Brief Exposition of Philippians and Colossians, Exposition 1 · Chapter 4

Brief Exposition of Philippians and Colossians · Exposition 1 · Chapter 4

p. 98CHAP. IV.

IN the first part of this chapter, Paul exhorteth the Philippians unto some christian vertues, to wit, To constancy, v. i. to concord, v. 2, 3. to rejoyce in the Lord, v. 4. to moderation of minde, v. 5. to beware of anxious heart-cutting diffident care, and to give themselves to prayer and praises, v. 6. for so they should have much of Gods peace, v. 7. and generally, to every thing which was praise-worthy, v. 8. which he inforceth from his own example, and the fruit which should follow hereupon, v. 9.

In the second part, he commendeth them for their benevolence towards him in his strait, excusing the delay, v. 10. and cleareth himself from dejectednesse of spirit under want, v. 11, 12, 13. and yet showeth their gratuity was acceptable, v. 14. which he amplifieth by mentioning their liberality towards him in former times, v. 15, 16. and purgeth himself from an indirect intention to excite them to the bestowing of more, v. 17. shewing what he had already received did abundantly satisfie him, v. 18. for which their gratuity, he promiseth unto them a recompence from God, v. 19.

In the third part he concludeth the Epistle, first, with a doxology, v. 20. Secondly, with some mutual salutations, v. 21, 22. And thirdly, with his usual farewellwish, v. 23.

Vers. 1. Therefore, my Brethren, dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved.

FRom what Paul hath said in the former chapter, he inferreth a vehement exhortation, inforced by a number of affectionate compellations, That they would remain constant in the doctrine and practice of the Gospel, p. 99so as they had done hitherto, and as he had presently prescribed, chap. 3. Doct. 1. So ready are we to weary in well-doing, Gal. 5. 7. so unwearied is the Tempter in his assaulting of us, what by reiterating old tentations, what by presenting us with new ones, 1 Pet. 5. 8. That even those, who for a long time have given great proof of their constancy both in profession of Truth, and practice of Duties, are not so far beyond the reach of backsliding, but they stand in need of frequent and vehement exhortations to make them stand on their guard against it: So Paul exhorteth those Philippians to constancy, notwithstanding they had already given large proof of it; so stand fast in the Lord. 2. The faith of glory, and rich reward which is laid up to those who persevere unto the end, is a strong motive unto constancy and perseverance: so, from what the Apostle spake in the close of chap. 3. of that glorious change to be wrought upon the bodies of Believers, he inferreth, So stand fast. 3. As a peoples profiting by the Ministery of the Word, ought to indear them unto a faithful Pastor; so a Minister may, without imputation of flattery, make it known unto the people, and that in the most pathetick way, how much they are esteemed of by him; that hereby he may excite them to further progresse. And this use only should be made by people of the approbation of their faithful discerning Pastors, or of any other whose approbation they think worthy to put a price upon: Thus the Apostle here gives them a number of affectionate compellations, all of them breathing forth his respect and love unto them, such as Brethren, as being professors of the same faith; dearly beloved, being such as for their piety had much room in his heart; and longed for, his absence from whom was his burden; my joy, the remembrance of whom made him sing under all his sufferings; and my crown, they were as an ornament unto him, his glory and diadem, being gained to Christ by his Ministery, and having remained constant, when others had fallen away.

p. 100Vers. 2. I beseech Euodias, and beseech Syntiche, that they be of the same minde in the Lord. 3. And I intreat thee also, true yoke-fellow, 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.

He speaketh to two women, who being of some note in that Church, did in some things, as appeareth, relating to Religion, differ as well the one from the other, as both of them from the Doctrine publickly professed in that Church; Them he exhorteth, that laying aside their contention and strife, they would endeavour peace and unity betwixt themselves, such as God would approve of, ver. 2. And because divisions of that kinde are not easily composed, he exhorteth some one of his once-fellow-labourers in that Church, to contribute his endeavours for helping them to union, because they had been useful to him in their stations, while he was preaching the Gospel, and planting a Church at Philippi, with one Clement, and some other private Christians; all which in charity he did judge to be truly gracious, and in the number of Gods Elect Children. Doct. 1. It is the duty of Pastors to instruct, exhort, rebuke and comfort, not only the whole Church in general, but also particular persons by name, as occasion offereth, and their necessity requireth: so doth Paul, I beseech Euodias, and beseech Syntiche. 2. Difference of judgment among professors, in things relating to Religion, is of dangerous consequence, as being an occasion of strife and discord, of alienation of heart and affections, 2 Cor. 12. 20. as causing hurtfull diversions from that which should be our main work, to wast our precious time, and the edge of our spirits upon things lesse necessary, 1 Tim. 1. 4. Paul looks upon this difference as worthy to be taken notice of, even by an Apostle; I beseech, saith he. 3. It is very casual for such differences to fall in among professors, who have been other wise pious and useful in the Lords work: thus p. 101Euodias and Syntiche, who helped Paul in the Gospel, falleth at ods among themselves: I beseech Euodias, &c. 4. Peace and unity in the Church, and among all the members of the Church, is a thing much to be studied for and sought after: I beseech they be of the same minde. 5. But by all means it would be seen to, That the composing of the Churches differences be an union in the Lord, and such as he will approve of: so he beseecheth them to be of one minde, but, in the Lord. 6. We ought to make use of our familiarity with, and interest in others, to set them upon imployments honourable unto God, and profitable unto the Church of Christ, and the true members thereof, so far as their station will permit, and their abilities can reach: so Paul maketh use of his intirenesse with one above the rest (whom he calleth his true-yokefellow, because, as appears, of their being joyntly imployed in the work of the Ministery, as Oxen drawing under one yoke) to set him upon the reconciling of those two, who were at distance, and I intreat thee also true yoke-fellow. 7. As Church-divisions, though easily fallen into (Act. 15. 37, &c.) are not easily cured; so it is the duty of all, who have power and parts, to imploy them all for the curing of them, and this especially, when the scandalous rent is among such who have been reputed gracious, and have proved steadable to the work of God in their several stations: hence he exhorteth to help those women to union, because they had laboured with him in the Gospel. 8. As the Gospel, when it first cometh in power to a place, meeteth with no small opposition; so it is the duty, not only of Ministers but also of private Christians, and that of both sexes, keeping still their own stations, 1 Cor. 14. 34. to contribute their uttermost for making of the Gospel successefull: so did they at Philippi, who laboured with me in the Gospel, with Clement also, and with other my fellow-labourers; the word rendered Laboured, signifieth to strive as wrestlers, who make use of all their strength. What their labour was, is not expressed, but certainly it was such as became them p. 102in their stations. 9. The Lord knoweth who are his with as great certainty, as a man knoweth those of his family, whose names he hath written in a book: so much is imported by this phrase, whose names are written in the book of life; not that God hath, or standeth in need of any such book for the help of his memory; the speech is only metaphorical, bearing this much, That God hath fore-ordained them to life, and so knoweth certainly they shall be saved, as if their names were all inrolled. Sec 2 Tim. 2. 19. 10. Though none can passe a certain and infallible judgment upon others, whether they belong to the election of grace, or not, Rom. 14. 4. yet there may, and ought to be a judgment of charity passed upon all, and every one of such, as elected and chosen, whom we see constant in the doctrine of Faith, studying to be holy themselves, and contributing their utmost for promoving the work of God among others; for Paul, from the judgment of charity, pronounceth of such, whose names are written in the book of life.

