which is servile: for hee took upon him the form of a servant.
The likeness] Hee shews the truth of his incarnation in that hee was made like to us, as one of us in the essential parts of humane nature, body and soul: like in the natural properties of the humane nature, and in all the affections; like in the common infirmities which follow man-kind: Lastly, that hee is like to us in all things, sin onelyonly excepted.
Being found in fashion] Hee confirms the truth of his incarnation, that hee was found in fashion as a man, for all that were conversant with him, both good and bad, by all waies whereby a man is known to bee a man, observed and found that hee was true man, and they did certainly know it, from the true shape and substance of his humane body, from the true actions of humane life, and from the true properties of one truly man, and from every fashion that any man is found in.
Hee humbled himself] (3) That being now made man, though hee was not obliged but by his voluntary Covenant (because hee was not meerly man, though truly man, but God in the flesh, whose flesh was the flesh of God; and therefore being Lord of the Law, hee was not subject to it) to stay in the earth, or to undergo the yoak of the Law, (imposed upon those that are meerly men) yet hee humbled himself, or by his voluntary disposition and order, hee made himself in the state of humiliation less than his Father (for in respect of the Divine Nature, which is the same in both Father and Son, hee could not bee less) and took upon him the yoak of the Law, appointed for meer men, and not onelyonly so, but hee also absolutely submitted himself to perform all things which the Father should command for the perfecting the redemption of men.
Became obedient unto] (4) That hee did all his lifetime patiently bear the yoak hee took upon him, fulfilling his Fathers commands in all things, even unto death, or the laying down his humane life for his sheep, according to his Fathers command.
Of the Cross] (5) That hee was obedient to the violent, cursed, most dishonourable death of the Cross.
Vers. 9. Wherefore God also hath highly exalted him, and given him a name which is above every name.
10. That at the name of Iesus every knee should bow, of things in Heaven, and things in Earth, and things under the Earth.
11. And that every tongue should confess, that Iesus Christ is Lord, to the glory of God the Father.
Here in these three verses wee have Christs reward according to his humane Nature, for his being humbled for us, which is by his exaltation, and that for us too: Whence wee may gather; Argument 8. to this purpose, As Christ after hee had humbled himself to reconcile men unto God, and to procure the confirmation of peace betwixt the parties, was exalted by God, and crowned with glory: so you may expect exaltation, if you humble your selves that yee may maintain the Churches concord: Therefore if yee will keep the true way to glory, you must imitate Christ, and humble your selves: for the preservation of unity.
Wherefore] The meaning is this. Because Christ of his own accord hath humbled himself for our sakes in our flesh, being made obedient even unto death, God hath for our sakes, and in our flesh also advanced him to the highest honour: For having raised Christ from the dead to a glorious and immortal life, hee lifted him up to the highest Heaven, and placed him at his own right hand, in dignity and authority above all creatures; hee hath according to his gracious will, and the gracious dispensation of the business of our salvation, given him a name above every name, glorifying him with that glory which hee had from the beginning with the Father, (to wit, by manifesting the glory of the deity, which before was obscured, and by making known the hypostatical union of the humane Nature) commanding and causing that Christ crucified should bee preached, rule, bee adored, bee called upon every where as true God, and the onelyonly begotten Son of God.
At the name] The Apostle shews how the efficacy and effect of this exaltation of Christ doth follow, viz. That every creature shall at length bee subject unto Christ, so that unless it willingly submit, it shall at last bee compelled to acknowledge his name, or his power, authority and dominion (which is expressed by a Metonymy of bending the knee.) As to heavenly things, there is no doubt but Angels and the spirits of just men shall bow the knee, that is, submit to him; for spirits properly have no knees. As to earthly things, all men shall at last, if not willingly, at least unwillingly and compelled confess Christ crucified to bee the Judge, the Lord, and the Son of God. And lastly, for things under the earth, (by which name are understood the Devils, and the spirits of the damned, who are in prison) All those unclean spirits shall appear before his tribunal, whether they will or no, and shall yeeld to the sentence of the Judge with acknowledgement of his dominion and Majesty. And thus all his enemies▪ whoever they bee, that now oppose him, shall bow the knee unto him.
And every tongue] Lastly, lest all acknowledgement of the name and power of Christ should wholly seem to bee deferred till the last judgement; hee shews that it shall come to pass, that every tongue, or that of every Country and Nation Christ shall receive glory, either in the voluntary confession and profession of the converted Gentiles, that Christ is the Lord, and that to the glory of the Father (who will bee honoured in the glorifying of his onelyonly begotten Son) or, seeing that many shall not bee converted, it shall come to pass at last in the judgement of God, that the dominion of Christ shall bee clearly and fully manifested, when all creatures in Heaven, in Earth, and Hell, shall acknowledge him to bee the Lord.
