Brief Exposition of Philippians and Colossians, Exposition 1 · Chapter 1
CHAP. I.
THis Chapter hath three parts: In the first whereof (after the Inscription, ver. 1, 2.) he exciteth, and encourageth them to constancy and progresse in faith and piety; partly, by shewing the good esteem which he had of them, manifested by his praying to God, and blessing him for them, ver. 3, 4. and that because of their constant good carriage …nce their first embracing of the Gospel, ver. 5. and …cause of his perswasion of their perseverance, grounded on Gods saving work of grace begun in them, v…. 6. the evident signs of which grace he perceived in …em, ver. 7. which made him sincerely love them, ver. 8. And partly by his seeking growth in grace from God to them, ver. 9, 10, 11:
In the second part of the Chapter, lest his present affliction might prove a stumbling-block in their way, he shewe…, that the Gospel had gained much by his sufferings already, to ver. 19. That it should have no losse, but advantage thereby in time coming, to ver. 25. And that he was very confident that his trouble should have an happy issue, in his deliverance from imprisonment, for their future benefit, to ver. 27.
In the third part of the Chapter, he exhorteth them to constancy and unity, ver. 27. And to courage under sufferings, by several arguments, unto the end of the Chap.
Vers. 1. Paul and Timotheus the servants of Jesus Christ, to all the Saints in Christ Jesus, which are at Philippi, with the Bishops and Deacons.
IN this verse is the Inscription, declaring who was the Author of this Epistle, together with the joynt asserter of the Truths contained in it, and to whom it was written. Doct. 1. Christian sobriety doth teach us to speak sparingly of our own credit and authority, except when weighty reasons do urge thereto: for, although Paul doth design himself often from his office of Apostleship, when he writeth to these Churches where his Apostolical authority was questioned (1 Cor. 1. 1. compared with 1 Cor. 9. 1, 2.) yet here he doth it not: because these Philippians did not call his Apostleship in question. 2. Unity and concord among Ministers in giving joynt testimony to the same Truths, doth adde a weight unto what they preach, in the esteem of their hearers: for, Paul joyneth Timothy with himself in the Inscription of the Epistle, that the Truths contained in it, appearing to be attested by them both, might have the more weight with the Philippians; Paul and Timotheus. 3. Preachers of the Gospel are in a special manner the Servants of Christ, as being wholly dedicate, 2 Tim. 2. 4. and perpetually, (Luke 9. 62.) astricted to his more immediate service: As servants were of old to their masters, so were Paul and Timotheus the servants of Jesus Christ. 4. It is abundant credit, and doth commend a man sufficiently unto those who really are Christs, that he is known to be a servant of Jesus Christ: for, Paul seeketh, and expecteth to be had in due regard for this, That he and Timotheus were servants of Jesus Christ. 5. The whole bulk of those visible Churches, unto whom the Apostles did write, is designed by the name of Saints: partly, because some among them, and those the better, though usually not the greater part, were really Saints, and inherently holy, Rev. 3. 4. for whose cause the whole Community are called Saints: partly, because it is the duty of every one within the Church, and the end of their calling, to be holy, Levit. 11. 44. and partly, because all and every one within the visible Church, are federally and externally holy; in so far as God, by entering Covenant with them, hath separated them from other people, as dedicated unto him for his worship and service: So whole Israel is said to be sanctified, Exod. 31. 13. and the child procreate of parents, whereof one is a Believer, is called holy, to wit, by this external and federal holiness, 1 Cor. 7. 14. And thus Paul, writing here to the visible Church, calleth them Saints at Philippi. 6. As, to make a man internally and spiritually holy, it is necessary he be in Jesus Christ, united to him, and drawing influence from him by faith, Job. 15. 5. So to make a man externally holy, to be called and esteemed federally holy, as every member of the visible Church is said to be holy, and in Christ, requireth a visible and externall union with Christ, consisting in external covenanting and serious professing of Truths relating to him; the effect of which union is the communication of common gifts, unto every one according to his measure, 1 Cor. 12. 6, &c. for this cause the Apostle here calleth all the professed Christians in Philippi, Saints in Christ Jesus. See John 15. 2. which supposeth some to be in Christ, to wit, in the way presently mentioned, who yet may be found fruitlesse, and consequently unregenerate. 7. The dignity and parts of a Minister, or of any Church-Officer, do not exempt him from a necessity of being taught, exhorted, reproved and comforted: for, Paul directeth this Epistle (wherein he teacheth, exhorteth, &c.) as to the people, so to the Church-officers; to Bishops and Deacons. 8. The Bishops mentioned in Scripture, are nothing else but ordinary Pastors, and Overseers of particular Flocks, of whom many might be, and were in one City, such as Philippi; which could not have been, if they had been trusted with the actual oversight of many Congregations, and of whole Provinces, as is now alleaged by those who distinguish betwixt Bishops and Pastors, and make them Office-bearers of a higher degree in the Church: for the Epistle is directed to the Bishops at Philippi. 9. As the Lord Christ hath appointed some Office-bearers in his House for the oversight of the souls of his people, as Ministers, and Elders, here designed by the name of Bishops, or Overseers; see Act. 20. 17. compared with ver. 28. So he hath appointed others, to take inspection of their bodily necessities, that those who are indigent may be supplied by their care, and the charity of the Flock, who are here called Deacons. See Act. 6. 1, &c.
Vers. 2. Grace be unto you and peace from God our Father, and from the Lord Jesus Christ.
He saluteth them most Christianly, by wishing unto them Grace, that is, Gods favour, as the fountain; and Peace, that is, peace with God, peace with their own conscience, peace one with another, and all sort of prosperity, as streams flowing from that fountain: and all this he seeketh from God through vertue of the merit and intercession of Jesus Christ. Doct. 1. Gods grace and favour is the root and fountain, from which, peace with God, with our own conscience, and all sanctified prosperity, and peace among our selves, do flow: for, all those are understood here by peace, which Paul wisheth unto them as the fruits of Gods grace, joyning Grace and Peace. 2. In seeking things needful from God, we would look unto him, not as standing disaffected to us and at a distance from us, but according to the nearest relations, which we can reckon our selves to have unto him: So Paul eyeth God as his and their father, reconciled through Christ; from God our Father. 3. Whatsoever cometh from God to Believers, is conveyed unto them by vertue of Christs merit, (whereby he hath purchased all things for them, Isa. 53. 5.) and of his intercestion, whereby, he applieth his purchase unto them, Heb. 7. …5. Whence it is, that he asketh from God the Father, but through Jesus Christ.