Vers. 4. Rejoyce in the Lord alway: and again I say, Rejoyce.

He exhorteth most earnestly that they would not suffer themselves to be drawn off from that necessary duty of rejoycing in the Lord, pressed, chap. 3. v. 1. But that under all conditions, and at all times they would make conscience of it. Doct. 1. It is not only the Lords allowance, but also his command unto his people, which they are to obey, under hazard of disobedience, to rejoyce in the Lord, that is, from the consideration of the excellency of Christ in himself, Cant. 5. 10, &c. and his usefulness unto them, Psal. 118. 1. together with their interest in him, Cant. 2. 16. and the observation of his providence and care towards them, 1 Sam. 17. 37. to keep their own hearts, not only free from anxiety and discouragement, but feeding also upon the sense and sweetnesse which floweth from all those considerations: for, this is the p. 103duty of rejoycing in the Lord, which he here presseth. 2. This is a duty constantly to be made conscience of under all cases and conditions, whether prosperous or adverse: there being alwayes grounds of rejoycing to the believer, though not in the world, nor in himself, yet in the Lord, and in what the word holdeth forth of him, Joh. 16. 33. if he by his own untender walking, or misbelieving discouragement, do not mar his accesse to the right use-making of those grounds, Psal. 42. 11. Rejoyce alwayes saith he. 3. It is not easie to work up the heart to the conscientious practice of this duty, especially at all times: hence he doubleth the exhortation, thereby pointing out how averse we are from this duty: Rejoyce alwayes, and again I say rejoyce.

Vers. 5. Let your moderation be known unto all men: The Lord is at hand.

He further exhorteth them in all their affairs to the exercise of moderation, whereby they should rather remit somwhat of what was their right according to the rule of strict justice, then do any reall hurt unto others, and that because of Gods presence, to wit, by his providence presently, and by his second comming to judge the world, before it be long. Doct. 1. It is the duty of Christians, not alwayes to exact the rigour of what in strict Law they may claim unto, whether in seeking reparation of injuries, Col. 3. 13. and repayment of debts, Ex. 22. 25, 26. or in use-making of recreations, and any of their allowed liberties, Gal. 5. 13. but are to remit somwhat of their right, as the necessity of their neighbour, Ex. 22. 25, 26. or his edification calleth for it, Rom. 14. 21. for this is the moderation here exhorted unto, let your moderation be known. 2. However Christians are not to hunt after applause or vain-glory, by setting forth the good things which are in them to the publick view, Mat. 6. 1. 6. 18. yet they are not under pretence of eschewing that evil p. 104or the suspicion of it, to cover all they do from the view of others; but are bound to make their good works manifest, that others therein may see their duty, and have matter of blessing God on their behalf: See Matth. 5. 16. Let your moderation be known, &c. 3. The fore-mentioned advantages by making our good works manifest, are most effectually produced, not so much by speaking of the good which we do, as when the work speaketh for it self unto those who do behold it, and chiefly unto such as find benefit by it: thus they were to make their moderation known unto all men, to wit, by giving reall proof of it. 4. Although these duties flowing from intimate society and near relations, be due onelyonly to such, who stand under those relations unto us, 1 Tim. 5. 8. yet none, whether good or bad, are to be excluded from their just interest in those duties which are grounded upon common equity, such as are duties of charity, justice, mercy and condescendence unto humane infirmity: of which sort is this moderation here spoken of: let your moderation be known to all men. 5. God is still present by his providence for the help of those that fear him, Psal. 145. 18. and is hasting unto his second coming, when he shall judge the world in righteousnesse, Rev. 22. 20. The Lord is at hand. 6. The consideration and faith of Gods nearnesse, as said is, may incourage Christians much to the exercise of moderation in all their affairs, as knowing whatever present prejudice they may sustain by their christian condescendencie in remitting somewhat of their own right, rather than to hurt or scandalize others, it will be abundantly made up by the providence of God working for them in the mean time, and his compleat righting of all wrongs in the day of his second coming, Mark 10. 29, 30. for, this is the argument, whereby he presseth moderation; The Lord is at hand.

