Brief Exposition of Philippians and Colossians, Exposition 1 · Chapter 2
CHAP. II.
IN the first part of this Chapter, the Apostle exhorteth them with much vehemencie, to union and humility, ver. 1, 2. And disswadeth from contention and vainglory, ver. 3. and self-love, v. 4. First, from Christs example, v. 5. whose divine glory before his Incarnation is set forth, v. 6. his Incarnation and state of humiliation, v. 7, 8. and his exaltation, v. 9, 10, 11. Secondly, from their by-past obedience, v. 12, 13. After which he repeateth the dehortation, v. 14. inforcing it from the advantages which were to follow, v. 15, 16. the last whereof, to wit, his joy, ought in reason to have much weight with them, v. 17, 18.
In the second part he comforteth them; first, by a promise of sending Timotheus, v. 19. whom he commendeth unto them, to v. 24. Secondly, by the expression of his hope, that he himself should see them shortly, v. 24. And thirdly, by sending their own Minister Epaphroditus unto them presently, v. 25. and that upon severall weighty reasons, v. 26, 27, 28. from which he exhorteth them to receive him with all due respect, v. 29. and because he had with great pains attended him at their direction, v. 30.
Vers. 1. If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies; 2. Fulfil ye my joy, that ye be like-minded, having the same love, being of one accord, of one mind.
THe Apostle, being to presse unity and love, useth a most vehement exhortation, and a kind of rhetorical adjuration, That if they had ever found by the means of his Ministery, or did expect to find any of those consolations, which are to be had in Christ: If they had ever enjoyed, or expected to enjoy any comfort of mutual love and concord among themselves; If they had ever found any fellowship with God, by co…on of influence from his Spirit, or, if they would no… … that fellowship for the time to come; If they …ad any pity or compassion upon him a prisoner for Christ; He obtesteth them by all those, and as they would give proof of all those, so they would compleat the begun joy which he had in them, by their unity and concord among themselves, which he setteth forth in four diverse expressions, to be distinguished thus. The first, that ye be like-minded, signifieth in general, their unity in judgment, love, affection, and action: which is sub-divided in the three particulars following. The second, having the same love, expresseth unity of will and mutual affections. The third, unity of design and endeavours. The fourth, unity in judgment and opinion. Doct. 1. The most famous, and prais-worthy Churches have their own failings and infirmities: So this Church, though highly commended, Chap. 1. yet hath had their own differences and alienation of minds, renting of affections, and carnal emulations flowing from their differences, as appeareth from this vehement exhortation to concord and unity. 2. As unity and concord is necessary in it self, and at all times: (Hence the Apostle doth so earnestly presse them unto it) So it is most necessary and comfortable, especially in suffering-times: Therefore the Apostle, having spoken in the close of the former Chapter, of those sufferings which they were to undergo for Christ and Truth, inferreth as a conclusion from thence this exhortation unto unity, If there be therefore, &c. 3. As they who have received any spiritual good from Jesus Christ, by the Ministerie of the Word, ought to have those in high respect, whom the Lord hath made instrumental for their good; and to evidence that respect unto them, chiefly, when they are in a suffering case: So the servants of Jesus Christ ought to improve any personal respect or weight which they have with people, for working of them up towards that, wherein their spiritual good doth consist: for, Paul obtesteth them by all that good, for the working whereof in them, his ministery had been instrumental; as also by that compassionate and tender respect which they did owe unto him, being now in bonds, that they would tender his joy and comfort; and chiefly that they would evidence their respect unto him, by seeking after unity and concord, which was more for their own good, then his; and is here mainly pressed-after by him, the fulfilling of his joy being sought-after onelyonly as a mean to that end, and as an argument to perswade the thing pressed: If there be any consolation in Christ &c. if any bowels and mercies; fulfill ye my joy, that ye be like-minded, saith he. 4. So necessary is unity and concord among the people of God, that the enjoyment of Christ's presence, and of spiritual consolation flowing from it; the reaping of any spirituall advantage, by the communion and love of the Saints; the entertaining of fellowship with God through the operation of his Spirit in us, do in a great part depend upon it: our own differences, carnal emulations, renting of affections, crosse and contrary actings, do in a great measure obstruct all those, by making Christ withdraw his presence, 2 Cor. 13. 11. and one of us coldrife and uselesse unto another, Gal. 5. 15. and by grieving the Spirit of God, Eph. 4. 30. compared with 31. Hence the Apostle obtesteth them by all those, that … would fulfill his joy, by being one among themselves; and so insinuateth a necessary connexion betwixt their unity, and enjoying of these things, while he saith, If there be therefore, &c. ver. 1. Fulfil ye my joy, in being like-minded, ver. 2. 5. The utmost endeavours of men and devils to sad the hearts of Christs faithfull servants, cannot altogether mar their joy: Fulfil ye my joy, saith he; which importeth he had some joy already. 6. The success of the Gospel among the Churches of Christ will be matter of joy unto a publick spirited Christian, even in the midst of all his particular crosses and sufferings: for, the fruits o… the Gospel among these Philippians spoken of, chap. 1. gave occasion to this begun joy unto Paul amidst his personal sufferings, which he doth here obtest them to fulfill: Fulfill ye my joy. 7. However a Church do otherwise flowrish in gifts, graces and all kind of sympathy with Christian sufferers, (as this Church did, chap. 1. v. 6, 7.) yet so long as they live in strife and contention among themselves, they give not so much matter of joy unto a true lover of Jesus Christ by the former, but they give as much matter of grief by the latter: Hence he bids them fulfil his joy, by being like-minded. There would be alwaies a mixture of sadnesse, and defect in his joy, notwithstanding the many good things which they already had, if this were not. 8. That unity and concord among societies, and especially among the Churches of Christ, may be solid and lasting; there would be an union of will and affections, without laying them out on contrary and crosse objects; an union of designs and endeavours, without mutual counterminings, which followeth upon the former; and there would be an union in opinion and matter of judgment, as the fountain of the other two: this is it he presseth, first generally, being like-minded; and then particularly in the other three expressions, having the same love, being of one accord, of one mind.