Vers. 3. I thank my God upon every remembrance of you, 4. Alwayes, in every prayer of mine, for you all, making request with joy.
The Apostl's scope being to excite those Philippians unto constancy, and further progresse in faith and piety, doth for this end wisely make known the good esteem which he had of them, in so far, that whensoever they came to his remembrance, which was very frequently, and especially in prayer, he was constrained not only to pray, but to blesse the Lord for them. Doct. 1. It should be the frequent subject of a Ministers thoughts, to observe how the work of God doth thrive among his Flock: So was it with Paul: for, saying, upon every remembrance of you, it is certain he had many remembrances of them. 2. When a faithful Minister seeth the people of his charge thriving by Gods blessing upon his labours amongst them, it must needs be to him the matter of much joy and thanksgiving; how sad soever his case be otherwise: So, the Philippians profiting maketh Paul (though a prisoner) glad; making request with joy. 3. Then is our joy, for things comfortable and pleasant unto us, rightly expressed, when it runs out in praises and thanksgiving unto God: for, so doth Paul expresse his joy; I thank my God. 4. Then will a man the more chearfully blesse the Lord for favours bestowed upon others, when he looketh upon God as reconciled to himself: for, hereby Paul is helped not a little to give thanks, when he looketh upon God, as his God; I thank my God. 5. As a Minister should rejoyce for spiritual favours already bestowed upon his Flock; So also he should pray for what is inlacking: for, Paul doth both; making request with joy.
Vers. 5. For your fellowship in the Gospel from the first day until now.
He giveth reasons for his joy on their behalf: whereof the first, is, Their embracing the Gospel (whereby they were brought unto fellowship with Christ and his Church) and that so readily after the first preaching thereof amongst them; together, with their constancy therein unto that very time. Doct. 1. There is a real fellowship and communion, which those who embrace the Gospel have one with another, 1 Joh. 1. 7. and all of them with Christ, 1 Joh. 1. 3. which consisteth in those nigh relations, and the exercise of mutual duties founded upon these relations, under which one of them standeth toward another, 1 Cor. 12. 25. and all of them towards Christ, and Christ towards them, Revel. 3. 20. Hence he calleth their embracing of the Gospel, their fellowship in the Gospel. 2. That a people, or person doth readily assent to the call of the Gospel, and remaineth constant in the profession of, and obedience unto it, is matter of thanksgiving and praise unto God: for, this was Paul's joy for those Philippians; even their fellowship in the Gospel from the first day until now. 3. It is not fit that any man, especially a Minister, should boast much of the reality of grace in any upon a profession newly taken up, until after a times trial, it be seen how the person holdeth up in his profession, by walking equally in the latitude of duties, and constantly in variety of cases and conditions, lest haply he be afterwards ashamed of his confidence: Therefore, Paul doth not boast much of those Philippians, untill he take some proof of them; from the first day until now.
Vers. 6. Being confident of this very thing, that he which hath begun a good work in you, will perform it until the day of Jesus Christ.
A second reason of his joy, was, The confidence which he had of their perseverance in grace unto the end, and of their being carried on by the same power, which did begin the work of grace in them. This he speaketh unto the whole Church, not as if every one in it, to his certain knowledge, in the judgment of infallible verity, had been truly gracious; But, because in the judgment of charity (which supposeth the best, where it hath any probable appearance, and no evidence to think otherwaies) he found it equitable to think so of all, especially, being perswaded that there were many such among them, in whom only this and the like expressions were verified, which were spoken generally unto all. See 1 Cor. 6. 11. compared with Chap. 11. 21. Doct. 1. They who have received grace, shall never totally lose it, but undoubtedly persevere therein to the end: for, Paul is confident of this very thing, to wit. Of their perseverance. 2. The certainty of the Saints perseverance, is not grounded upon the stability of their resolutions, Psulm. 73. 2. nor yet upon the stability of gracious habits in themselves, Rev. 3. 2. But upon the power of God, which is engaged for their preservation against all opposition: for the ground of his confidence is, that God is engaged for the thing; He who hath begun a good work in you, will perform it. 3. The work of grace is not perfected at the first, but hath its own beginings, progresse, and accomplishment at death; He that hath begun, will perform it until the day of Christ. 4. The whole progresse of this work, from the first step unto the last, is all from God, and from no power of our own free-will; He who hath begun, will perform. 5. Albeit grace in Believers will be perfected at the time of their death, Heb. 12. 23. when their soul shall be presented before Christ their Judge, and carried up to be with him; yet the compleat consummation of their blessed estate in soul and body is reserved till Christs second coming, wherein he shall raise up their bodies in an incorruptible estate, unite them to their souls, and carry up the whole man with him, to put on the capestone on that work of grace begun here: for this cause, saith he, He will perform it until the day of Jesus Christ, not only of their particular judgment, but specially of his second coming.
Vers. 7. Even as it is meet for me to think this of you all, because I have you in my heart, in as much as both in my bonds, and in the defence and confirmation of the Gospel, ye all are partakers of my grace.