Vers. 6. Be carefull for nothing: but in every thing by prayer and supplication with thanksgiving, let your requests be made known unto God.

p. 105Here is a further exhortation to beware of anxious heart-cutting diffident care, about things worldly, and the successe of what we do undertake in our lawful Callings: for curing whereof he prescribeth this remedie, that in the conscientious use of their Callings, they would have recourse unto God by prayer, wherein by supplicating for good things, by deprecating deserved wrath, and thankfull acknowledgement of mercies already received, they might pour out their hearts in God's bosome, leaving the disposall of all their affairs upon him: Doct. 1. However there be a lawfull care about things worldly not prohibited, but frequently commanded, Rom. 12. 11. Yet there is a care not lawfull, to wit, when 2 man exceedeth in care; and so, as to care for nothing but the world, Psal. 49. 11. and so, as to keep himself upon a continuall rack, as fearing want of successe in what he doth, Psal. 37. 5. and so, as to joyn issue with any thing, though never so sinfull, for preserving or bringing about the thing cared for, 1 Tim. 6. 9. This excessive care is sinfull, and here forbidden; be carefull in nothing. 2. As this excessive care doth hinder the exercise of moderation, by driving men to the utmost of rigour in all their dealings with others, as fearing, lest by the smallest condescendencie, they undo themselves: so nothing contributeth more to make a man mercifull, gentle, and condescending to the necessity and good of others, though even to his own seeming prejudice than to keep his heart above this anxious, vexing, diffident and heart-cutting care: hence unto the former exhortation of making their moderation known to all men, he subjoyneth this as an help, be carefull in nothing. 3. The best remedie against this excessive diffident care, is, not to run upon the other extream of casting by all lawful care and diligence, Matth. 4. 7. but that in the conscientious use of our lawfull imployments, we make our addresse unto God by prayer, deprecating deserved wrath, asking for desired successe, blessing him for favours already received, and so to leave the burden of all our care upon p. 106him: this is it which the Apostle prescribeth; but in everything by supplication and prayer, &c. 4. All our Prayers would be so composed, as that they may be known to God, that is, approved of him, and so proceeding from the sense of our want, 1 Kings 8. 38. put up in the Name of Christ, John 16. 23. and for things according to his will, 1 Joh. 5. 14. Let your requests be made known unto God. 5. There are severall sorts of Prayers set forth here, by three distinct expressions; for the word requests, is generall to all the kindes: First, there is Prayer, whereby we seek those things which we want from God, acknowledging how unworthy we are of them. Secondly, there is supplication, whereby we deprecate evils and judgements, whether felt or feared, acknowledging our sins, whereby we have deserved them. Thirdly, there is thanks-giving, whereby we blesse God for favours already bestowed; by prayer, and supplication, and thanksgiving. 6. Blessing of God for favours received, is necessary to be joyned with prayer and supplication, there being constant matter of thanksgiving under all conditions, v. 11. and to suppresse that fretting, quarrelling, and impatient humour, which often venteth it self against God in our prayers and supplications, where thanksgiving to God for favours received, is not joyned with them, Psal. 77. 7. compared with v. 10, 11. Hence the Apostle commandeth, but in every thing by prayer and supplication, with thanksgiving, let your requests be known unto God.

Vers. 7. And the peace of God. which passeth all understanding, shall keep your hearts and mindes through Christ Jesus.

For inforcing the former exhortation, he subjoyneth a promise, that upon their so doing, the peace of God (a mystery so deep, that it transcendeth the reach of naturall reason) should, as with a guard of armed souldiers, defend their understandings, will and affections, against p. 107the assault of any temptation, which might otherwayes drive them to discouragement, and vexing diffident cares and fears of suffering from men, upon their exercise of moderation in all their actions. Doct. 1. There is a calmnesse and tranquility of spirit attainable by believers, flowing from their peace made with God in justification, and wrought in a believer by the Spirit of God, (hence it is called, the peace of God) which goeth beyond the reach of all created understanding to comprehend, it being a thing almost incredible, that those who are most under the lash of divine rods, should yet have Gods peace; who of all others are most tossed with storms & tempests, should yet injoy a sweet calm in their own mind; who are often destitute of all things, should yet be as little anxious, as if they injoyed all things. A Christian is made up thus, of so many seeming contrarieties, that no wonder the Apostle doth speak here of this peace of God as passing all understanding. 2. This peace of God cannot be preserved, but in the due practice of commanded duties, especially in the exercise of prayer: for, it's promised, if they be diligent in prayer, v. 16. the peace of God shall guard their hearts. 3. Where this peace is intertained, it doth marvellously guard the whole soul, wit, will and affections from being overcome by, or disquieted much with the apprehension of losses or injuries, whether felt or feared: This peace with God, and with a mans own conscience in God, is of such excellent worth, that so long as it is injoyed, no other losse is much valued; for, it's promised as a guard against the fore-mentioned heart-cutting care; The peace of God shall guard your hearts. 4. All that is in man, especially his soul, and every faculty of it, is as so many patent ports to receive most dangerous temptations, so that there must be a guard set to defend every one of them, otherwayes the temptation getteth most ready passage: thus much is imported, while he saith, the peace of God shall keep, or guard your hearts, that is, the will and affection; and mindes, that is, the understanding: It is a Metaphore p. 108taken from Military affairs, where Guards of Souldiers are placed at the Ports of Cities, or weaker parts of the walls, to stop the Enemies entry. 5. However preservation against the on-sets of temptation, be a promised fruit of diligence in the use of prescribed means; yet all the efficacie of those means cometh through Jesus Christ and his vertue working with them, who therefore would be eyed above means: hence this safety from the temptation, though promised upon their diligence in prayer; yet it is through Jesus 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 be any vertue, and if there be any praise, think on these things.