Vers. 3. Let nothing be done through strife, or vain-glory, but in lowlinesse of mind let each esteem other better then themselves.
He disswadeth them from two vices destructive to unity, to wit, contention and vain-glory; and exhorteth them to humility, or lowlinesse of minde, a grace, whereby a man thinketh meanly of himself, and highly of others. Doct. 1. A contentious spirit, which maketh it a man's element to differ from others, and to carry on his point, by out-wearying of others with jangling and strife, is a notable unfriend to unity, and so to be eschewed by all, who would be esteemed lovers of peace. Hence having exhorted them to union, he dehorteth from doing any thing through strife. 2. The lust of vain-glory (whereby a man pursueth more after applause from men to himself, Joh. 12. ver. 43. and to be esteemed of above others, Joh. ver. 9. than the honour of God, or to be approven of him) is the mother of contention and strife, and a great unfriend to union and peace; it being a lust which carryeth alongs with it a spirit, which will not cede to truth, Joh. 5. v. 44. together with an evident contempt of all others, being compared with the man himself, who is tainted with this evill, 2 Chron: 18. ver. 23. Hence he forbids acting from a principle of vainglory, as they would eschew strife, and so entertain union and peace: let nothing be done through vain-glory. 3. So ordinary is it for God to plague selfseeking spirits with disappointment, Luke 14. ver. 11. so unconstant and unchangeable is popular applause, Joh. 12. ver. 13. compared with chap. 19. v. 15. and so little is there in any man to be puffed up with, 1▪ Cor. 4. ver. 7. that all glory of this kinde is but vain glory, or, but emptie glory, as the word in the original doth bear. 4. The grace of humility, doth not consist in an affected strain of words and gestures, Matth. 6. ver. 16. but being seated in the heart, it maketh a man think meanly of himself, or, of any thing that is his: thus the word signifieth, and is here rendered lowliness of mind. 5. Where this grace of humility is, it contributeth much for unity and peace, and is inconsistent with a carrying on of our point from a principle of vain glory, or through strife: for, he prescribeth humility as an antidote against those evils, and a soveraign mean for attaining unto, and entertaining of union and peace: but through lowlinesse of mind, &c. 6. So conscious should we be of our own infirmities, 1 Tim. 1. ver. 15. so modest in the esteem of our own graces and vertues, Rom. 12. ver. 3. so far from prying into, or aggreaging the infirmities of others, Prov. 10. ver. 12. so much should we esteem of their known graces and vertues, Act. 15. ver. 8. and so prone in charity to beleeve there may be much more good in them, then what appeareth, 1 Cor. 13. ver. 7. that we ought to esteem any other, for what we know of him, to be better then our selves: for, let each esteem others better then themselves, saith he. 7. Where Christians are of the forementioned temper, it speaketh true humility, and contributeth much for union and peace: for, the Apostle, having injoyned lowlinesse of minde in order to unity, injoyneth the practice thereof in these tearms, let each esteem others better then themselves.
Vers. 4. Look not every man on his own thing, but every man also on the things of others.
He dehorteth from a third vice destructive also of union and peace, to wit, self-love, whereby we regard only our own honour and profit, wholly neglecting the concernments of others: He exhorteth also to the contrary vertue. Doct. 1. Self-love, or, respect to our own things only, being joyned with contempt and mis-regard of the interest of others, is a great enemy to union and peace: for, while he presseth unity, he dehorteth from self-love; looking not every man to his own things. 2. The procuring, maintaining and advancing of our neighbours good estate, in his profit, honor, fame, and all spirituall blessings, should be aimed at and endeavoured by us with the same accuracie and diligence, which we use in reference to our selves; and where Christians are of this temper, it contributeth much for union and peace: for these are the things of others, which he exhorteth every man also to look unto, or, accuratly aim at, as one shooting at a mark: for so the word beareth. 3. A Christian is so to look upon the concernments of others, as not to neglect these things which concern himself: for he commandeth, look also on the things of others; also, or, joyntly with your own things.
Vers. 5. Let this minde be in you, which was also in Christ Jesus.
The Apostle presseth all the before-mentioned vertues from Christ's example, which he propoundeth here in generall for their imitation. Doct. 1. Christ's example in these things which concern our duty, is a most excellent, Matth. 1…. 29. unerring, 1 Cor. 11. 1. and effectuall patern, 2 Cor. 3. …8. to be imitated by those who professe themselves to be his; Let the same minde be in you which was also in Christ Jesus. 2. This should commend a grace, or, vertue unto us, and make it lovely, that …esus Christ by his practice, hath given to us a patern of it: for, the Apostle presseth these vertues, because they were eminently to be seen in Christ; Let t…e same minde be in you &c. 3. Exemplary humility, tender respect to the concernments of believers, with a most earnest desire after the Churches peace, both with God, and amongst believers themselves, were eminently to be seen in Christ: for, he saith, this minde (to wit, that humble, loving, uniting and modest minde, whereof he spake in the preceding verses) was also in Christ.