A third reason of his blessing God for them, cleari… and confirming the former, is, He conceived himself bound to judge of them all as truly gracious, and such as should persevere unto the end, by reason of his hearty affection towards them; which, together with his judgement of them flowing from it, was grounded upon the evident signs of grace in them (the same grace for kind, which he himself had) in so far, as they had in a special mannerowned him and in their own sphear joyned with him, both in his sufferings & actings for the defence and confirmation of the Gospel. Doct. 1. Where sincere love is among Christians, there will be a communion of prayers, praises, and of good hopes: for, from this that he had them in his heart, he inferreth, it was meet, or, just for him to do all the foresaid duties for them. 2. That which knitteth the hearts of Christians in the straitest tie of mutual love, is, not so much carnal respects and natural relations, (2 Cor. 5. 16.) as the real evidences of Gods grace in the person loved: for, Paul had them in his heart, because they were partakers of his grace. 3. Albeit no precept, or practice, in the whole Scripture, doth evince, That visible Churches are to be constitute of those only, who ought to be accounted truly gracious by discerning Christians; (Matth. 13. 28, 29, 30.) Yet this impedeth not, but the Gospel hath been so far blessed in some places, as that the whole members of some particular Churches, by their godly and sober conversation, have given positive evidences of true grace in them, even to very discerning Christians; and that the Gospel may have the same effects in some particular Churches is yet possible: So Paul thinks it meet to judge of them all at Philippi, as truly gracious, to wit, all who were of age; It is meet for me to think this of you all. 4. The judgment which one Christian passeth upon the inward gracious estate of another, is not alwaies according to the verity and truth of the thing; but it is grounded upon, and flowing from charity, which hopeth the best in things which are uncertain, (1 Cor. 13. 7.) and so may be deceived: Thus Paul doth not affirm possitively that they were all gracious, only it was meet for him to judge so of them, and that because of his charity and affection towards them, which did, and justly might, preponderat with his judgment in the present case; because I have you in my heart, saith he. 5. There must be some positive, though not infallible, evidences, of the inward work of grace in a person, before we can warrantably pass a judgment, even from charity, upon him, as truly gracious: for, Paul groundeth his charity upon such evidences; in somuch as both in my bonds, &c. 6. It is the part of each professor, to avow, support, speak for, joyn with, and by all lawful means defend those who are suffering for the truth of the Gospel, or employed any other way for the defence or confirmation thereof; for, they were partakers with him, both in the defence and confirmation of the Gospel. 7. When a person, living otherwise without offence, is zealous for the Truth of God, owning those who do suffer for it, contributing his uttermost to uphold it, even when the powers of the world would bring it down, and doth not draw back for fear of any hazard; it is ground sufficient for Charity to judge of that person, as truly gracious: for, Paul thinketh it meet to judge so of those Philippians, because they owned him, both in his bonds, and confirmation of the Gospel.
Vers. 8. For God is my record, how greatly I long after you all, in the bowels of Jesus Christ.
He confirmeth what he spoke (ver. 7.) of his sincere love towards them, by taking God to witnesse, how much he was affected towards them with a truly Christian love. Doct. 1. The most secret inclinations, and motions of our inward affections, are plain and naked before God: otherwaies Paul would not have appealed unto him as witnesse of the sincerity of his love and affection, saying, God is my record. 2. The taking of an Oath, or appealing to God the searcher of hearts, as a witnesse to the truth of what we affirm, is not unlawful; but in some cases a duty: for, God is my record, saith Paul. 3. Though the taking of an oath be lawful in some cases, yet not for every trivial businesse, but for grave and weighty causes: for, here Paul doth it for a weighty cause, even to procure and facilitate this peoples attention to the Gospel, and to secure the successe of his pains among them, as appeareth from the scope, in order to which he perswadeth them of his hearty affection: for, saith he, God is my record, how greatly I long, &c. 4. The mutual love of Christians should not be camal, for selfish and worldly reasons and ends only, but spiritual; A love like unto Christs for fervency and sincerity; a love, whereof Christ is the author, and having Christs honour and the spiritual good of those who are loved for its main ground, motive and end: for, that is to love in the bowels of Christ. 5. Christian love among Christians, doth evidence it self much in Christian fellowship, as occasion offereth: for, in place of saying, how he loved them, he saith, how be longed for them, as desiring to evidence his love that way, if he had opportunity.
Vers. 9. And this I pray; that your love may abound yet more and more in knowledge, and in all judgment.
He exciteth them yet more unto further progresse, by seeking those things from God to them, wherein he would have them to advance and grow; as namely, Love to God and their neighbour, together with knowledge, and the spiritual sense or tastings of Gods goodnesse and love: for, the word rendred judgment, doth also signifie spiritual sense and experimental knowledge. Doct. 1. There can be no such measure of grace attained, but further progresse ought to be endeavoured: for, he prayeth that those Philippians (whose graces he hath presently commended) may abound more and more. 2. Love unto God and our neighbour, especially unto those who are Gods, is so necessary, 1 Cor. 13. 1. so comprehensive, Matth. 22. 37, 39. and meeteth with so many things to extinguish it, Matth. 24. 12. that we are not easily to be satisfied with a small measure of that grace: for he prayeth, that their love may abound. 3. Such love and zeal are commendable and to be sought after, as have a proportional measure of knowledge going along with them: for he prayeth here, that their love may abound in, or, with knowledge. 4 There is a spiritual sense and experimental knowledge, whereby we find what Scripture speaketh of Gods goodnesse verified in our selves: for, so much is understood here by all judgment, or, sense. 5. This sense and experimental knowledge, would be sought after, as the most effectual mean to beget, entertain and encrease the love of God in those who are his: for he prayeth, that their love may abound in, or, with sense.
Vers. 10. That ye may approve things that are excellent, that ye may be sincere, and without offence till the day of Christ: 11. Being filled with the fruits of righteousness, which are by Jesus Christ unto the glory and praise of God.
Here four ends are subjoyned; for attaining whereof, he would have them abounding in the three fore-mentioned graces. 1. That they might be endued with a spirit of discerning betwixt Truth and Error, right and wrong: for, so the former part of ver. 10. is to be read, that ye may try things that differ: of which trial, the approving of things that are excellent, (as the word is rendered in our Bibles) is the commendable effect. 2. That they might be sincere without any mixture of sinful byasse in their choice of things after trial. 3. That they might be kept from being occasions of stumbling unto others, ver. 10. And, 4. That they might abound in good works undertaken and gone about in the strength of Christ, and tending to Gods glory as their main scope, vers. 11. Doct. 1. That a Christian may be throughly fitted to judge of things controverted, there is more required than notional light in the brain, to wit, Practice according to what he already knoweth, and some experimental knowledge and taste of divine Truths in his own heart: for, the Apostle, with knowledge, requireth, abounding in love and sense, that so they might try those things which differ. See Heb. 5. 14. 2. Such knowledge as enableth a man to discern betwixt Truth and Error, right and wrong, is then worthy to be sought after, when sincerity in choosing what is right, and rejecting of what is wrong, is joyned with it: for, he conjoyneth those two, Ye may discern things that differ, and be sincere. 3. It should be one of our main desires, (whatever be our wrestlings with corruption within our selves) that yet it may not break forth to the offence of others: So Paul prayeth, that they may be without offence. 4. No shorter term ought to be assigned unto our growth and daily progress in holiness than the day of our death; for, then, and not till then, shall grace be compleated, Heb: 12. 23. Thus he prayeth, they may abound more and more, unto the day of Christ; that is, Either the day of every mans death, so called, because of the particular sentence or judgment, which is passed by Christ upon every man immediatly after death, Luke 12. 20. and 23. 43. or, the day of Christs second coming, 1 Thess. 5. 2. And this he will have the term-day of their endeavour to continue sincere and without offence: because the final and open acquittance of the Elect from sin and misery shall be reserved until then, Matth. 25. 33, 34. 5. It is not sufficient for Christians to walk without offence, by abstaining from what is grosly evil; but they must also set about the doing of what is good: being filled with the fruits of righteousness. 6. It is not the doing of one good work, or of some few, which will sufficiently evidence a man to be righteous, except he aim at the constant practice of everything which is good: for, that is to be filled with the fruits of righteousness, or with good works, whereby the sincerity of our righteousnesse is tried, as the tree by the fruits, Luke 6. 44, 45. 7. That a work be truly good, or, a fruit of righteousnesse, it is necessary that the work be done by one who is in Christ by faith, and by vertue of strength drawn from Christ: for, these fruits required are by Jesus Christ, that is, by strength drawn from him: which presupposeth the person to be ingrafted in him, Job. 15. 4. 8. It is necessary also for a good work, That the doer of it have Gods glory for his main scope, and not vain glory, credit, or any by-respect: otherwise he is an empty vine, bringing forth fruit unto himself, Hos. 10. 1. So they are to be unto the glory and praise of God.