Vers. 12. Wherefore, my Beloved, as yee have alwayes obeyed, not as in my presence onelyonly, but now much more in my absence, work out your own salvation with fear and trembling.
Argum. 9. For the maintenance of peace, drawn from what went before in the manner of a conclusion. Hitherto yee have ever hearkened▪ to mee, and when I was present with you, yee obeyed my exhortations: Therefore yee should much more now in my absence practise this my exhortation to the preservation of Peace among you, seeing yee have fewer helps for your edification, and more enemies to …ow discord among you.
With fear] Argum. 10. Yee should finish your begun voyage to salvation, in an endeavour after righteousness, with fear and trembling, lest yee offend in the way, or any way provoke God to anger: Therefore you should preserve concord among you, viz. in Faith, Love, and the study of good works, as in vers. 2.
Vers. 13. For it is God which worketh in you, both to will and to do, of his good pleasure.
Argum. 11. Yee have nothing in you that yee should boast of, or for which through contention yee should contemn one another: But every good thing in you is from God, who of his own free and gracious good will causeth in you both to will that which is good, and to perform it: Therefore yee should preserve agreement in Faith, Love, and the study of good works, and finish your begun voyage of salvation in fear and trembling, lest yee provoke and anger God working in you.
Vers. 14. Do all things without murmurings, and disputings:
Argum. 12. Which is proposed after the manner of an exhortation, Yee ought to avoid and abhor, not onelyonly open strife and contentions, but also all malicious and secret grudging: Therefore, &c.
Vers. 15. That yee may bee blameless, and harmless, the Sons of God, without rebuke in the midst of a crooked and perverse Nation, among whom yee 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.
Argum. 3. There is no other way to approve your selves true Christians in the sight of the wicked, but by seeking peace, and avoiding contention. Therefore you should preserve concord, and avoid contentions: The general Christian duties which hee here requires, hee commends unto them in different expressions, yee ought, saith hee, to bee blameless, such as no one can justly accuse, and harmless, or sincere, in which appears innocence and purity, and as the Sons of God, without rebuke, yee should resemble God your Father in holiness and innocence, so that even wicked and perverse enemies may not justly reprove you, or find fault with any thing in you; yee ought as the greater and less spiritual lights, both in word and work, to shew your selves examples of righteousness to the world lying in darkness. Lastly, being illuminated by the Sun of Righteousness, or by the living Word of God, yee should by your words and works commend and communicate the light, truth and virtue of this word, to the perishing world, that, as much as in you lyes, it may bee saved.
That I may rejoyce] Argum. 14. If yee live unanimously, and behave your selves as it becomes Beleevers, I shall rejoyce in your salvation at the day of judgement, when it shall appear that my labours in the Gospel have not been in vain, but have conduced to your salvation: Therefore unless yee grudge mee and your selves, so much happiness, labour for agreement in faith, and the study of good works.
Vers. 17. Yea, and if I bee offered upon the sacrifice and service of your Faith, I joy and rejoyce with you all.
18. For the same cause also do yee joy and rejoyce with mee.
Argum. 15. Containing a consolation, lest they should bee troubled at the Apostles afflictions; to this purpose, I brought you by the Gospel unto Christ as a sacrifice, that your evil affections being killed, yee may bee presented unto God a holy and acceptable sacrifice: And if the spiritual sacrifice of my Ministery, and of your Faith, may bee perfected by the blood of my Martyrdome, as by an additional offering, I shall rejoyce at my advantage in it, and bee glad in your behalf for yours: Do yee therefore the like for mee, and rejoyce in the perfection of this unanimous sacrifice, and whatever befalls, rejoyce yee at the fruit of my labours. This is the same with the Position, vers. 2. Fulfil yee my joy, that yee bee like-minded, having the same love, &c.
The Second Part.
Vers. 19. But I trust in the Lord Iesus, to send Timotheus shortly unto you, that I also may bee of good comfo…t, when I know your estate.
The second part of the Chapter follows, wherein hee comforts the Philippians by the commendation of Timothy, who was about to come unto them; (adding hope of his comming) and of Epaphroditus, who was now come to them: for the Philippians had need of these helps against seducers, and ill-spirited idle men, who lay in wait to ensnare them, and to make work for them.
That I also] The Apostle shews the end of his sending Timothy to bee this, That they might receive comfort from the tydings of his freedome from bonds, brought unto them by Timothy, and that hee also by Timothies return from them might have comfort from the tydings of their prosperous condition.
Vers. 20. For I have no man like-minded, who will naturally care for your state.