Vers. 6. Who being in the form of God, thought it not robbery to be equall with God: 7. But made himself of no reputation, and took upon him the form of a servant, and was made in the likenesse of men. 8. And being found in fashion as a man, be humbled himself and became obedient unto death, even the death of the crosse.
He in largeth and explicateth the example proposed, to this sense, That Jesus Christ before his incarnation, being true God, cloathed with divine Majestie, and so in all things equall with God the Father, ver. 6. did neverthelesse hide his glory, assuming to himself the nature of man, with all the sinlesse infirmities thereof; so that, sin only excepted, he was in all things like unto other men, v. 7. and being thus incarnate, and found by all who conversed with him, to have all the true properties of a reall man, he voluntarily submitted himself to under-go whatsoever was injoyned him by the Father, as necessary for the Redemption of mankinde; in which obedience to the Father, he persevered even to the death; and in end did crown it by under-going the cursed death of the crosse, v. 8. Now, Christ did under-go all this for our good, and the making up of our peace with God, and one with another in God: So, here is in Christ great humility and condescension, and such respect unto the good of others, that in some sense he did prefer them unto himself; together with a most earnest desire after the Church's peace, which are the vertues pressed from Christ's example, by the Apostle upon these Philippians. Doct. 1. Jesus Christ had a being or subsistence before his Incarnation; who being, or, subsisting, which is spoken of him before his Incarnation. 2. That being and subsistence which he then had, was truly divine: He was from all eternity true God, adorned with divine glory, splendour and majesty: see Prov. 8. 22▪ 23. &c. Who being in the form of God: by which of necessity must be understood the substantiall form, or, very divine Essence, as cloathed with divine glory and majesty, there being no accidents in God. 3. Jesus Christ is God equall with the Father, having the same divine Essence: for, the divine Names, divine Properties, Works and Worship, are ascribed unto him: See 1 Joh. 5. 20. Joh. 2. 24. Joh. 6. 40. and Joh. 5. 23. Thus he is said to be equall with God. 4 The divine Essence, glory and majesty, which Scripture doth ascribe unto Christ, do justly and naturally belong unto him, and is not usurped by him: for, it is no robbery for him to be equall with God. 5. The Father and the Son are one only God; it being impossible there should be two Gods, or any thing equall with God, which is not God himself: now, Christ is equall with God. 6. Jesus Christ, though having still the same divine Essence with the Father, yet was alwayes a distinct Person from him, even the second Person of the blessed Trinity; See 1 Joh. 5. 7. for equality is only in these things, which in some respect are distinct: and he is equal with God. 7. Then is ones abasement a vertue, and worthy to be imitated, when it is voluntarily under-taken for the glory of God and the good of others, and not when it is constrained, or only imposed upon us, as a just punishment for our self-exalting, or any other sin: Christ's humility propounded here for our imitation, was such, as is imported in the sense and scope of these words; he thought it no robbery to be equall with God: The drift whereof, is, to shew, that Christ, knowing himself to be the true God, and not to have usurped that divine honour, did willingly under-go that low condition, and was not constrained to it, as a punishment for usurping upon that, which was not his own by right, as the Devils were thrown down from Heaven because, as is commonly conceived, they would by robbery have usurped divine honour, or to be equall with God. 8. Jesus Christ, the Eternall Son of God, in the fulnesse of time, became man, and was incarnate: for so is meant by his becoming of no reputation, and taking on him the form of a servant. 9. It was Jesus Christ, the second Person in the Godhead, who did take on him the nature of man, and was incarnate; and not the Father, or the Holy Spirit: for, it is Jesus Christ here spoken of, who took on him the form of a servant: See Rom. 1. 3. 10. Jesus Christ, by his Incarnation and assuming the nature of man, did empty himself of that divine glory, splendour and majesty, which before he had: not by ceasing to be what he was but by assuming something to himself, which before he was not, to wit, the humane nature: in which respect, as being now God-Man-Mediator, he is lesse than the Father, Joh. 14. 28. under the infirmity of which nature, he did hide for a time his divine glory, so that very little of it did appear, and to some few only, Isa. 53. 2. he became of no reputation. In the Greek, it is, he emptied himself. 11. Such was the love of Christ unto lost sinners, Joh. 15. 13. and to the glory of his own and his Fathers mercy, to be manifested in their salvation, Joh. 17. 4. that willingly, and of his own accord, without any constraint (except that of love) he laid aside his glory, and became low and empty for their good: for, he made himself of no reputation. 12. Jesus Christ, the second Person of the Godhead, did assume to himself the true and reall nature of man, having the same essentiall properties with the natures of other men: for, he took upon him the form of a servant, and was made in the likenesse of men: which likenesse denoteth, not onelyonly a similitude in outward shew and appearance, but in the very essential parts: See Gen. 5. 3. 13. Christ assumed to himself the humane nature, not as it shall be in glory, perfectly glorified; but as cloathed with sinlesse infirmities, even such as are in us the punishment of sin; and did dimit himself to be one of the lowest condition of men: for, he took upon him the form of a servant, and not of a glorified Saint. 14. Though Jesus Christ did take upon him the whole nature of a man, consisting of a true body, Heb. 2. 14. and a reasonable soul, Matth. 26. 38. Yet he did not assume the person of a man; so as to be two Persons, one as God, another as Man: he is one Person still, the humane nature subsisting in the second Person of the Godhead: so, he took to himself not a servant, but the form, or, nature of a servant, and he remaineth the same he, or, person, after incarnation, which he was before: be took to himself: See Luk. 1. 35. 15. Though there be but one Person in Christ; yet there are two distinct Natures, the Divine, and Humane, without confusion or mixture, every one reserving their own distinct properties: so he took on him the form of a servant; but did not change the form or nature of a servant, to the nature of God: See Luk. 2. 52. Joh. 2. 24. 25. 16. The truth and reality of Christ's humane nature, was evidently known unto those who did converse with him, by the fashion and proportion of his body, and the whole strain of his carriage and actions, they being such as are in, and use to be gone about by other men: for, so much is meant by his being found in fashion as a man. 17. Jesus Christ, though God equall with the Father, and so above all Law given unto men, yet being incarnate, did take upon him the yoke of obedience unto the Father's will revealed in the Law; that by the obedience of one, many might be made righteous: see Rom. 5. 19. And became obedient unto death; where his death is spoken of, as the tearm of his obedience, or, as but one part of it at most, the rest consisting in his performance of what the Law, both Morall and Ceremoniall did require, and is commonly called, his Active Obedience: see Matth. 3. 15. 18. So great is the guilt of sin, Deut. 27. 26. so strict is that obligation, to under-go eternall wrath, which lyeth upon us for sin, Matth. 5. 18. that no lesse could pay our ransom, and satisfie provoked justice, than the shamefull, painfull and cursed death of the Son of God: for, in order to our Redemption, he behoved to be obedient unto death, even the death of the crosse. 19. Such was the love both of the Father, Job. 3, 16. and of the Son, Joh. 15. 13. to man's salvation, that for bringing it about the Father appointeth the Son to die; and the Son willingly became obedient to the Father, …en to death.