Vers. 12. But I would ye should understand, Brethren, that the things which hapned unto me, have fallen out rather unto the furtherance of the Gospel.
In the second part of this Chapter, lest they should have stumbled at his present suffering, and feared lest thereby the Gospel should have been totally extinct; he sheweth, first. That the Gospel had received much advantage already by all those sad things, which had befallen him. Doct. 1. It is the duty of Christ's Ministers, as to forecast what may prove a stumbling-block in the way of the Lords People, to retard them in their christian course; So, by all means to endeavour the removal of it: Thus Paul wisely foreseeth, and carefully laboureth to remove that offence and discouragement, which Christians were apt to take from his sufferings; But I would ye should understand, &c. 2. So wise and powerful is God in working, that what is intended by adversaries to obscure his glory, and to mar his work, He maketh it tend to the further clearing of the one, and promoving of the other; which holdeth chiefly in the sufferings of his servants for Truth, whereby the Lord hath promoved the Gospel frequently as much as by their preaching: So Paul's sufferings had fallen out to the furtherance of the Gospel. 3. That Truth is a gainer by our saddest sufferings, is sufficient reason for contentment under them: for, Paul resteth satisfied, and would have others satisfied also with this, That all his sufferings had fallen out to the furtherance of the Gospel. 4. The observing of the advantage that cometh to the Gospel by the suffering of the Saints for Christ's Truth, serveth greatly to remove the scandal of the crosse: for this end would the Apostle have them to understand that what had befallen him, was for the furtherance of the Gospel.
Vers. 13. So that my bonds in Christ are manifest in all the Palace, and in all other places.
He giveth two evidences, that advantage had come to the Gospel by his sufferings; First, his bonds, or the Gospel which was the cause of his bonds, was made famous in Nero's Court, and els-where, whileas every one almost, enquiring after the cause of his sufferings, did learn somewhat of Christ and the Gospel by that mean. Doct. 1. That the Gospel getteth entry in the Houses of Kings and great men, is a great advantage and furtherance to it: for, this he reckoneth as one advantage, even that the Gospel by his bonds was manifest in all the Palace. 2. An occasional report, and general fame of Christ and the Gospel, may, through the blessing of God accompanying it, take some by the Heart, to whom that report doth come: for, by the very occasional mentioning of the Gospel, as the cause of Paul's sufferings, some were made to enquire and learn so much of it, as made them fall in love with it: else he would not have thought the manifesting of his …onds had tended to the furtherance of the Gospel.
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.
A second evidence, is, That contrary to the expectation of enemies, (who concluded that Paul one of the chief Apostles being put in bonds at Rome, no Minister should have the courage ever to preach again) many Ministers of Jesus Christ, having heard of his constancy under sufferings, were encouraged to shake off fear, and preach Christ more boldly than ever. Doct. 1. The Gospel, and glad tydings of Salvation through Jesus Christ, is the most excellent word that ever sounded in a lost sinners ear: Therefore, it is called, The Word, by way of excellency, as if there were no other word besides worthy of the name. 2. This tendeth much to the furtherance of the Gospel, when Preachers of it are men of courage, not fearing their own personal sufferings, if so they may get Christ advanced, and the Gospel published: for, this is given as an evidence of the furtherance of the Gospel, even their speaking of the Word without fear. 3. The observation of God's upholding others under sharp sufferings, should make us couragious in avowing that Truth for which they suffer; as knowing, God who helped them, will not be inlacking to us, if we be put to suffer for the same cause: for, the Brethren in the Lord waxed confident by his bonds. 4. As among all Christians, so chiefly among Ministers, there is a relation of fraternity in Christ, whereby they are tied to walk as Brethren; by loving one another, 1 John 4. 21. admonishing one another, Lev. 19. 17. standing for the just credit one of another, Jam. 4. 11. and working to the hand one of another, for carrying on the work of their Lord Christ, 2 Cor. 6. 1. Hence they are called, Brethren in the Lord.
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 adde affliction to my bonds: 17. But the other of love, knowing that I am set for the defence of the Gospel.