The Arguments of Timothies commendation are three.
Argum. 1. Because there was no one who had so ready and sincere a mind for their salvation, or their state, and to further their comfort, as Timothy.
Vers. 21. For all seek their own, not the things which are Iesus Christs.
Argum. 2. Because that when almost all that were with him, seeking their own profit and ease, did refuse to take so long a journey for the Philippians comfort; Timothy alone was ready for the journey, preferring the business of Christ and the Church, before his own ease and advantage.
Vers. 22. But yee know the proof of him, that as a Son with the Father, hee hath served with mee in the Gospel.
Argum. 3. Because they knew by experience that Timothy had formerly served them in the Gospel with the same mind that the Apostle did.
Vers. 23. Him therefore I hope to send presently, so soon as I shall see how it will go with mee.
24. But I trust in the Lord, that I also my self shall come shortly.
Hee shews that the time of sending Timothy shall bee as soon as hee is assured of his freedome from bonds; hee also gives them hope of his own comming: for hee himself did hope that by the goodness of God, ere it were long, hee should bee delivered from prison.
Vers. 25. Yet I supposed it necessary, to send unto you Epaphroditus, my brother and companion in labour, and fellow-souldier, but your messenger, and hee that ministred to my wants.
Th…s far of the hope of the Apostles own coming, and of Timothies; now follows the sending back of Epaphroditus the Philippians Pastor, who had brought mony for Pauls use, and for a time had ministred to him in prison: Hee commends him in five honourable Epithites or Titles. (1) His Brother. (2) His companion in labour. (3) Fellow-souldier. (4) The faithful messenger of the Philippians: And (5) The publick Minister to the Apostles necessity in prison.
Vers. 26. For hee longed after you all, and was full of heaviness, because that yee had heard that hee had been sick.
Hee adds four causes of sending him back, which would serve also for his commendation. (1) The Pastoral love of Epaphroditus towards the Philippians. (2) His trouble for the Philippians grief, because hee knew they would hear certainly of his sickness, but nothing of his recovery.
Vers. 27. For indeed hee was sick nigh unto death, but God had mercy on him; and not on him onelyonly, but on mee also, lest I should have sorrow upon sorrow.
Hee confirms the tydings of Epaphroditus his sickness, and commends the special grace of God shewn to Epaphroditus and himself, whereby God was careful to restore Epaphroditus to health, lest the Apostle should bee too much afflicted.
Vers. 28. I sent him therefore the more carefully, that when yee see him again, yee may rejoyce, and that I may bee the less sorrowful.
(3) The joy of the Philippians was another cause. (4) The ease of the Apostles sickness, who for the Philippians sake would deprive himself of Epaphroditus his service, otherwise very necessary to him, rather than hee would suffer them any longer to want their Minister.
Vers. 29. Receive him therefore in the Lord with all gladness, and hold such in reputation.
Hence hee wisheth them to receive him according to his worth, and to esteem of him and such Ministers, as Jewels and treasures.
Vers. 30. Because for the work of Christ hee was nigh unto death, not regarding his life to supply your lack of service towards mee.
Hee adds four Reasons of his desire; (1.) Because hee had carried on the work of Christ in comforting the Apostle. (2.) Because hee had ministred to the Apostle with danger of his life. (3.) Because hee preferred the service hee undertook before his own life, being more heedless of his own health, than of taking care of the Apostles business. (4.) Because hee had supplied the Philippians absence (who as they ought) did earnestly desire to serve the Apostles necessities.
CHAP. III.
IN this Chapter the Apostle exhorts them joyfully to relye upon Christ alone, or onelyonly upon his Righteousness, Grace, and Vertue, as abundantly sufficient for holiness and happiness, that they would beware of false Apostles, and follow the examples of the Apostles and faithful Ministers of Christ.
There are three members of the first Exhortation contained in the three first verses. (1.) That they would rejoyce in Christ alone. (2.) That they would take heed to themselves of false Iewish teachers. (3.) That they would imitate the example of the Apostles and faithful, who do wholly adhere unto Christ.
The Arguments of this Exhortation are nine, all which do urge, that cleaving unto Christ, they should follow the example of the Apostles.
Vers. 1. Finally, my brethren, rejoyce in the Lord, to write the same things to you, to mee indeed is not grievous, …ut for you it is safe.
The first member of the Exhortation, That they would rejoyce in Christ, that is, that with joy they would rest upon his Righteousness and Vertue, nor seek for any other helps to their salvation besides him: This is propounded as the end of the whole former Doctrine, and as a brief of all Christian duties.