Vers. 9. Wherefore God also hath highly exalted him, and given him a name which is above every name: 10. That at the Name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth: 11. And that every tongue should confess, that Jesus Christ is Lord, to the glory of God the Father.
The Apostle prosecutes this argument taken from Christs example, shewing, That seeing Christ did humble himself so low, God hath exalted him highly, to wit, in his resurrection, 1 Cor. 15. 4. ascension, Mark 16. 19. and pl…cing the man Christ at his right hand, Ephes. 1. 20. and hath made that divine glory of his which was hid in the dayes of his humiliation, shine forth, by making it manifest, That whole crucified Christ, God and man in one person, is the only begotten son of God: this is the Name above every name, ver. 9. The ends of bestowing of this high honour upon Christ, were, first, That all reasonable creatures in heaven, earth, or hell, might adore and worship him as true God, to wit, some willingly as the Elect: others by constraint, as the Reprobate shall do, when made to stand at the Tribunal of Christ the Judge, to receive their doom, ver. 10. The second end is. That all these creatures may not only subject themselves unto him, but also be made openly to professe this crucified Jesus to be that which he is, even JEHOVAH, Lord of all things, the only begotten Son of God: all which glory to be bestowed on the Son, should detract nothing from the glory of the Father, but adde unto it, ver. 11. Doct. 1. Whosoever is willing, for the glory of God and good of others, to part with his own credit, when he is called to it, may expect from the Lord to have his losse and suffering in that, richly recompenced: So was it with Christ, he humbled himself, and was obedient, and therefore God highly exalted him. And it is the very scope of the Apostle hereby to excite the Philippians to humility, and self-abasing for the good of others: because, as Christ after his humiliation was exalted, so might they expect to be exalted also in their own kind. 2. The Lord Christ having abased himself to the lowest degree of misery, which he engaged to undergo for our Redemption, was afterwards (and that by vertue of the Covenant of Redemption, see Isa. 53. 10.) exalted by the Father, to the highest pitch of divine glory: so he maketh his exaltation depend upon his humiliation, the one as the necessary consequence of the other; wherefore God also highly exalted him. 3. Through vertue of the personal union betwixt the divine and humane nature in Christ, those things which are proper only to the one nature, are ascribed unto and spoken of the whole person: So here, though somwhat of this high honour, bestowed on Christ in his exaltation, be verified only in the divine nature, to wit, in so far as this exaltation speaketh the manifestation of divine glory and majesty, which was before hid: and though somwhat of it be verified only in the human nature, in so far, as it includeth his resurrection and ascension; yet the whole of it is ascribed unto the whole person: for, he exalted him, to wit, the person Godman, and hath given him a name: So that divine glory and majesty, though it be not in the humane nature, yet is, and doth shine forth in that person, which is man; and though not the Godhead, yet the person, who is God, did rise from the death, and ascend from earth to heaven. 4. As the giving unto Christ a name, which is above every name, doth prove him to be true God, enjoying honour and majesty truly divine: for, what else can be meant, by a Name above every name? So, the bowing of every knee unto him, as of right belonging unto him, doth evince the same truth: for, hereby is intended that divine honour, due to God only, should be given unto him, as appears from Isa. 45. 23. compared with Rom. 14. 10, 11. 5. This Name, which is above every name, or, the Divine Nature, Divine Properties, Majestie and Splendor truly divine, is said to be given unto Christ, not, as if in the dayes of his humiliation he had not been God; or, as if the humane nature after the resurrection had been indued with the divine properties; but because his divine majestie, before hid, was now manifested, and the humane nature so highly honoured, that though it be not changed into the divine, yet that person who is man, is true God, and was to be acknowledged as such. 6. The worship and honour due to God, though it consisteth mainly in the inward affections of faith, love, fear and joy, Joh. 4. 24. yet it doth not exclude the manifestation of these affections by the outward gestures of the body, such as bowing of the knee, and confessing with the mouth. 7. Externals in worship are no infallible discriminating evidences of these who have true grace, from those who have it not: for here, at the Name of Jesus every knee shall bow, both of Elect & Reprobate; and every tongue shall confess. 8. The disgrace, contempt and reproach which Jesus Christ did meet with when he was here upon earth, do contribute much for making his glory illustrious now: therefore he saith not, at that Name which is above every name, but, at the Name of Jesus (which before his resurrection was contemptible, and almost execrable,) every knee shall bow. 9. However a small part of the world onelyonly doth acknowledge Christ to be God and Lord, being compared with those who acknowledge him not; yet his glory shall be still upon the growing hand, untill all reasonable creatures in Heaven, Earth, or Hell, subject themselves unto him, and acknowledge him to be the only begotten Son of God: for, to him every knee shall bow, & every tongue shall confess, whether of things in heaven, as Angels, and the Souls of them who sleep in the Lord; or things on earth, as Men yet alive; or things under the earth, as Devils and damned souls: For, though Angels and Spirits have neither corporal knees, nor fleshly tongues; yet they have some means whereby they are bound, and shall, whether they will or not, expresse and testifie their subjection to our Lord and Saviour: All which shall have its full accomplishment at the last day, when Devils and damned men shall be made to stand at the Tribunal of Christ to receive their doom: see Rom. 14. 