Because it might have been objected, That many of those fore-mentioned Preachers, of whom he boasted, were but naughty men, and small friends to Paul; He answereth, first, granting, many indeed did preach Christ from a spirit of envy against Paul, to out-strip him, and of contention and strife, hereby raising a sinful emulation amongst the Ministery, while every one laboured who should have maniest to applaud him, and from a malicious purpose and desire to procure harder usage for Paul, if not his death, being now in bonds; supposing, the more the Gospel was preached, Nero would be the more incensed against him: Yet herein he comforteth himself, that all the Preachers were not of that stamp, there being many besides them, who preached Christ from love, and good-will toward Christ, and Paul his prisoner, aiming sincerely at the good of the Gospel; for the defence whereof, he was now in bonds. Doct. 1. They may preach Christ unto others, who are but hollow-hearted men themselves: for, so were those who preached Christ, even of envy and strife. 2. Such is the power of unmortified corruption, that it will make a mans most excellent gifts, and the exercise of them in the choicest duties of divine worship, subservient to his basest lusts: for, some even preached Christ out of envy and strife. 3. The Lord taketh notice, not only of the matter which Ministers do preach, whether it be Truth or Error; but also, of the manner how, the ends for which, and the motives from which they preach: even whether they preach Christ from envy and contention, or, from love and goodwill: for, here Paul taketh notice of it. 4. An immoderate sinful desire after applause, together with the lust of envy because of the gifts and estimation of others, is a sin, whereof those who preach Christ are sometime guiltie: for, here some preach Christ out of envy. 5. The Ministers of Jesus Christ had need to resist the very first motions of the fore-mentioned evil; seeing, where it is once rooted in the heart, it will make a man prostitute his parts and gifts; yea, the very preaching of Christ, to the service of it: So those of whom the Text speaketh, having once given way to a spirit of sinful emulation against Paul, they rest not, until they even preach Christ out of envy. 6. Where there are self-seeking men in the Ministery, making a trade of their excellent preaching and other exercises of their gifts and parts, (mainly to get themselves much thought of, and others vilipended) unity cannot long continue in the Church of Christ: but, such spirits, before they fail of their intent, will rather trample upon the Churches peace: for, those two are conjoyned, they preached Christ out of envy and strife. 7. Though a man preach Truth, and exalt Christ in preaching Truth; yet if he do it from a spirit of envy, to get others decryed, and himself extolled, he is but an unsincere rotten-hearted hypocrite (notwithstanding of all his preaching) in Gods sight: for, those men preached Truth, else Paul (ver. 18.) would not have rejoyced in their preaching; yet, seeing they preached of envy, they are spoken of as unsincere, and unfaithful Preachers, who preached not sincerely. 8. Envie, and sinful emulation, because of the parts and esteem of others, is a cruel and unsatiable lust, thirsting after the very blood of those against whom they have emulation: for, those men who envied Paul, would gladly have added affliction to his bonds, and have stirred up Nero, by occasion of their preaching, to have taken his life. 9. Though some that preach Christ are but hollow-hearted men, yet all are not so; and the sincerity of those that are honest, is sufficient comfort against those discouragements which might arise from those who are otherwise: for, though some preached Christ out of envy; yet Paul comforted himself in this, that others preached of good-will. 10. This is prais-worthy in a Minister, when he is stirred up to preach from love to Truth, good will to the work, and to Christ whose work it is, endeavouring what in him lieth to encourage all, even the meanest who have their hand at the Work: for, that is here commended, even to preach Christ of good will and love, to wit, love to Christ, to Truth, and unto Paul. 11. An honest heart will respect those much, whom love to Truth hath brought to any suffering, or hardship: for, therefore did those honest Ministers preach from good will unto Paul, knowing he was set, or, did lie (to wit, in prison) for the defence of the Gospel. 12. The sufferings of the Saints for the Gospel, are real preachings, and are speaking apologie… and defences for the power and truth of the Gospel: I am set (saith Paul) for an apologie of the Gospel, as the word is in the original.
Vers. 18. What then? notwithstanding every way, whether in pretence, or in truth, Christ is preached, and I therein do rejoyce,—
He giveth a second answer unto that which might have been objected, to wit, Whatever they aimed at in their preaching, yet Jesus Christ was made known by them: and this made him glad. Doct. 1. The blessing of the Word preached, doth not depend upon the honestie and saving grace of the Preacher: A gracelesse Minister, may (through Gods blessing upon his own Truth) be an instrument of much good unto others: for, they who preached Christ in pretence only, pretending love to Christ, but really seeking their own applause, were surely doing good unto some; else Paul would never have rejoyced so much that Christ was preached by them. 2. The apparent diminution of our own esteem and credit ought not to be much regarded, if high esteem of Christ be upon the growing hand: Paul regarded it not; notwithstanding, saith he, that is, though they seek to over-shadow me, yet Christ is preached, and I rejoyce. 3. The man whose heart is inflamed with love to Christ's honour, and the salvation of lost sinners, so as not to value his own particular hazard, being put in the ballance with those, may expect to find much joy and comfort under his saddest sufferings: for, Paul, being thus disposed, rejoyceth, though in bonds: I therein do rejoyce.
Vers.—18. yea, and will rejoyce. 19. For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ.
That he may yet further prevent their stumbling at his sufferings; he sheweth, That, as the Gospel had gained much thereby already, it should gain yet more; and that his joy in that respect should not be taken from him; and that, because he knew, partly from Scripture, and partly also, as it appeareth, from special revelation, that this, to wit, all the machinations of his adversaries against him, should be so ordered of God, as that by the renewed supply of furniture from the Spirit of Christ, obtained by their prayers, his salvation should be advanced by them; where by salvation we understand, not only his eternal well-being, but his constancy also in avowing Truth, and the preservation of his temporal life for the time, as he cleareth afterwards: the contrary of both which was aimed at by his envious brethren, their design being, as it seemeth, either to drive him, through his own fear, unto apostasie from Christ, or otherwise to incite Nero to put him to death. Doct. 1. A suffering Christian, especially a Preacher, may attain, not only to present sweetnesse and joy under a bitter crosse; but also to a sweet strong perswasion of the continuance of that joy in the time to come: for, Paul not only rejoyceth in the mean time, but also confidently resolveth, I will rejoyce. 2. The joy of a Christian under a crosse is grounded, not only upon good presently enjoyed and felt, but also upon that, which by faith is apprehended as yet to come; so Paul rejoyceth, and promiseth to rejoyce, because he knew by faith, that this should turn to his salvation. 3. So powerfull and wise is God in working, that out of the eater he can bring meat, by ordering our sad afflictions so, that our salvation both temporal and eternal, shall be advanced thereby: thus was it with Paul; I know that this shall turn to my salvation. 4. That Christians are kept constant under sad sufferings, and made to advance in the way towards salvation thereby, proceedeth neither from the nature of the crosse, nor yet meerly from the power of inherent grace; but chiefly from the actual influence and renewed supply of furniture from the Spirit of Christ: for, that this did turn to his salvation, was, through the supply of the Spirit of Jesus Christ. 5. Prayer conscientiously gone about, is an excellent mean for drawing from God through Christ the choicest of his mercies, not only to our selves, but also to others, for whom we pray: So, through the prayer of those Philippians, supply from Christ was to be communicated to Paul. 6. They who pray best and most spiritually, are not most taken up with the conceit of their own prayers: for, Paul imputeth his receipts more to their prayers, than to his own; though none will question but he prayed as much, and as well as any of them: through your prayers, saith he.