The same things] Argum. 1. By prevention of an Objection. This Exhortation is so profitable for you, that it is not at all troublesome to me to inculcate & repeat it often to you, nor should it bee tedious to you to hear the same often: Therefore cleave unto Christ, earnestly imbracing this Doctrine of his sufficiency.
Vers. 2. Beware of Dogs, beware of evil workers, beware of the concision.
The second member of the Exhortation is, That they would beware of false Apostles, who endeavouring after an impossibility, would joyn righteousness by the works and ceremonies of the Law, with free justification by faith.
Dogs] Argum. 2. These false Apostles that act the part of Jews, confounding the righteousness of the Law with the righteousness of faith, and so teaching that wee must not rest only on Christs righteousness, are not holy worshippers of God, as they pretend, but unclean Dogs, barking at the pure Doctrine of the Gospel, and defaming the sincere servants of Christ, with their revilings: They are not upholders of good works, but evill workers, they are not worthy to have the honour of Circumcision, but they shall bee called authors of Concision and perdition, because that by their false doctrine, they do ruine and separate both themselves and others from Christ, and of these you must take heed by reason of the imminent danger: Therefore you must relye only upon Christs Grace and Vertue.
Vers. 3. For wee are the Circumcision, which worship God in the Spirit, and rejoyce in Christ Iesus, and have no confidence in the flesh.
The third member of the Exhortation is, wherein hee proposeth the example of the Apostles and faithful, who do wholly cleave unto Christ, first in general, then more particularly, further repeating the Exhortation, unto vers. 18.
Wee are] Argum. 3. OnelyOnly wee Apostles, and other beleevers who rest upon Christs righteousness, are to bee honoured with the title of truly Circumcised, viz. Those (1.) who worship God with an internal and spiritual affection of the heart. And (2.) who glory in Jesus Christ as the only and sufficient Saviour. (3.) Who do not place our confidence in Ceremonies, in carnal Circumcision, in any external priviledges, or any other such Helps: Therefore you should, as wee do, onelyonly rest upon the Grace and Vertue of Christ, if yee will bee accounted truly Circumcised.
Vers. 4. Though I might also have confidence in the flesh; if any other man thinketh that hee hath whereof hee may trust in the flesh, I more.
Argum. 4. From the particular example of the Apostle, preventing an Objection: I Paul, who have more cause to glory in fleshly, or external priviledges, than any false Apostles can have, do nevertheless, renouncing all confidence in priviledges, or my works, only relye on Christ, and endeavour through Christ alone to make progress in holiness unto salvation: Therefore you ought to acquiesce with mee in the Grace and Vertue of Christ alone.
Vers. 5. Circumcised the eighth day, of the flock 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.
Hee clearly explaines this example, by reckoning up eight causes of carnal boasting, vers. 5. & 6. (1.) I am circumcised, and so brought into the number of Gods people. (2.) I was circumcised the eighth day, exactly according to the Law, not as a Proselyte, but as a born Jew. (3.) I am of the most famous people of Israel. (4.) And of one of the nobler Tribes of Israel, Benjamin, who with Ioseph was born of the free mother, Rachel, out of which Tribe, Saul the first King was chosen, after whose name it may …eem that the Apostle was called Saul. (5.) I am an Hebrew of the Hebrews, that is, of such a family that hath not mingled it self by marriage with the Gentiles. (6.) I was a Pharisee, which is the most famous sect among the Jews. (7.) I was forward in zeal above other Pharisees, even unto persecuting the Church; this zeal though it were worst in it self, yet it was highly accounted in the eyes of those who did glory in the zeal of the Law. (8.) In outward righteousness, which may bee obtained by the Law, I was before men blameless: Vers. 7. But what things were gain to mee, those I counted loss for Christ.
First hee reckons up all his priviledges, and more matter of boasting, than any false Apostles could have. And then hee casts away all these ornaments of Religion, which were highly esteemed by the Jews: And though formerly before his conversion to Christ, hee had prized these, falsely thinking they did much conduce to salvation, yet now after hee had attained the knowledge of Christ, being instructed by the Holy Ghost, hee did vilifie them, yea for Christ, hee did account them all hurtful to him, so far as they drew him from the faith of Christ, or so far as they cost him some trouble and labour, that hee should renounce them all, and keep himself pure, lest they should any wayes hinder his faith in Christ: For it is a very difficult thing for those who excel in any thing, and have any priviledges, not at all to trust and relye upon them.
Vers. 8. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Iesus my Lord, for whom I have suffered the loss of all things, and do count them but dung that I may win Christ.