Because those Christians at Philippi lived among Heathens, in whom there were some things worthy of imitation, as many other things were not; therefore the Apostle exhorteth them to severall things, relating chiefly to the adorning of Religion, and making of it lovely unto those Heathens; and particularly that they would diligently consider, and from consideration, imitate every thing among them, which was true, honest, just, pure, and of good report: providing only, that those things of good report, were not vices, but reall vertues, and so, truly worthy of praise. Doct. 1. It is the duty of Christians, especially of those who live among haters of Religion, and such as seek all occasions to speak evill of it, to set themselves to search, find out, and, as it were, to cast their accompt by what means and carriage they may adorn Religion most, and make it lovely unto others, and accordingly to carry themselves in all things: so, while he is exhorting those Philippians to adorn Religion by their carriage, he injoyneth them to think on those things; the word signifieth, to search out a thing diligently, by p. 109comparing one with another, as Accompters use to do. 2. Christians are not to be so scrupulous as to reject things true, and in themselves good, though professed and practised by men, who are otherwayes extreamly bad: so, he exhorteth them to think upon, and imitate every thing which was true and honest, even among the the Heathens. 3. It is the duty of Christians, to discern truth from errour, rejecting the latter, and adhering to to the former, Ephes. 4. 14, 15. to speak nothing but truth in their ordinary communication, Eph. 4. 25, and to perform what they promise, Psal. 15. 4. for, they are to think upon whatever things are true. 4. It is the duty of Christians so to walk, as by the whole strain of their carriage, they may gain respect to their persons and profession from others, all their conversation savouring of nothing but gravity, as being far from scurrility, lightnesse and vanity in their apparell, words, deeds, and all their behaviour, 1 Tim. 2. 9, 10. for those are things honest, or grave, as it is in the Originall, which he exhorteth them to consider. 5. Christians ought to consider, and accordingly to perform what things are just, that is, whatever we are bound to do unto others, whether to God or man, Matth. 22. 21. whether by the Law of Nature, 1 Tim. 5. 8. or of Nations, Ruth 3. 13. by reason of our place or station, Neb. 6. 11. whether the things we owe be determined by paction, as such a sum of money, or so much grain, Col. 4. 1. or onelyonly to be determined according to the rules of prudence, equity, or charity, Col. 4. 1. whether it be fear or honour, Rom. 13. 7. goodwill, Rom. 13. 8. or somewhat further: so as none be defrauded of that which is his own; for those are the things just, which he willeth them to think upon. 6. Christians who would adorn the Gospel, must study purity and chastity in all the parts of their conversation, being far from any thing in their words or actions, which may savour of obscenity, or any bitter root of uncleannesse within, Eph. 4. 29. for those are the things pure, or chast, which he exhorteth them to think upon. 7. However Christians are not to p. 110venture on things sinful, for humouring of those among whom they converse, 2 Pet. 2. 7, 8. yet they are bound, in so far as with a good conscience they can, to commend their persons and profession, even to wicked men, by their lovely, affable, and condescending carriage, Tit. 3. 2, 3. for, those are the things lovely, which he willeth them to minde. 8. Though Christians are not to hunt after the applause of men, Gal. 1. 10. yet, lest the Gospel be evil spoken of through them, and they in capacity to serve God in their stations by doing good unto others, they are to walk so as they may be deservedly spoken well of, eschewing every thing which tendeth to make their names stink and unsavory unto others, 1 Pet. 2. 2. hence he commandeth them to minde things that are of good report. 9. A Christian may not presently close with every thing which is well reported of, or may gain applause unto himself among those with whom he liveth, Luke 16. 15. But except the thing in it self be the exercise of some vertue, and truly worthy of praise, he is to reject it and abhor it, although it be never so much cried up by others; for, he exhorteth them to mind those things which are of good report, but with this caution, if there be any vertue or praise in them.

Vers. 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.

He presseth the former exhortation, 1. from his own example; he had both preached and practised those things, as they themselves were witnesses. 2. From the fruit following; hereby they should injoy more constant communion with God, and more of that inward peace, whereof God is author. Doct. 1. It is the duty of Ministers, who would prove faithful, to be much in pressing upon their hearers the substantial duties of Religion, not insisting so much upon notional cases, or any other thing relating lesse to peoples practice, Tit. 3. 9. Of the former p. 111sort were those, spoken of, ver. 8. which to inculcate by preaching, was one great part of the Apostles task, as appeareth from the many expressions here used: Those things which ye have both learned, received, and heard. 2. It is the duty of Ministers, not only to presse duties by preaching, but to practise what they so presse by a holy life, whereby people may see that in them, which they hear from them, see 1 Tim. 4. 12. So did Paul, Ye have both learned and seen in me. 3. A people are the more bound, and should be the more stirred up to go about commanded duties, that they are under a Minister, whose doctrine is lively and his life exemplary: for, Paul maketh his practice an argument to excite them to their duty; Those things which ye have both learned, and seen in me. 4. A Christian keeping himself in the exercise of good works, and practice of commanded duties, may expect much of Gods gracious presence, and of that tranquility and peace of minde, whereof God is the author, under the strongest tossings of turbulent times: for he inforceth this exhortation, Those things do, from this promise, the God of peace shall he with you.

Vers. 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.

In the second part of the chapter, the Apostle sheweth how much he rejoyced at, and was affected with their benevolence sent unto him, after so long delay of time; excusing also the delay, as imputing it to the calamity of the times, which deprived them of an opportunity, and not to want of good-will in them, which he did never question. Doct. 1. As it is the lot of most eminent Christians somtimes to stand in need of help and supply from others: so it is their duty thankfully to acknowledge those whom God hath made helpful unto them in their strait: so doth the Apostle here, But I rejoyced in the Lord greatly, &c. 2. A spiritual heart and wise observer p. 112of providence, will find matter of much joy in God, and of praise unto him, even in those things which to an ordinary eye would not seem to be of so much worth: so Paul looketh upon this gratuity as a matter of rejoycing in the Lord greatly, because he saw much more in it than the thing it self, to wit, A reviving of the root of grace in these fruits of charity, which before appeared as withered and gone; I rejoyced in the Lord greatly, saith he, that your care of me hath flourished. 3. Though there may be in those who are truly gracious, a sad cessation from the exercise of grace, sometimes through want of opportunity as here, and sometimes also through their falling into several sins, 2 Sam. 11. 4. yet the seed of God remaineth in them, there is life and sap at the root, which through Gods blessing in due time will bud up and bring sorth the former fruit; now at last your care of me hath flourished; the word is borrowed from trees, which seem in Winter to be dead and withered, and in the Spring revive again. 4. How long soever a mercy be delayed, and postponed, a godly heart will see in it matter of thanksgiving both to God, and also to those from whom as instruments, the mercy is conveyed: so did Paul, I rejoyced, that now at last your care of me hath flourished. 5. It were the wisdom of Gods people to watch for the opportunity of doing good, and make use of it; seeing even those who would do good may ere long be deprived of opportunity to do it: ye were careful, but ye lacked opportunity. 6. The want of an opportunity, not through our default, doth excuse and justifie the forbearance, for a time, of a positive duty, if so good-will be present, see 2 Cor. 8. 12. from this, Paul excuseth them, ye wanted opportunity, saith he. 7. It is the part of christian charity to excuse, so far as prudence will permit, that which may seem to be the neglect of others, expounding things doubtsome favourably, and imputing their omissions to the want, not of good-will, but of opportunity: so doth Paul, wherein ye were careful, but ye wanted opportunity.