Vers. 20. According to my earnest expectation and my hope, that in nothing I shall he ashamed, but that with all boldnesse, as alwayes, so now also Christ shall be magnified in my body, whether it be by life or by death.
Paul's envious adversaries aimed at two things; either to drive him to apostacie, or to incite Nero to take his life; and in the preceding Verse it is showen, that Paul knew they should be disappointed in both these: Now he explaineth his knowledg and perswasion of their disappointment in the first, and sheweth the ground of that perswasion. His perswasion had two parts; the Negative part is, No terrour of flesh should ever make him deny the truth, as a man ashamed of it. The Positive is, That he should continue in the stout avowing of truth, and magnifying of Christ, whether he died or lived: The grounds of this his perswasion were, hope in Gods Word, his earnest expectation, flowing from his hope and by-past experience. Doct. 1. To turn our back upon truth, for eschewing of suffering, saith as much, as that we are ashamed of Christ and his truth: and there fore they who do so, may expect that Christ will be ashamed of them. See Luke 9. ver. 26. hence in place of saying, he will not deny truth in any thing, he saith, in nothing I will be ashamed. 2. Christians in the case of tryall especially, would be very strict and precise, so as not to recede from the least point of truth or dutie. Thus the Apostle resolveth, I will be ashamed in nothing. 3. The first step towards defection is, a declining of, and relenting in the professing and bold avowing of truth, when God calleth us to it: and to avow truth boldly, as occasion offereth, is a soveraigne mean to keep us from being ashamed of it. For, Paul opposeth those two, his being ashamed of truth, and his bold avowing of it; the latter as preventive of the former: in nothing I will be ashamed; but that with all boldnesse. 4. The avowing of truth boldly under persecution, tendeth much to the magnifying of Christ his truth, for which we suffer; and his strength which beareth us up under sufferings, being thereby much commended: Hence he calleth his boldnesse for truth, under his bodily sufferings, a magnifying of Christ; so now also Christ shall be magnified in my body. 5. A Christian is not to hesitate much in the matter of his death or life, if so he may get Christ magnified by either of them; for, Paul standeth not much, if so Christ be magnified, whether it be by death or life. 6. The hope of a Christian, having a word of promise for its ground (Psal. 130. ver. 5.) shall never be disappointed: for, Paul concludeth all this should turn to his salvation, and that he should be carried through under sufferings, because there being a generall word of Promise for it, Rom. 8. ver. 28. he hoped in that word; according to my hope, saith he. 7. Then is our hope of the right stamp, and truly Christian; when being founded upon the Word, it exciteth the heart earnestly, and by all lawfull means to pu…sue after the thing hoped for; so the Apostl's hope is joyned with earnest expectation: the word signifieth, the expectation of a thing with head and neck stretched out, as pressing to be at it. 8. The frequent experience of Gods being nigh unto us, and honouring of himself by us in former tryals, is a ground for hope to rest upon, that he will not leave us in the present strait; so Paul gathereth present confidence from former experience: that as alwayes, so now also, &c.
Vers. 21. For to me to live is Christ, and to die is gain.
He giveth a reason of his indifferencie, whether to die, or to live, of which he spake, ver. 20. to wit, if his life be prolonged, unto him to live is Christ, that is, Christ was to be the scope of his life, he having destinated it wholly to his service; but if he die, death should be gain and advantage to him. Doct. 1. Then, and in no other case, is poor silly life worth the having, when the extolling of Christ is the main scope at which we aim in our life; For, this maketh Paul indifferent to live, or not to weary of life: for unto me to live is Christ, saith he. 2. Who ever hath dedicated his life to get Christ exalted by it, will find death it self to be great gain and advantage, as being thereby freed from sin and misery, Rev. 14. ver. 13. and admitted unto the full injoying of Christ 1. Cor. 13. ver. 12. unto all eternitie 1. Thess. 4. ver. 17. for, unto Paul to die is gain; because unto him to live was Christ.
Vers. 22. But if I live in the flesh, this is the fruit of my labour: yet what I shall choose, I wot not.
He explaineth the first member of the preceding verse, shewing, if he should live any longer in t…is corruptible flesh, this or that life should be the fruit of his labour, that is, the gaining of souls to God by his labour, should be the scope of his life: and then declareth his former indifferencie to be such, that he knew not whether to choose death or life, though it were given him to his option. Doct. 1. The manifold infirmities accompanying this mortall fading life, do not impede the labour of Gods faithfull servants from being fruitfull, in order to the honour of Christ, and good of the Church; the wisdom of God judging it most convenient to commit this heavenly treasure to earthly vessels, and to bring about the great work of saving of souls, not by sinlesse, holy, and uncorruptible Angels, but by poor weak men, who carry about fading flesh as our selves, 2. Cor. 4. ver. 7.) So if Paul had lived in the flesh, his labours should have had fruit that way: if I live in the flesh, this is the fruit of my labour. 2. Who ever knoweth ought of a life to come, and of a right unto it, cannot but speak contemptibly of the life which now is, while he compareth the one with the other; so Paul, as contemning this life, being compared with that, calleth it, a living in the flesh, 3. A man may be so perswaded of a life of glory after death, upon the one hand, and so convinced of the great advantage, which may come to the Church by the prolonging of his life, upon the other hand, that if to die or live, were given to his wish, he could not easily determine himself, which of them to choose: So is it with Paul; what I shall choose, I wot not, saith he.
Vers. 23. For I am in a strait betwixt two, having a desire to depart, and to be with Christ, which is far better: 24. Nevertheless, to abide in the flesh, is more needful for you.