11. 10. To bow the knee, and uncover the head at the pronunciation of the syllables of the name Jesus, is but a superstitious custom and will-worship, having no warrant from this Scripture: for by the name of …ESUS, is not to be understood the naked syllables, sound, and letters of that word, but the glory and majesty of the Lord Christ, who (notwithstanding of that reproach which he did meet with in the dayes of his flesh) shall one day be acknowledged by all; otherwise, if the letter of the words be precisely stuck to how shall Angels and Spirits bow the knee, who have none? 11. As the giving of divine honour to Christ doth no wayes impair the glory of God the. Father: so, whoever detracteth any thing from the honour of God the Son (as those Hereticks do, who deny his Godhead) they in so far detract from the glory of God the Father: for the bowing of the knee, and confessing with the tongue, that Jesus is the Lord, is to the glory of God the Father.
Vers. 12. Wherefore my beloved, as you have alwayes obeyed, not as in my presence only, but now much more in my absence; work out your own salvation with fear and trembling.
The Apostle, from this excellent example of Christ, so sweetly enlarged, and by a new argument taken from their by-past obedience, when he was present with them, presseth, and enlargeth the former exhortation, exciting them to make constant progresse in the way of salvation, and that with fear and trembling: whereby he dehorteth them from security, pride and presumption, vices opposite to these vertues of modesty and humility, which from the beginning of the chapter he hath been pressing in order to union. Doct. 1. Then do we take a right view of Christ's most excellent example, when the beholding of him maketh us walk like him, by imitating him in these vertues, which were eminently in him: so Paul, having enlarged the example of Christ, exciteth them to the imitation thereof; Wherefore my beloved, saith he. 2. A Minister may, and in some respects ought to commend the People of God committed to his charge, for their willing obedience unto the Word of the Lord from his mouth; yea, and make known even to themselves the good esteem he hath of them: so doth the Apostle here, as ye have alwayes obeyed, saith he. 3. Whatever approbation one Christian receiveth from another, or from their judicious discerning Minister, it should be made use of as a spur to excite to further diligence; and is not to be rested upon, as if having it we had enough: for so the Apostle commandeth, as ye have alwaies obeyed, now much more work out, &c. 4. The lesse we have of outward excitements to our duty, and the more of discouragements to drive us from it, we ought to be the more intent upon it; as hereby giving evidence of our sincerity, that what we do, floweth not meerly from outward principles, but from inward respect and love to that which is commanded: so the Apostle bids them, now much more obey in his absence, when he was not present to excite them to go forward; and many seducers were now discovered to draw them backward, that hereby they might evidence the sincerity of that obedience which they gave unto him when he was with them present, as not being eye-service unto Paul, but from respect to the command of an omnipresent God. 5. In times of schisms and heart-divisions, it is too ordinary for people to be taken up with trifles, neglecting those things wherein their salvation is most concerned: his pressing of them to workout their own salvation, importeth, that through their divisions this work was much neglected. 6. If people were imployed as they ought about that great work, how to get their own souls saved, they would be lesse in Church-renting, and dividing one from another for matters of smaller importance: therefore he presseth them to work out their own salvation, that he may hereby divert them from their contention and strife. 7. Heaven is not to be expected by the lazy and negligent, or such as draw back: There must be a working, and a working of it out: whereby is meant, the imploying of all our abilities and endeavours, to practise all those means that God hath appointed for the accomplishment of our salvation, Luke 13. 24. and a constant continuance in the practice of them, until heaven and salvation be actually bestowed, Matth. 24. 13. This is to work out our salvation: and so the word signifieth to carry on a thing begun to its full end. 8. However Scripture doth condemn that fear in Believers, which causeth diffidence, doubting and despair, Matth. 8. 26. yet there is a fear opposite to carnal security, and to presuming on our own strength, which carryeth along with it a sollicitous care about, and diligence in every thing which is our duty, Psal. 5. 7. together with humility and diffidence in our selves, Rom. 11. 20. This is a fear and trembling which is lawful and here commanded as most necessary for carrying on the begun work of salvation unto a perfect close: Work out your own salvation with fear and trembling.
Vers. 13. For it is God which worketh in you, both to will and to do of his good pleasure.