In the third place, besides these things which in Judaism he did excell others in, hee throws away all things else: For it is known that hee converted many thousand souls unto God, that hee did, and suffered many things for Christ, in which if any one might glory, hee more: yet in the matter of justification hee rejects all his inherent righteousness, or all his own works which hee had done since faith, or should do, as losses and hindrances, not that it repented him of his labours, or that hee did not expect the reward, through grace promised unto them, but that those priviledges, and confidence of works would altogether hinder the application of Christs righteousness, if in the matter of justification hee should bring them to Gods Tribunal, where works exclude grace, and grace excludes works: nor did it grieve him for this loss, because it was exceedingly recompensed by the excellency of Christs righteousness, which was imputed to him, and should bee more and more applied to him by faith.
For whom] Hee proves the sincerity of his purpose in rejecting all things, for the desire of having Christs righteousness, by two Signs; (1.) That hee forsook Friends, Country, and all things which could bee dear to him in the flesh; when hee first betook himself to the preaching of Christ, and the bearing of his Cross. (2.) That being rejected, hee did despise them as base things, in respect of Christs righteousness, or in respect of Christ applied by faith unto righteousness. Here the force of the Argument more clearly appears, I who may trust to outward priviledges and works, if any one may, do renounce them all, that I may relye upon the Righteousness and Vertue of Christ: Therefore you, &c.
That I may win Christ] Hee gives several Reasons of this his settled resolution, which may serve as Arguments to confirm the Exhortation.
Argum. 5. I renounce all priviledges, and the merits of my own works, that I may gain Christ, who doth not communicate himself, and his Righteousness to any, but such as have renounced their own righteousness, and throw aside all confidence in their own works and worthiness: Therefore you must do the same with mee unless yee will lose Christ.
That I may win] Argum. 6. By renouncing confidence in my own works and priviledges, and imbracing Christ in their stead, I gain Christ, and all things that are Christs, so far I am from losing any thing, by this renouncing my own works and priviledges: Therefore do you likewise, as well as I, cast aside all carnal confidence, and win Christ by relying on him.
Vers. 9. And bee 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.
Argum. 7. This explains the former. When God comes to judgement, I cannot bee found in Christ, but by renouncing my own merits, being void of all confidence in the inherent righteousness of my own works, and indued with that Righteousness of Christ, which God gives by grace, and wee apply by faith: Therefore you, as well as I, must renounce your own merits, and relye upon Christs Vertue and Righteousness, unless you will bee found out of Christ at the day of Judgement.
Vers. 10. That I may know him, and the power of his Resurrection, and the fellowship of his sufferings, being made conformable unto his death.
This Verse depends upon Vers. 8. The meaning is this, I account all matter of confidence out of Christ as dung, to the end that I may know Christ, &c. Whence wee have Argum. 8. I shall never bee able by experience truly to know how faithful, good, powerful, &c. Christ is, unless I more and more renounce all matter or object of confidence besides Christ, nor shall I otherwise ever experimentally finde the vertue of his Resurrection to free mee from the guilt and power of sin, nor the fellowship and vertue of his sufferings, in which consists conformity with his death; therefore I count all things but dung, that I may more and more have the benefit of this fruit: Therefore do you likewise rest upon Christ, renouncing your own excellencies, that yee may more and more finde his Grace and Vertue.
Vers. 11. If by any means I might attain to the Resurrection of the dead.
Hee explains what hee had said of the Communion of Christs sufferings and conformity with his death, and adds Argum. 9. To this purpose. After that I have now renounced all my priviledges, and all the worth of my own works, as dung, that I might win Christ, though I know I must tread Christs steps in my journey to salvation, by the continual sorrows of the Cross, and the communion of his sufferings, yet I shall think I have done well if I may any waies at length attain the perfection of Holiness and happiness in the resurrection of the dead: Bee yee therefore of the same mind with mee, and do as I do.
The Second Part.
Vers. 12. Not as though I had already attaianed, either were already perfect, but I follow after, if that I may apprehend that for which also I am apprehended of Christ Iesus.
The second part of the Chapter follows, wherein the Apostle exhorts them, that imitating himself and other faithful Ministers, they would make proficiency in holiness, to which end hee useth seven Arguments. And in this place hee proposeth himself for an example to them, by removing an objection. Some one might say, O blessed Paul, who hath renounced all things, that hee might know Christ, and gain him, and who is now made so conformable to Christ, that there is nothing wanting to him, but the reward of immortality: Hee answers that this is not the meaning of his words: as if hee should have said, I do not speak this as if I had attained the perfection of Holiness, or were already perfected, but I follow after the prize of perfection. Whence Argum. 1. I am not absolute or compleat in happiness, but I follow after perfection: Therefore yee that are likewise imperfect should do the same thing that I do.
That I may apprehend] Argum. 2. I am apprehended by Christ in effectual vocation, to this very end, that being converted, I may profit in Faith and Holiness, until I bee compleated; and to this end I follow after this mark, that I may apprehend it: Therefore you also should do as I do.