He professeth his strait, shewing there were weighty reasons on both sides: When he looked on death, therein he saw his own particular advantage, even to be still with Christ; when he looked upon life, therein he saw advantage to the Church, and hence ariseth his strait what to choose, or refuse. Doct. 1. Death is not a destruction of the godly, but a separating of the soul from the body, a flitting from one place to another, a releasing of the soul from the captivity of the body, wherein it was inclosed, and a setting of it at liberty: for, Paul maketh use of a word to expresse death, rendred here to depart, which signifieth to dissolve things before conjoyned, to change our abode, or, our dwelling, to set sail for another Country, and to be released from prison. 2. It is lawfull, yea and in some respects a duty for Christians, not only frequently to think upon death, but also to long after it; for, Paul hath a desire to depart. 3. Then is our longing after death commendable, when it proceedeth not from desperation, or wearying of the crosse which God hath laid on (Ionah 4. 3, 4.) but from a desire to be with Christ: for, here those are conjoyned. I desire to depart and to he with Christ. 4. The souls of men and women are not annihilated after death, neither do they sleep until the Resurrection; nor are they detained by the way from immediate passing into glory, if they have been Believers, as the souls of others do enter into everlasting condemnation: for, Paul knew nothing of a Purgatory after death; but he expected presently to be with Christ. 5. There is no proportion betwixt the choicest contentments (even those that are spiritual) which can be attained here, and that exceeding weight of glory which the Saints shall enjoy hereafter, the latter doth so far exceed the former: for, to be with Christ, saith Paul, is far better. 6. Though Christ be present with, and dwell in the hearts of Believers by faith, even while they are here, Eph. 3. 17. yet all that presence and nearnesse, is but a distance and kind of absence, being compared with that measure of nearnesse to, and presence with him, which shall be enjoyed hereafter: the former being but mediate, through the glasse of Ordinances, 1 Cor. 13. 12. frequently interrupted, Psal. 30. 7. and no waies full, 1 Cor. 13. 12. But the latter shall be immediate, 1 Cor. 13. 12. constant, 1 Thess. 4. 17. and so full, that they who shall enjoy the meanest degree, will finde no inlack, Psal. 17. 15. for, he saith after his departure, he will be with Christ, as if he had never enjoyed his presence until then. 7. The Church of Christ hath much advantage by injoying of faithful Ministers, and suffereth much by their removal; for, my abiding in the flesh is needful for you, saith Paul. 8. It is only the publick good of the Church, and others of whom we have charge, and not particular contentment which can be enjoyed here, that ought to cast the ballance of our affections towards a desire of having our life prolonged: for, only this hath weight with Paul, while he saith, to abide is more needful for you.
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 be more abundant in Jesus Christ for me, by my coming to you again.
Having showen (ver. 20, &c.) that his adversaries should be disappointed of what they aimed at in the first place, which was to drive him unto apostasie; he sheweth here they should be also disappointed of what they designed, in the next place, which was the inciting of Nero to take away his life: for, from what he hath presently said, how useful the continuance of his life should be to the Church of Christ, and withall having probably a special revelation of the thing, he expresseth at least his confidence (if not his certain perswasion) that not only his life for this time should be preserved, but also, that being set at liberty, he should come and remain with them; and all this that they might be further promoved in the way to Heaven, especially in the grace of believing, ver. 25. and have more abundant matter of gloriation in Christ, having received a new proof of his power, and good will in delivering of Paul from death, and sending him unto them, ver. 26. Doct. 1. The Lord in mercy often prolongeth the life of useful instruments, and keepeth them from Heaven the longer, that the Church may reap advantage by their labours: So Paul was to abide and continue with them all. 2. A faithful Minister, though he be not tied to submit to the losse of Heaven and salvation; yet he ought contentedly to spare the enjoyment of it for a time, if so be his life may do good to the Church of God: for, Paul is content upon this accompt that his life be prolonged: having this confidence, I know I shall abide. 3. God alwaies can, and sometimes doth so calm the rage of persecutors, that they do not execute the evil by them intended against his Servants, whom he still preserveth and doth deliver from death and bonds, so long as he hath work for them: for, saith Paul, having this confidence, I know, &c. His confidence, that he should be delivered, doth import, that God may deliver when he pleaseth, and that at least, considering the present posture of affairs, it was very probable that he should be delivered: If it do not also import a certainty of faith, grounded upon some particular revelation, that it should be so: for, the word most frequently signifieth an assured confidence. See 2 Tim. 4. ver. 16, 17, 18. Where Paul doth seem to insinuate, that after his first captivity and compearance before Nero, he was set at liberty, and did preach the Gospel among the Gentiles; though he was afterward apprehended and put to death. 4. They who have received a great measure of gifts and graces, and have the opportunity of enjoying the fellowship of others, should improve their time and parts, in their place and station, for the spiritual advantage of those with whom they converse: for, so doth Paul look on his continuance with them, that it should be for their furtherance. 5. As there is no grace, wherein Christians ought not to aim at progresse and growth, 2 Pet. 3. 18. So, especially, they would labour to grow in faith, as being that grace, which by it's growth, is cause of growth in all other graces; it is the mouth which sucketh the milk of the Promises: and therefore Satan obstructeth our growth in that grace most, Luk. 22. 31, 32. Hence the Apostle would aim at their growing in this grace especially: for your furtherance and joy of faith, saith he. 6. As there is a joy of sense, Job. 16 24. So there is a joy arising from the solid satisfaction which the heart doth receive from laying hold on Christ and the Promise, Psal. 60. 6. which is here called the joy of faith. 7. The several instances of Christs kything his power and good will in the delivery of his Church, or of any particular member thereof from a desperate strait, should be improved for strengthening of our faith, and increase of holy boasting and gloriation in God: for, Paul sheweth the fruit of his deliverance should be the furtherance of their faith, and that their rejoycing might be more abundantly in Jesus Christ for him; that is, because of Christs power and good will to them, manifested in his delivery. 8. Where there is sympathy with Christian sufferers under their crosse, there will be a sharing with them also in all the choice advantages, which are to be obtained by their delivery: for, the Philippians did partake with Paul in his bonds v. 7. and as a fruit hereof, they are to reap much spiritual advantage by his delivery from them: that your rejoycing may be more abundantly, &c. saith he: 9. The more unexpected mercies are, before they come, the more of God will be seen in them, and the more of joy in God will be because of them, when they come: for, Paul was a gone man in humane appearance, being prisoner at Rome, and his delivery almost hopelesse, and therefore their rejoycing was to be the more abundant in Jesus Christ by his coming to them again.
Vers. 27. Only let your conversation be as it becometh the Gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind, striving together for the faith of the Gospel.