He gives a reason why they ought to work with fear and trembling, holding off the extreams of lazy security, and carnal confidence: because the beginning, progresse and accomplishment of every good work is from God working freely; and therefore they were not through security to neglect the motions of his Spirit in them to good, nor yet be puffed up with conceit of their own strength. Doct. 1. The very first motions unto and beginnings of any thing which is spiritually good, are the work of Gods grace: for, he worketh in us, not only to do, but also to will, and that by infusing into the soul a power to will that which is good; and by actuating that power, making us actually to will: So, he not only giveth new supernatural faculties, but also the use and exercise of them. 2. Though the first motions and beginnings of that which is spiritually good be wholly from God; yet he doth not constrain, or by force necessitate the will unto it, but by his omnipotent power he moveth sweetly, and worketh effectually upon the will, so that he maketh it willing to will that good which is by him intended: he worketh in us to will. 3. The natural faculties and powers of the soul, are not made uselesse by grace, as if they were laid aside to do nothing, the grace of God in us in the mean time doing all things; The will of man is indeed renewed by grace, and the will being thus renewed, doth also work: for, he worketh in us to will: we do will, being wrought upon by God. 4. The operation of Gods Spirit in working grace, is more than naked moral swasion, which consists only in propounding of the object, and holding forth inducing considerations to make the will close with that object, there being still an indifferency left to man's free-will to accept or refuse, as liketh him best: There is besides this a real influence from the Spirit of the Lord upon the will; a pull of omnipotent power, whereby the will is moved infallibly and certainly to close with the object: for, he worketh to will, and so determineth the will. 5. Not only are the first principles of, and motions unto that which is spiritually good from the influence of Gods grace; but also the flowing forth of these motions, and acting according to these gracious principles, doth flow from the same free grace of God working powerfully in us: for, as he worketh to will, so also to do. 6. This powerful work of God, whereby he worketh the beginnings, increase, and accomplishments of grace in us, is altogether free, flowing from his good will and pleasure, and is not merited by any thing wrought by us, Rom. 11. 35. His giving of more grace, is not merited by our use-making of the first grace, Jam. 4. 6. nor yet the first grace by the right use of our natural parts, Eph. 2. 1. for, he worketh of his good will and pleasure. 7. Though Christians be exhorted to the diligent performance of all commanded duties; yet this impedeth not, but the beginning, progresse, and accomplishment of every work spiritually good, is wholly from God; for, exhortations shew what we ought, but not what we are able to do: hence, though they are commanded, ver. 12. to work out their own salvation; yet, it is affirmed here, it is God who worketh. 8. To ascribe, with Scripture, the whole work of grace in us, to God as the author, is a strong engine to batter down all confidence in our own strength, and to shake off carnal security, and stir us up to diligence: so far is it from rendering men lazie and secure: for having exhorted them to work out their own salvation with fear and trembling, and so to shake off security and self-confidence, he giveth this as a reason, It is God that worketh in you, &c.
Vers. 14. Do all things without murmurings, and disputings.
He repeateth his dehortation from dissention and discord; setting forth divisions by their two usual and bitter fruits, to wit, private backbitings, and publick contentions or st…ife. Doct. 1. Private backbitings, secret whisperings, and venting of mutual mistakes to the prejudice one of another, as they are unseemly among Christians; so they are the ordinary fruits of division and discord in the Church: for, these are the murmurings from which he dehorteth. 2. Publick fruitlesse contests, hot debates, bitter reflections, are in like manner unseemly among Christians, and another ordinary fruit of division and discord: for, these are the disputings here spoken of.
Vers. 15. That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom we shine as lights in the world: 16. Holding forth the word of life, that I may rejoyce in the day of Christ, that I have not run in vain, neither laboured in vain.
He presseth obedience to the former exhortation, because of the many and great advantages following hereupon; namely, That hereby, as by one mean, they should attain to live. 1. so, as none could justly blame them. 2. so, as they should do no harm unto others. 3. so, as to enjoy convincing evidences of their sonship and adoption. 4. so, as to stop the mouths of a number of godlesse Pagans, by holding forth in their profession and practice the way to life revealed in the Gospel, that those poor Pagans, among whom they lived, might fall in love with it; and 5. so, as Paul might have matter of joy in their salvation by his Ministry at the day of judgment: Which advantages as they were to follow one upon another, so all of them would be promoved much by their unity and concord, and obstructed much by dissention and discord. Doct. 1. Where a spirit of pride and contention, together with private whisperings and publick hot debates, falleth in upon a Church, it will be found hard for any, who is engaged in that strife, to carry himself so, but somwhat worthy of blame will escape him: for he maketh their living blamelesse, to be the fruit of doing all things without murmurings and disputings: that ye may be blameless. 2. It is no small difficulty also for any, who is so engaged, to watch over his own spirit with that circumspection and tendernesse, but he will upon some occasion be doing hurt unto others; either by admitting groundlesse reports, and entertaining jealousies of them, or speaking to their disadvantage himself; or not standing for their just credit, when they are reproachfully spoken of by others, or by bitter reflections, or some such like thing, 2 Cor. 12. 20. for he maketh harmlesse living a fruit of unity, that ye may be harmless. 3. Division and strife, together with the sinful effects which these produce in peoples spirits, do often grieve the Spirit, and darken these evidences of adoption and sonship, which Believers, being in a calm and peacable temper of spirit, use to see most clearly: for, he maketh their being the sons of God, or the evidencing of their sonship, depend upon their doing all things without murmurings: that ye may be the sons of God. 4. There is nothing which maketh Atheists and enemies of the Gospel take more occasion to vomit out their spite and malice against it, and the professors of it, than the schisms and sidings, murmurings and backbitings, publick contests and bitter reflexions, which are among Christians themselves: for, he maketh the stopping of the mouths of godlesse Pagans to be a fruit of unity and peace within the Church: that ye may be without rebuke, in the midst of a perverse nation. 