p. 113Vers. 11. Not that I speak in respect of want: for I have learned in whatsoever state I am, therewith to be content. 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. 13. I can do all things through Christ which strengtheneth me.

Lest they had mistaken the Apostle, as if his so much joy for their gratuity had argued him to have been of a dejected spirit through reason of want; he clears himself, denying his joy to have proceeded from any thing of that kind, and that because he was gifted from God with full contentment under every condition, ver. 11. and so he reckoneth several particular conditions, under which he had learned to live contentedly at all times, and in all places: As first, under disgrace, and abundance of worldly applause. Secondly, store of meat and drink, and utter scarcity and want. Thirdly, under his abounding generally in all things necessary for food, raimemt, lawfull pleasures and recreations, and a sparing measure of all those things, ver. 12. And lest, by what is said, he might be looked upon as a vain arrogant boaster, he pointeth at the fountain from whence he was furnished, to wit, The power and vertue of Jesus Christ inabling him ver. 13. Doct. 1. A seeker of God, espcially a Christian Minister, would be careful, lest he do or say any thing whereby he may incur the suspicion of being too much desirous of things worldly, or of being too much dejected and cast down through the want of them: there being nothing which maketh the Gospel to be worse spoken of, than the sin of Covetousnesse in the Preachers, or Professors of it: hence Paul doth so carefully clear his former words from savouring of any thing of that kind; not that I speak in respect of want, saith he. p. 1142. The Child of God is subject to change of conditions in things outward, being sometimes in credit, sometimes in disgrace; sometimes rich, sometimes poor; sometimes sick, sometimes in health; sometimes injoying all things necessary for his sustentation and life, sometimes almost wholly deprived of them: so was it with Paul, I know how to be abased, and how to abound, &c. 3. Whatever be the several changes, wherewith the Lord doth exercise his own, they are to be contented under them, to wit, so as not to grudge and repine against God, Job, 2. 9, 10. or to give way unto heartlesse dejection of spirit under adversity, Pro. 24. 10. though they may use lawful means for delivering themselves from it, 1 Sam. 30. 9. and so, as not to be puffed up by prosperity, Job 31. 25. nor forget the Lord, Prov. 30. 9. and despise others who want, Job, 31. 13. Thus Paul learned in every state therewith to be content; he knew how to abound, &c. 4. This great Lesson of Contentment under every estate, is a thing whereof all by nature are ignorant, none have skill in it except they learn it: Paul did learn it, I have learned. 5. The knowledge of this Lesson is attained, not so much by reading Books, and infixing in our memories directions to that purpose; as by frequent change of condition, and the Lords blessing of our changes for begetting in us experimental knowledge, how to carry our selves in each condition: thus Paul did learn this Lesson, I have learned and am instructed; The latter word signifieth, to be initiated in holy things, or religiously taught: so there is a piece of divine skill necessary for teaching folk this lesson. 6. The tentations which attend a prosperous condition are so many, such as pride, 1 Tim. 6. 17. disdain of others, Jam. 2. 6. and security, Luke 12. 19. The duties which are required in it, are so many, such as thankfulnesse to God, 1 Chron. 24. 10. beneficence to all men, 1 Tim. 6. 18. humility and sobriety of spirit in the managing of it, Jer. 9. 23. and laying our account to meet with changes, Job, 3. 25. and the many distractions which do accompany it, and tend to the hindering of p. 115those duties, are so subtil and insinuating, 1 Tim. 6. 9. that there is no lesse need of divine art for carrying of our selves …right under prosperity, than there is for such a christian carriage under adversity: so Paul must be instructed, how to be full, and how to abound, as well as how to be hungry, and how to suffer want. 7. Man's naturall faculties are renewed, but not destroyed by grace, or laid asleep, as if Christ himself did all things, and we nothing: for Paul saith here, that he did; the action did flow from an inward principle of a renewed will and understanding, I am able to do. 8 The power by which renewed souls do work, is wholly Christs; not only the habits of grace are from him, but also the actuating of those habits doth flow from his special influence: through him that strengtheneth me. 9. There is a kind of omnipotency in a Believer, being supported by Christ's strengthning power; so that there is nothing within the compasse of his christian calling, and for which there is a Covenant-promise for through-bearing, there is no such thing unpossible for him to do: I am able to do all things. 10. This note of universality, All, whether applied to persons, or things, is not to be taken every where in its larger sense, but to be astricted to the clear meaning of the place where it is, and the exigency of other Scriptures: so Paul saith, I am able to do all things, which cannot be extended to all and every thing without limitation (there being many things simply impossible to be done by any creature) but must be restricted to all those things which consist in the exercise of christian moderation under all dispensations, or at most, to all things within the compasse of his christian calling, and for which there is a covenant-promise for through-bearing: see 1 Cor. 6. 12. and chap. 9. 22. by which rule, that passage, 1 Tim. 2. 6. is to be expounded.

p. 116Vers. 14. Notwithstanding, ye have well done, that ye did communicate with my affliction.