In the third part of the Chapter, he exhorteth them. That whatsoever should befall him, they would minde their duty, by living like the Gospel: which general exhortation he brancheth forth in two Branches: first, That they would maintain Truth with perfect Unity among themselves in the joynt defence of it, which should be great matter of joy unto him, whether he should come and see it, or only hear of it, being absent. Doct. 1. There is nothing concerneth Christians wherewith they should be taken up so much, as how to beautifie the Gospel which they professe, by a holy conversation suitable unto it: for this is the only thing he would have them minding: and that more than any thing which concerned him; Only let your conversation be as it becometh the Gospel. 2. As there is nothing which gladdeth a faithful Minister more than the holy life of those that are committed unto his charge: So the joy and contentment of an honest Minister, should be conscientiously sought after by the people: for, he useth this as an argument to incite them to walk as becometh the Gospel, that his hearing, or seeing of it, would make him glad, that whether I come and see you, or else be absent, I may hear of your affairs: which words do not necessarily import his doubtfulnesse of his coming, contrary to what he seemeth to speak, ver. 25. he onelyonly hereby sheweth. 1. that they were not so much to be taken up with that, whether he came or not, as with their own duty. Secondly, how much their living like the Gospel would refresh him, so that although he should be deprived of that comfort, which he was confident to injoy in their fellowship, yet, to hear of their Christian conversation, would refresh his spirit under that want. Doct. 3. This is one part of a conversation becoming the Gospel, to be zealous for truth, standing to, and striving for the defence thereof against errour, and unstability in truth, which reflect as much on the Gospel, as profanity of life: for Paul explaineth this conversation, which becometh the Gospel, by a standing fast, and striving for the faith of the Gospel, that is, for the doctrine of faith held forth in the Gospel. 4. It concerneth Gods people much, to be throughly one among themselves in this conflict for truth against error: therefore doth he presse them so much to be one, while he saith, that ye stand fast in one spirit, with one minde, striving together; where every word expresseth a part of this unity, to wit, union in spirit, or judgment and opinion; union in minde or affection; and union in design and endeavour, while they strive together.
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.
The second branch of living like the Gospel (which also explaineth the first) is a spirit of courage under sufferings from the enemies of truth, which he presseth from the consideration of two things, which they might read in their couragious sufferings, to wit, namely, that their so doing, portended destruction to enemies, and salvation to themselves. Doct. 1. As the people of God have alwayes some to be their adversaries for truth; so they may attain to such a high pitch of courage, that the utmost of adversaries malice and rage, will not terrifie them, to wit, so as to drive them from their duty, or to make them take any sinfull course for their own safety, Nehem. 6. ver. 11. Therefore are they exhorted to it, as a thing attainable, that they be in nothing terrified. 2. Faithlesse fears and saintings of spirit, because of the boasts and threats of adversaries, are exceedingly unsutable for those who live under the Gospel: for this is one part of that conversation, which becometh the Gospel, to be in nothing terrified by adversaries. 3. The more of sufferings for truth the people of God are made to under-go, and the more there be of Christian courage, and holy contempt of enemies rage and boasts under sufferings, there is the more evidence of delivery unto the Church, and of ruine here and hereafter to her enemies, which is to them an evident token of perdition. 4. Christian courage under sufferings for Christ and his truth (which alwayes pre-supposeth faith in Christ, ver. 29.) though it be not, meritorious of heaven; yet it evidenceth our right unto it: but to you of salvation. 5. It is of Gods free grace, and from his speciall disposing, that crosses and sufferings for truth (which in themselves look like displeasure and wrath from the Lord) should contribute any thing unto the salvation of the sufferer, or be a promising evidence of it: this much is meant by the last words, and that of God.
Vers. 29. For unto you it is given in the behalf of Christ, not onelyonly to believe on him, but also to suffer for his sake.
Here is another argument exciting them unto Christian courage under sufferings for truth, to wit, That nothing was required of them, but what was given unto them: for, as grace to believe in Christ, so grace to suffer couragiously for Christ, was a part of Christs purchase for them, and for his sake to be gifted over unto them. Doct. 1. To believe in Jesus Christ, or to suffer christianly for him, goeth beyond the reach of naturall strength. It is an honourable gift, and that freely given; for it is given unto you to believe, and suffer, saith he. 2. All favours, especially saving graces, are given unto us in behalf of Christ, as being purchased for us by his merit, Isa. 53. ver. 5. and applyed unto us through vertue of his intercession, Heb. 7. ver. 25. for, it is given in behalf of Christ. 3. Faith in Christ must go before Christian suffering for Christ: so that to suffer for him, is of greater importance, and in some respects more honourable, than simply to believe in him; for, he not only saith, it is given to believe, in the first place; and then, to suffer; but there is a gradation in his speech from the lesse to the more, not onelyonly to believe, but also to suffer. 4. This may incourage very cowards to be stout under Christian-sufferings, that grace to suffer, and all things necessary to make us suffer aright, are purchased unto our hand, and freely given unto us in behalf of Christ: for, this is the force of the Argument contained in this verse: for unto you it is given, &c. 5. Then are sufferings truly Christian, and an evidence of salvation, when as the sufferer is first a believer, so his sufferings are for Christs sake, that is, for his truth, as the cause for which 1. Pet. 3. ver. 14. and from love to him, as the motive from which they suffer. 1. Cor. 13. 3. For his sake.
Vers. 30. Having the same conflict which ye saw in me, and now hear to …e in me.
He giveth a third reason to inforce the same duty, to wit, That their sharpest sufferings would put them in no other condition then that, wherein he himself was, as partly they saw when he was at Philippi: see Act. 16. ver. 19. &c. and partly they had heard by the relation of others since. Doct. 1. Christian-courage under sufferings for truth, will not be kept up without a battell and conflict; what from a fainting discouraged spirit within, Heb. 12. 12. what from the rage of persecutors, Act. 9. 1. and Gods hiding of his face without, Psal. 44. ver. 24. So Paul speaking of his sufferings, calleth them, an agonie or conflict: having the same conflict. 2. The Lord may for wise reasons leave his most precious servants to wrestle under a suffering case for a long time together; for Paul was a sufferer at Philippi, and continueth to be so when he is at Rome, a long time after that: what ye saw in me, and now hear to be in me. 3. This may adde no small incouragement under sufferings for truth, that nothing befalleth us, but what is common to men, yea, to the chiefest of Christs servants and Ministers: for, this is Paul's scope to incourage those Philippians, because he himself was in the same case with them: Having the same conflict, which ye now hear to be in me.