5. It seemeth good unto the Lord for wise reasons, at sometimes to measure out the lot of his precious servants among a multitude of godlesse prophane Atheists: for, those Philippians did live in the midst of a perverse nation. 6. It concerneth those, who are so disposed of, to walk the more circumspectly, that no occasion may be given to wicked men to wound the Gospel through their sides: for, so he enjoyneth, that ye may be in the midst of a perverse nation without rebuke. 7. Whatever be a mans carriage otherwise for civility, policy, moral or natural parts; yet so long as he imbraceth not the Gospel, but remaineth an enemy unto it, he is in Gods esteem but crooked, perverse, froward, and nothing worth: So, all who lived at Philippi, except the Christians, are …ere called, a crocked and perverse nation: though doubtlesse many of them did excell in natural and morall parts. 8. Then do we stop the mouths of enemies unto truth, when our conversation, for piety unto God, and righteousnesse unto our neighbour, is such, as may discover unto them their failings, and point out that good way wherein they ought to walk: for, he shews how we may be free of their rebukes, even when we shine as lights in the world. 9. There is a duty lying upon Christians of thirsting after, and labouring to bring about the salvation of these among whom they live, though never so wicked and perverse: so, they were to shine as lights: and by their profession and practice, to hold forth the word of life in their several stations, even in the midst of a crooked and perverse nation. 10. Suitable practice joyned with profession, putteth such a majestie and splendour upon Truth, that every Christian walking orderly is the same to profane men, among whom they live in order to their conviction, and discovery of their sin, and pointing out the lovely beauty of the way of Holinesse; which the Sun and Moon is in the Firmament in order to the discovering of things hid by natural darkness: for, saith he, ye shine as lights in the world, holding forth. 11. There is no life worthy to be so called, being compared with the life of grace here, and of glory hereafter, Gal. 2. 20, there is no way of attaining this life, but by Jesus Christ, whom to know is life eternal, Joh. 17. 3. and there is no way to know Christ but by the Gospel, Rom. 1. 1, 3. This is imported while the Gospel, which holdeth out Christ, is called by way of excellency, The Word of Life. 12. The office of the Ministery, being faithfully gone about, is so painful, weighty, and full of labour, that it may take up any one man wholly, and will prove as wasting of his natural spirits, as any other imployment which can be chosen: hence the Apostle expresseth his pains taken in the Ministery, by running in a race, and other strengthconsuming exercises: for the word rendered laboured, signifieth exercises of that kind; that I have not run, neither laboured. 13. However, the pains of a faithful Minister will not be lost as to himself, and from the Lord, Isa. 49. 4: yet they may be in vain, as to the peoples profiting, and in regard of any comfort which he enjoyeth from the fruits of his labours upon them: this is here supponed as possible, while he saith, that I have not run in vain. 14. The glory which shall be put upon gracious souls in the day of judgment, will adde to the glory and joy of these faithful Ministers, by whose labours they were gained unto God: hence Paul exhorteth them to unity, to live blamelesse, without rebuke, shining as lights: that, saith he, I may rejoyce in the day of Christ.
Vers. 17. Yes, and if I be offered upon the sacrifice and service of your faith, I joy, and rejoyce with you all. 18. For the same cause also do ye joy, and rejoyce with me.
He sheweth the bringing about of his joy in the day of the Lord Jesus, ought to have weight with them; because of his earnest desire after their spirituall good: which was such, that if, as he had been instrumentall for bringing them to Christ, by faith in him, so his blood should be shed for confirmation of their faith, and sealing of his own ministery or service; his death upon that accompt should not be grievous, but joyous unto him, and that because it should tend to their advantage and joy: and therefore he bindeth it upon them, as their duty, to joy and rejoyce with him, that is, to do that which would tend to his comfort and joy; especially, that they would walk christianly, study humility, and live in concord and unity, which ver. 2. he called the fulfilling of his joy. Doct. 1. The sacrifices acceptable unto God, under the New Testament, next to that of Christ his offering up himself upon the crosse, Heb. 9. 14. are, when Christians being made to judge themselves, and so, as it were slain by the service and ministery of the Word, are chased to lay hold by faith on that sacrifice of Christ's, and offer up themselves wholly to be spent and wasted in his service, Rom. 12. 1. for, the Apostle here speaketh with allusion to the Leviticall sacrifices, making their faith, or giving themselves over to God in Christ by faith, the sacrifice, and his ministery or service, the sacrifizing knife: by the means whereof, they were as it were killed and offered up, being made to die to their own righteousnesse and sinfull lusts, and to flee unto God in Christ by faith; upon the sacrifice and service of your faith. 2. However persecuters, in shedding the blood of Gods People, for their adherence to truth and duty, do aim at no further, but to satisfie their own cruelty and rage, Matth. 14 3. yet the Lord intendeth a more high and noble end, to wit, that hereby believers may be more confirmed in the faith of that truth for which they suffer: for, if Paul should be offered up by death, he fore-seeth that it would be upon the sacrifice of their faith: he speaketh, as was said, with allusion to the ancient way of sacrifizing, where wine and oyl were poured out upon the meat-offering, that the sacrifice might be intire and compleat, according to what the Law did prescribe, Levit. 2. 7. 15. so, the shedding of his blood, should tend to accomplish the spiritual sacrifice of their faith, they attaining thereby a strong confirmation to it: If I be offered up, or, poured forth upon the sacrifice, &c. 3. Ministers would preach nothing to God's people, but what they dare seal the truth of with their blood, if God call them to it: so Paul is ready to have his blood poured out upon the service of their faith, that is, for confirmation of his own Ministery, by means whereof, faith was wrought in them. 4. When God doth call a man to suffer, and maketh use of his sufferings for confirmation of any part of Gospel-truth, and for edifying the body of Christ, he ought to rejoyce in his Crosse, as if it were his Crown: so Paul, I joy and rejoyce. 5. The ardent zeal and affection, which we see in others, toward our salvation and spiritual good, should incite us to be as affectionate towards it our selves: so, from this, that Paul was so much taken up with their spirituall advantage, as to die for it, he presseth them to take part with him; Wherefore, do ye also joy with me, to wit, in that wherein he did rejoyce, which was in their Christian conversation, unity and concord among themselves.