Having guarded upon the one hand against their suspecting of him to have been too much dejected through want, he guardeth against another mistake, as if their gratuity had been little acceptable unto him; by shewing they had done well in doing what they had done, and sharing with him in his sufferings for Christ. Doct. 1. There is nothing which men can do, wherein they are not liable to mistakes: for, even while they are clearing themselves of one mistake, they are in hazard thereby to run under another, as Paul was here. 2. The danger of being mistaken, should hinder no man from going on in his duty, he is to do what he can to take off mistakes, and in the mean time be going on in what is right: so Paul, having cleared himself, proceedeth in his duty, commending those Philippians for their charity; and thereby wipeth off another mistake, which might have risen upon his guarding against the former; Nevertheless, ye have done well. 3. Though the Children of God be supported with courage from himself, to be content with, and to undergo their present lot; yet this must not make others neglect to help them in their strait, because in so doing they do but what is their duty: neither should it make themselves neglect the offer of supply from others, or vilipend it when it's received; this were to tempt God, by neglecting means of help, because of Gods goodnesse in supporting under want of means, when they could not be had. Thus, though Paul was enabled through Christ to be content with his hard lot; yet the Philippians give him help, and are therein approven and highly commended by him; Nevertheless, saith he, ye have done well. 4. It is the duty of all to prove confortable unto those who are suffering for truth, by supplying of their necessities according to their power: they did well in communicating with Paul's affliction. 5. They who p. 117make conscience of this duty, do hereby share in the afflictions of those who suffer for truth, as if they were suffering the same things, and for the same cause with them: so the Apostle affirms, because of their gratuitie, they had communicated with his afflictions.

Vers. 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. 16. For even in Thessalonica ye sent once and again unto my necessity.

The Apostle sheweth himself mindfull, not onelyonly of the present favour, but also of their by-past liberalitie towards him, ever since he began to preach the Gospel among them; and this not onelyonly when he was labouring among themselves, but also when he was at Thessalonica; and withall doth guard against their suspecting of him, as too greedie in receiving so frequently from them, by shewing he had received nothing as a reward for his work from any other Church in those parts; for the truth whereof, he appealeth to their own knowledge. Doct. 1. There is a rule of equity to be kept betwixt Pastour and People, that, as he bestoweth upon them spirituall things by preaching of the Gospel, so they should furnish him with things carnall, by giving an honourable maintenance, 1 Cor. 9. 11. and this a faithfull Minister may expect and crave, not as a meer gratuity, but as due debt, 1 Tim. 5. 17. this is imported in the phrase here used by Paul, when speaking of maintenance which was bestowed on him by those he laboured amongst in the work of the Gospel, he useth the expression of giving and receiving, which is used by Merchants, who in their Books of Accompts, do mark what they give out, and what they receive in, as the due price of their ware. 2. Though maintenance be most due for Ministers; yet such is the peevishnesse and greed p. 118of many, that hardly can they be driven to quit any thing for up-holding of the Gospell, though even an Apostle Paul were preaching among them: this Paul did find, no Church did communicate with me, as concerning giving. Though it may be also, the Apostle did for bear to receive any thing from others, were they never so willing, for the reasons mentioned, 1 Cor. 9. 15, 16, 18, 19. 2 Thess. 3. 8, 9. 3. A faithfull servant of Jesus Christ, who is taken up with a desire after the gaining of souls, will digest many unkindnesses of that sort, passing them over as he best may, especially so long as the Lord provideth for him otherwayes, as he usually doth, making some to shew the more of kindnesse, that others shew but little: so doth Paul meekly passe over his not receiving from those other Churches, mentioning with thankfulnesse the help which he received from Philippi: no Church communicated with me, but ye only. 4. This speaketh much to the commendation of a People, when the generall neglect of duty by others, doth not onelyonly not make them neglect their duty, but also exciteth them to be more forward in it: for, from this are the Philippians commended; no Church did communicate with me, but ye only; and ye sent once and again; they did not look so much unto that which others did, as what they themselves were bound to do. 5. As the Lord may suffer his choicest servants to be driven to worldly straits through want of things necessary; so, usually he makes providence to tryst with their necessity, and answereth it by those who are least obliged, when others who are more bound, doth take no notice of it, or, they cannot conveniently make use of their help: so, even in Thessalonica, ye sent once and again to my necessity; when the Thessalonians, to whom he was preaching, neglected him; or, he could not receive from them, the Philippians sent him supply.

Vers. 17. Not because I desire a gift: but I desire fruit that may abound to your accompt.

p. 119He doth yet guard against their suspecting him of greed shewing that his praising of their liberality, and charging of others with ingratitude, was not, that thereby he might incite them to give him more, but that they might be incouraged to grow more and more, as in all grace, so in this of liberality, whether towards him or others: the advantage thereof should accresse to themselves, more than to any other. Doct. 1. One action in it self good and lawfull, may be reckoned unto the worker, either as sin, or duty, according to the end which he proposeth to himself in it: so Paul's commending of their liberality, was in it self good, but if his end proposed, had been onelyonly, or mainly, that thereby he might excite them to give him more, his action had been base and sinfull; and therefore he purgeth himself of it, not that I desire a gift: but his intent being mainly to promove their salvation by stirring them up to their duty, his action is commendable; and therefore he owneth this as the thing intended by him, but I desire fruit that may abound to your account. 2. As Ministers ought in prudence to speak to the just commendation of any good, which they observe in people, v. 14. So, a pious heart will not be thereby puffed up, or rendered secure, as if he had done enough; but rather excited to make further progresse: I desire fruit that may abound. 3. The more a man doth abound in good works, and especially in the works of charity towards such as are in misery, the greater shall be his reward in Heaven, though not of merit, yet of grace, Rom. 6. v. 23. for, their fruit of charity should abound to their account. It is a Metaphore taken also from the Books of Merchants: our good deeds are marked as in a Compt-book by God, and he will give out accordingly.