Vers. 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 price of the high calling of God in Christ Iesus.
15. Let us therefore, as many as bee perfect, bee thus minded: and if in any thing yee bee otherwise minded, God shall reveal even this unto you.
Argum. 3. Out of a sense of my imperfection in holiness, I do not regard or call to mind the progress which I have already made, but with as much eagerness as I can I run the race which is set before mee, that I may at length attain the prize in the end of this life, and the reward of life eternal, to which God from above hath called mee in Christ: All yee therefore, even who are full grown, and who have hitherto made, or think that yee have made the greatest proficiencies, whether with others or your selves, do yee think and indeavour the same thing that I do; that is, having forsaken all carnal confidence, glorying in Christs Righteousness alone, by virtue of him, seek after proficiency in holiness: that yee may at length come unto the blessed resurrection.
And if in any] Argum. 4. If yee being seduced by false Apostles, think otherwise of Christian perfection. I hope God who converted you unto the Faith of the Gospel, will also reveal this truth unto you, and either will cause that yee may bee of my opinion touching the Righteousness of Christ, and his virtue for your encrease in Holiness, or else will manifest unto you, how dangerous and evil it is for you to take up another opinion different from my Doctrine: Therefore you, &c.
Vers: 16. Nevertheless, whereto wee have already attained, let us walk by the same Rule, let us mind the same thing.
Hee limits his hope touching the saving revelation of the truth, whereupon hee speaks unto those that are desirous of truth and peace, inciting them by a special exhortation to constancy and agreement in that truth wherein they did already agree, touching grace and salvation by Christ according to the Rule of Scripture, not daring to hope well of any but such as followed that Rule; as if hee had said, Let us, who are lovers of Truth and Peace, and who embrace the Scripture as the onelyonly rule of saving Truth, persevere in that which by Gods goodness wee have attained unto, and walking according to this Rule, let us bee of the same mind: but let us leave the rest to God and his Discipline, which is set down in Scripture.
Vers. 17. Brethren, bee yee followers together of mee, and mark them which walk so, as yee have us for an ensample.
Argum. 5. Besides mee you have other servants of God which tread the same way that I do in the matter of doctrine and conversation, who teach nothing but Faith in Christ, and holiness to bee obtained by him: Therefore follow yee those examples.
Vers. 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:
Argum. 6. There are many Teachers, false Apostles, and false Brethren, who are enemies to the Cross of Christ, that is, who teach that sins may bee expiated, and men saved, otherwise than by the Cross of Christ alone, and who will not profess the truth of Christ where there is any danger of the Cross, or of persecution: Therefore do yee the more diligently observe and imitate the manner of my doctrine and life, and of other such Pastors like mee.
Told you often] Hee confirms this Argument touching their shunning of Impostors (who did draw men from the Righteousness and Holiness, which is by the Cross of Christ) with seven Reasons.
Reas. 1. Because this is not the first time, But I have often formerly fore-warned you of the comming of these vile fellows.
Weeping] Reas. 2. Because now weeping I advise you to beware of them, seriously grieving that such men have crept into the Church, and are received by some for true Teachers.
Enemies] Reas. 3. Because they are Christs enemies in this very thing, that they are enemies to the virtue of Christs sufferings: and who will not bear the Cross of Christ for the defence of the Truth.
Vers. 19. Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.)
Whose end] Reas. 4. Because those Impostors shall perish, and as many as follow their waies: Therefore shun them.
Belly] Reas. 5. Because they are servants and lovers of their own belly, that is, they care neither for God, nor the salvation of men, but onelyonly their own gluttony and pleasures.
Glory] Reas. 6. Because that glory which they seek among men by their riches, prosperity, and carnal prerogatives, shall bee their disgrace.
Earthly things] Reas. 7. Because they onelyonly savour earthly things, as riches, honours, friends, gluttony, pleasures, and such like: Therefore yee that desire a spiritual and heavenly life must shun them.
Vers. 20. For our conversation is in Heaven, from whence also wee look for the Saviour, the Lord Iesus Christ,
Argum. 7. Our condition is very heavenly, who trusting onelyonly in the grace and virtue of Christ, strive for proficiency in holiness: Wee are true Inhabitants of Heaven, and therein wee are conversant in mind and affection, where wee shall sometime bee glorified: Therefore follow our example. But the happiness of true Beleevers is declared in these four things. (1) That wee have right unto the heavenly City, wherein wee are now conversant in mind and affection, as Citizens of the Kingdome which is above. (2) That knowing Christ is corporally and locally in Heaven, wee expect him to come from thence at the last day, not as a Judge, who will condemn us, but as our Saviour, who will perfectly accomplish our salvation.