Vers. 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.

p. 120That he may remove all suspicions of that kind, and praise their liberality yet further, he sheweth, that their gratuity carried by Epaphroditus, was received of him, and did aboundantly satisfie, as being sufficient, yea, more than sufficient for the present strait, and that hereby they had done as acceptable service unto God, as those who under the Law did offer up a sacrifice perfumed with sweetest incense. Doct. 1. Though a man be never so trust-worthy in himself, and never so much trusted by those who do imploy him; yet he ought in wisedome to guard against any sinistrous suspicion which may be taken up against his honestie and faithfulnesse: so Epaphroditus, though their Minister, and doubtlesse in great reputation among them, as a man who would have been loath to convert any of their publick charity to his own private use; yet returneth not untill Paul give it under his hand, that he had received the whole sum from him, I have all, or, I have received all, as it is in the Originall: he knew not but times and peoples esteem of him might change, and he might be brought to an accompt, or at least some might vent their own suspicions of him privatly, to under-myne him. 2. Where there is frugality to manage, and the grace of contentation with what the Lord is pleased to bestow, a little portion of things worldly, will be thought sufficient: so, though a covetous man, and prodigall spendthrift, doth never think he hath enough; yet Paul doth think it; I abound, and am full, having received the things which ye sent. 3. However there are no expiatory sacrifices for sin to be offered up by Christians, Christ having offered up himself once for all, Heb. 9. 28. and though the outward rite of sacrifizing in any kind be now abolished, all those rudiments ceasing with the non-age of the Church which was under the Old Testament, Act. 15. 10. yet the substance of the Eucharistick sacrifice used among the Jews, or the thing which was pointed out by that sacrifice, doth yet remain as a morall dutie, never to be laid aside, to wit, an evidencing of our p. 121thankfulnesse to God for favours received, which is done in part, by giving a part of what he hath bestowed for the help of others who are in a strait; for Paul in this sense calleth their charity an odour of a sweet smell, a sacrifice. 4. Seeing our charity and beneficence unto those who are in straits, is a part of our christian sacrifice: Then, first, it must be willingly bestowed, and not through constraint, 2 Cor. 9. 7. Secondly, It must be offered unto God in obedience to a command, and to evidence our thankfulnesse unto him, and not to the creature, not to the Idol of our credit and estimation, or for other selfish ends, Matth. 6. 2. Thirdly, It must be offered on the right altar, to wit, Christ, (see Heb. 13. 10) that through his worth the offering may be accepted by God; for, all those were requisite unto orderly and acceptable sacrificing: see Lev. 22. 19. Exod. 22. 20. and 20. 24. Doct. 5. Though there be no such measure of obedience attainable here, with which the Lord will be so well pleased, as to judge the performer to be perfect, or adjudge him to eternal life for the worth that is in it, Rom. 3. 20. Christ's obedience and sacrifice only being acceptable, and thus well-pleasing unto him, Rom. 5. 19. yet he may be so pleased with his obedience, as to judge him sincere in what he doth, and to look on his performance, as his own gracious work in him; and that is, when the thing performed is in it self good, Psal. 89. 30, 31, 32. done by a man in Christ, Joh. 15. 4. by strength drawn from Christ, Joh. 15. 5. and for the right end, Gods glory, and not worldly applause, Matth. 6. 5. In this respect he calleth their beneficence, An odour of a sweet smell, acceptable and well-pleasing unto God.

Vers. 19. But my God shall supply all your need according to his riches in glory, by Christ Jesus.

For their further encouragement, he promiseth unto them from Scripture-grounds (see Psal. 41. 1.) that God should recompence them for what they had given, and p. 122that abundantly, even in this life according to their necessity, not for any worth or dignity in their work, but of his own free-grace through Christ. Doct. 1. Scripture promises made of old, are still in force, and in all after-times appliable unto any indued with those qualifications which they had unto whom those promises were first made: so Paul applieth that promise (Psal. 41.) made unto those who were charitable in David's time, unto those Philippians; but my God shall supply all your need. 2. That general promises may be the more safely and with the greater comfort applied to our own, or the particular case of others, we would search into such grounds as may be most promising for faith to rest upon in expectation of the thing promised: so the Apostle, to help their faith to close with this promise, layeth down two grounds: 1. Gods sufficiency in these words, according to his riches; he hath whereupon to do it. 2. His engagement upon his credit and honour in those words, my God, as if he had said, He is the God whose Ambassador I am, and so cannot in honour but recompence you for what ye have given to me in my strait. Doct. 3. Those who enjoy most of the world, cannot promise unto themselves, but they may be driven to straits: for, he supposeth even they might be redacted to straits, while he saith, my God shall supply all your need. 4. The more beneficial any have been unto the poor servants of Christ in the time of their abundance, they may expect the more that God will be forth-coming unto them by his providence in the day of want: my God shall supply all your need. 5. The Lord in dealing with his people, doth not look so much at their worth and deserving, as what is fitting for his own glory, and most beseeming for such a glorious God to do: so he shall supply your need in glory, that is, liberality, as the magnificence of such a glorious King doth call for. 6. Whatever recompence the Lord is pleased to give unto the good works, or alms-deeds of his Children, whether here or hereafter, it proceedeth not from the merit, or dignity of the work, but from the merits of Jesus p. 123Christ, in whom they are as members in the head: Christ hath purchased all; and good works are only the rule according to which his purchase is distributed: so he shall supply all your need by, or, in Jesus Christ.

Vers. 20. Now unto God and our Father be glory for ever and ever. Amen.