Vers. 21. Who shall change our vile bodie, that it may bee fashioned like unto his glorious body, according to the working whereby hee is able even to subdue all things.
(3) That though our bodies are now corruptible, vile and miserable, yet Christ will hereafter throughly change them, as to the condition which they are now in, and free them from corruption.
Fashioned] That (4] Christ will make our bodies conformable unto his glorious body, that as Christs body continues the same, as to substance and lineaments, as it was in the earth, but is changed in qualities; so our bodies also shall remain the same in substance, and being freed from their base, shall bee adorned with glorious qualities.
According to the working] Hee confirms the certainty of this future condition from Christs power and efficacy, whereby hee can destroy death and the grave, and subject all creatures unto himself, and therefore is able to endow our bodies with what qualities hee please.
CHAP. IV.
THere remains now the last way of confirming the Philippians in Faith and Holiness, by some Exhortations, and a Commendation of their liberality towards him.
There are especially two parts of the Chapter: In the first hee exhorts them unto Christian virtues, unto vers. 10. In the other hee shews his gratitude towards the Philippians for that present which they sent him, to vers. 20. After these follows the conclusion of the whole Epistle.
Vers. 1. Therefore, my Brethren, dearly beloved and longed for, my Ioy and Crown, so stand fast in the Lord, my dearly beloved.
The Exhortations to Christian Virtues are seven.
(1) That they would safely keep the Doctrine of Christs Grace and Virtue, stedfastly persevering in Faith and Holiness. The Arguments hereof are two, (1) From the earnest love which the person exhorting bears towards them, which hee discovers by various compellations. (2) Yee have hitherto been so constant, and have so profited in the Faith of the Gospel, that you have brought both joy and credit to mee your Teacher: Therefore hold on still.
Vers. 2. I beseech Euodias, and beseech Syntiche, that they bee of the same mind in the Lord.
Exhort. (2) Is particular, unto two women that were no mean ones in the Church, who, as it seems, did not agree with the Church in matters pertaining to Religion, and were at variance betwixt themselves, these hee entreats by name, that laying aside disagreement in opinions and affections, they would maintain such a holy and sincere peace, as God should approve of.
Vers. 3. And I intreat thee also, true yoak follow, help those Women which laboured with mee in the Gospel, with Clement also, and with other my fellow-labourers, whose names are in the book of life.
Exhort. (3) To some one of the Pastors, who was intimate with the Apostle, and better known to him than others, that hee would do his indeavour to reduce these women to the right way, and to agreement betwixt themselves. The reason i…, Because that when the Apostle did first gather a Church at Philippi, these two women did earnestly labour and strive, according to their place, to promote the business of the Gospel, together with other brethren, whereof Clement was one, and some other private beleevers who were the Apostles helpers in gathering the Church of the Philippians, all which though it were needless to name, yet hee sayes their names were written in the book of life, that is, they are of the Elect, which may suffice them.
Vers. 4. Rejoyce in the Lord alway; and again I say, Rejoyce.
Exhort. (4.) That acknowledging the matter of joy in Christ, they would rejoyce with stedfast gladness in both prosperity and adversity, and in every change of their condition whatsoever.
Vers. 5. Let your moderation bee known unto all men. The Lord is at hand.
Exhort. (5.) That they would not deal in strictness of Law with their neighbours, but rather considering their condition, lose something of their own right, that every one might take notice of this their moderation. The reason is, because the Lord is in the midst of us, by the presence of his Spirit, and also his visible coming to Judgement is not far off.
Vers. 6. Bee carefull for nothing: but in every thing by prayer and supplication with thanksgiving, let your requests bee made known unto God.
Exhort. (6.) That endeavouring to fulfil their duties, they would take heed of having a distrustful carefulness in any business, and that in prayer and supplication with thanksgiving they would cast their cares into the lap of God.
Vers. 7. And the peace of God which passeth all understanding, shall keep your hearts and mindes through Christ Iesus.
The reason of the Exhortation is, because by this means they might gain that peace or tranquillity of minde (transcending any capacity of natural reason) which God hath granted to beleevers, as if thereby hee would guard their hearts by a kinde of Military engine, against the temptations of the Devil and the world, and would preserve their mindes stedfast in Christ.
Vers. 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 bee any virtue, and if there bee any praise, think on these things.
Exhort. (7.) That they would not bee averse from any vertue which they observed among the Heathens, but on the other side, after a serious examination would imbrace whatever they found true, grave, or honourable, just, and pure, and whatever was lovely in manners, or worthy of commendation.