The Apostle, in the third part of the chapter, concluding the Epistle, first, in contemplation of all the former mercies, ascribeth lasting praise and glory to God, as God, and as the Father of Believers, through vertue of that gracious Covenant made between him and them in Christ. Doct. 1. Though we can wish no real worth and excellency to be superadded unto that which God hath: for, he wanteth nothing, Neh. 9. 5. Yet it is the duty of Christians to be much in wishing, that those excellencies which are in God, may be more and more shining forth, Isa. 64. 2. and that the hearts of men and Angels may highly esteem of him because of them, Psal. 107. 8. for, this is the glory which the Apostle wisheth unto God, and by his practice teacheth others to do the like; Now unto God be glory. 2. That Christians may be much and real in this wish, they would seriously consider that worth, excellency, and goodnesse of God manifested to themselves in his works, particularly in his works of creation and general providence, in relation to which he is here called GOD; but most especially in the works of Redemption and Salvation purchased for, and actually bestowed upon lost sinners: in relation to which he is here called Our Father; that so our own hearts being once affected and filled, even to overflowing, we may with greater fervency and sincerity break out with this wish, That the same excellency, and more of it may be manifested unto, and constantly acknowledged both by our selves and others: So the Apostle, having considered his many favours spoken of through the whole Epistle, and looking on him as God and our Father, breaketh out p. 124in this wish, Now unto God, and our Father be glory. 3. The servent desire of real Saints to have the excellency, worth and goodnesse of God manifested, and accordingly acknowledged, are in a manner boundlesse, as being circumscribed by no time or place: there is no lesse than boundless everlasting glory comprehended in their wish; glory for ever and ever: wherby is usually expressed eternity and endlesse duration, see Psal. 10. 16. Rev. 22. 5.

Vers. 21. Salute every Saint in Christ Jesus: the Brethren which are with me greet you. 22. All the Saints salute you, chiefly they that are of Cesar's houshold.

Secondly, In the conclusion, there are mutual salutations and commendations: some were to be saluted by them in his name, others who were with him did salute, or remember themselves unto them, of whom he reckoneth three ranks. First, Those who were in Churchoffice, called Brethren, ver. 21. Secondly, The private Christians, or Church-members, which were at Rome. And thirdly, More especially he designeth Cesars houshold, to wit, some of his Servants and Courtiers, who were Converts. Doct. 1. External duties of civility tending of their own nature to entertain and increase love among men, are not to be neglected by Christians; of which sort are civil salutations: Though civility and good manners be not Religion; yet Religion destroyeth them not, but injoyneth them: So Paul, and those primitive Christians, did mutually salute each other; Salute everie Saint. 2. Whatever a man be in his inward condition before God, or in his outward condition worldly, whether rich or poor, noble or ignoble; yet, so long as he standeth a Church-member, a Minister should put that respect upon him, and do those duties to him which are due unto one in such a relation; for, he injoyneth them, in his name, to salute everie Saint, that is, all the Church-members, who are Saints all of them by external, p. 125or sederal sanctity, or holinesse: according to which, in regard of the Covenant made betwixt God and the visible Church, every one professing subjection unto that Covenant are separated from other people, and in a particular manner dedicated unto Gods service, Exod. 31. 13. Now that Saints are taken in this latitude here, is very probable: for, if the command had been to salute only those, who are Saints by inherent holinesse, how could it have been obeyed? for, real saving grace cannot be known infallibly by another, and so inevitably they should have saluted many Hypocrites in place of Saints, passing by others who were Saints indeed. It may indeed bear thus much, That if any had more real evidence of grace than others, the Apostle would have himself more specially remembred unto such; but this is not all, for he will have them saluting every Saint, and so those who were well known unto them to be such: Neither doth the words following, in Christ Jesus, militate against this sense; for, even those, who are externally and federally Saints, are in Christ by an external and visible union, consisting in the serious profession of those Truths which relate to him; the effect of which union, is, the communication of common gifts of the Spirit to every one according to their measure: see Job. 15. 2. Everie branch in me which beareth no fruit, which supposeth some to be in Christ in the way mentioned, who yet are fruitlesse branches, and so unregenerate. 3. Christian charity will so far cover the infirmities and failings of others; as not to disown them as Brethren, nor yet neglect those christian duties which we owe unto them, or are obliged to do for them as Brethren; for, although (ch. 2. v. 20, 21) he complains of all who were with him, except Timotheus only, that no man was like-minded, and all did seek their own things; yet neverthelesse, he doth in their name salute the Philippians, calling them Brethren; the Brethren which are with me greet you. 4. So powerful is the Gospel being accompanied with Gods blessing, Rom. 1. 16. that it will set upon and enter the Houses of greatest Persecutors, p. 126and carry some of their chiefest Minions captive from their very elbow: some even of bloody Nero's house are converted by the Gospel: those of Cesars houshold. 5. Such is the courage and valour of spirit with which the Lord doth endue sincere professors of the Gospel, that they will dare to hold up a Banner for Truth, even under the nose, and within the gates of most bloodthirsty raging Persecutors: for, some of Nero's House upon all hazard perform those duties which their christian calling tied them unto: chiefly they that are of Cesar's houshold do greet you.

Vers. 23. The grace of our Lord Jesus Christ be with you all. Amen.

Thirdly, He concludeth with his usual farewel-wish, to which he affixeth his Amen. Doct. 1. Gods grace is the sum of all which a man needeth to wish either for himself or others; for his grace is, first, Gods favour, as the fountain of all which is good, Eph. 2. 8, 9. And, secondly, the streams of grace inherent, and increase in it, flowing from that fountain, 2 Pet. 3. 18. And what want i… there where those are? So Paul summeth up all his desires in this one, The grace of our Lord Jesus Christ be with you. 2. Gods grace and favour, which reconciled souls do injoy, together with the whole bulk of graces inherent, which flow from it, are all purchased unto us by Christs merit, and applied by his intercession; and therefore is justly called the grace of our Lord Jesus Christ. 3. Our prayers and wishes unto God should proceed from such deliberation of mind, Matth. 20. 22. such ear…estnesse of heart and affection, Jam. 5. 16. and such confidence of an answer according to the tenour of the promise, Jam. 1. 6. that we may understandingly and incerely affix our Amen unto them; So doth the Apostle, Grace be with you all.

Amen.