Vers. 9. Those things which yee have both learned, and received, and heard, and seen in mee, do; and the God of peace shall bee with you.
Hee confirms this Exhortation by two Arguments.
Argum. 1. From his own example, that the Apostle had both taught and done these things when hee was among them, as they themselves could witness.
And the God] Argum. 2. From the blessed effect, that by this means, they should finde the peace of God, and communion with the God of peace more firm and constant.
The Second Part.
Vers. 10. But I rejoyced in the Lord greatly, that now at the last your care of mee hath flourished again, wherein you were also careful, but yee lacked opportunity.
The second part of the Chapter follows, wherein that hee may shew his thankfulness to the Philippians, for the money they sent him by Epaphroditus, hee commends this their action by ten Arguments. (1.) Because that relief sent from them was very acceptable to him. (2.) Because the sending of that present did proceed from the vertue and habit of Christian liberallty which was in them, which habit like a living root, had manifested it self in this action. Argum. (3.) Because hereby it might bee perceived their backwardness to send this succour, was not caused by any defect of charity, but want of opportunity.
Vers. 11. Not that I speak in respect of want: for I have learned in whatsoever state I am, therewith to bee content.
12. I know both how to bee abased, and I know how to abound; every where, and in all things I am instructed, both to bee full, and to bee hungry, both to abound and suffer need.
By the way in preventing an Objection, hee removes a suspicion of himself, as if hee had been more sorrowfull before the receiving of this succour, or that for his own sake hee was glad of the money sent to him: This hee proves by his own equanimity and moderation of minde in every condition, that hee was one who had learned to bear both prosperity and adversity with an equal minde, and was ever content with the present maintenance of his life.
Vers. 13. I can do all things through Christ which strengthneth mee.
Hee ascribes the glory of this equanimity and moderate minde in all things unto Christ, by vertue of whom he was inabled thereunto.
Vers. 14. Notwithstanding, yee have well done that you did communicate with my affliction.
Argum. (4.) Hee commends their deed, in that it was a communicating with his affliction.
Vers. 15. Now yee Philippians know also, that in the beginning of the Gospel, when I departed from Macedonia, no Church communicated with mee, as concerning giving and receiving, but yee only.
Argum 5. Because they only of all the Churches in Macedonia, from the first preaching of the Gospel, until that time, had communicated with him, by way of giving and receiving.
Vers. 16. For even in Thessalonica yee sent once and again unto my necessity.
Argum. 6. That this was the third time they had exercised their liberality towards him.
Vers. 17. Not because I desire a gift, but I desire fruit that may abound to your account.
Argum. 7. Because this was a fruit of their faith which God would recompence at the day of judgement, in which fruit hee professeth, hee is more delighted than in any particular advantage of his own.
Vers. 18. But I have all, and abound, I am full, having received the things of Epaphroditus which were sent from you, an odour of a sweet smell, a sacrifice acceptable, well-pleasing unto God.
Argum. 8. That the sum of mony they writ to him of, was very large (at least in respect of the Apostles esteem and thriftiness) all which whole summe hee acknowledges was delivered to him by Epaphroditus.
An odour] Argum. 9. That this benevolence was no less pleasing and acceptable to God, than any sacrifice which was wont to bee offered under the Law with the most fragrant incense.
Vers. 19. But my God shall supply all your need, according to his riches in glory, by Christ Iesus.
Argum. 10. Because that God will reward them in this life for what ever they have bestowed on him, and that not for any merit of theirs, but out of his own rich and glorious grace through Christ.
Vers. 20. Now unto God and our Father bee glory for ever and ever. Amen.
Now follows the conclusion of the Epistle, which hath three parts. In the first, hee praiseth God for all the aforesaid benefits bestowed, or to bee bestowed, as the God, and Father of Beleevers, who out of his Covenant and Fatherly love, doth, and will bestow all good things on them.
Vers. 21. Salute every Saint in Christ Iesus; the Brethren which are with mee greet you.
22. All the Saints salute you, chiefly they that are of Caesars houshold.
In the second hee placeth his, and those Evangelists salutations which were with him, whom hee particularly calls Brethren, in respect of their Pastoral office; then hee adds the salutations of the rest of the Saints which were at Rome, putting a distinction betwixt Brethren, labouring in the Ministery of the Gospel, and other Saints, among whom hee particularly names those of the houshold of Nero, that they might know there were also some Courtiers even in Neroes Palace, who durst profess Faith in Christ, and communion with other loving Christians.
Vers. 23. The Grace of our Lord Iesus Christ bee with you all. Amen.
In the third hee shuts up the Epistle with the accustomed Apostolical benediction, wishing the Philippians the favour of Christ, and all good things which flow therefrom.