Vers. 19. But I trust in the Lord Jesus, to send Timothe… shortly unto you, that I also may be of good comfort, when I know your state.
In the second part of the Chapter, the Apostle promises, if the Lord Christ should so judge fitting, to send Timotheus unto them: and that not only for their good and advantage to be reaped by his labours, in composing their begun differences, and stopping the mouths of gain-sayers; but also for his own comfort, as hoping at Timothe's return, to hear their affairs to be in a better posture, than they were for the present. Doct. 1. The presence and assistance sometimes of one man eminent for piety, parts and reputation, will prove so steadable to the Church, labouring under schisme and feared persecution, that the very intimation of a purpose to send such a one, will adde much spirit and courage unto those who are honest: therefore Paul, to keep them from fainting, maketh known his purpose to send Timotheus. 2. All our promises and purposes, are to be undertaken with submission to the will of Christ, and grounded upon his power and strength (and not our own) for bringing of them unto timeous performance: so was Paul's purpose to send Timothie: I trust in the Lord Jesus to send; whereby he doth not expresse a hope, or confidence of faith, but onelyonly of charity and love to the Churche's good, 1 Cor. 13. 7. which made him hope that God would bring about that particular, which tended so much to their advantage, although he had no certain promise for it to build faith upon. 3. The crosses and comforts of a Christian, indued with a truly publick spirit, depends not so much upon those things which are of particular concernment to himself, as those which are of publick concernment to Jesus Christ, and to his Church in the World: so Paul's comfort, though now in bonds, depended much upon the state of this Church at Philippi: I may be of good comfort, when I know your state, saith he.
Vers. 20. For I have no man like-minded, who will naturally care for your state.
He commendeth Timotheus from his affection towards them, in so far, that he came not short of the Apostle himself, or at least, resembled him most in his sincerity and diligence in seeking after their spirituall good. There was no man like-minded to Paul, except Tmotheus alone: for he is excepted, as appears from ver. 22. Doct. 1. It contributeth much for the good successe of a Minister's pains among a People, that he be looked upon by them, as one who will thirst after their good, more than any thing else: so Paul being to send Timothie, representeth him as such; he naturally careth for your estate. 2. That a Minister may be fitted to do good among a People, he would place before himself the patern of the Apostles; and so far as in him lyeth, set himself to imitate them in that care, diligence and affection, which they had towards the Church of Christ: for, herein is Timothie commended, I have no man like-minded. 3. Then doth a Minister imitate the Apostles in watching over their flock; when, first, the state of souls is the object of his care, he careth for your state: Secondly, when their care is more than ordinary, and in a sort anxious and solicitous: even a care, which in other things would be sinfull; the Greek word signifieth such a care. And thirdly, when it is such, as is naturall and kindly, arising, not from constraint, 1 Pet. 5. 2. but from love to the party cared for, being such, as is the care of a parent toward his child: who will naturally care, saith he.
Vers. 21. For all seek their own, not the things which are Jesus Christs.
He further commendeth the care, which Timotheus had of them: It was such, that he postponed his own particular affairs, to the work of Christ among them, wherein he was singular; almost all others, who were with Paul, refusing (as would appear) to undertake so long a journey, from the too great respect they had to their own case and profit. Doct. 1. So near is the relation betwixt Christ and the Church (such as is of the husband to the wife, Rev. 21. 9. of the Head to the Members, Eph. 1. 22. of the King to his Subjects, Matth. 21. 5.) that both their concernments are one; what concerneth them, concerneth him: so, the under-taking of so long a journey, for the advantage of the Church at Philippi, which all declined, except Timotheus onelyonly, is here called, a seeking the things of Jesus Christ. 2. This commendeth a man's zeal for Christ much, when the luke warmnesse of others doth not blunt his edge; but, though all should be for their own things, yet, he alone will be for the things of Jesus Christ: for, herein is Timotheus commended. 3. Our own things, that is, worldly ease, profit, credit, pleasure; and the things of Christ, wherein his honour, and the publick good of his people is much concerned, are often in two contrary ballances; respect to the former, making us frequently to neglect the latter: for, so are they here opposed: their own things, not the things of Christ. 4. Though Christians may, and justly ought, to seek their own things, with subordination to the things of Christ I Tim. 5. 8. Yet, they may not seek their own things, in opposition to the things of Christ; that is, so, as for respect to the former, to neglect the latter: for, Paul condemnes not the seeking of their own things simply; but, that through seeking of them, they did not seek the things of Christ. 5. A Christian, and especially a Minister, ought to be so disposed, that no private interest, or concernment of his own, should so far weigh with him, as to make him, for respect unto it, shift, or refuse any thing, which Christ doth call him unto, for furtherance of his Work: for, herein is Timothie commended; and, for want of this disposition, the rest are blamed: all seek their own things. 6. The Lord, by putting Professours upon hazardous, troublesome, and expensive imployments for Christ, discovereth often in many, too much love to self, and little love to Christ, which otherways would have lyen undiscovered: so, the motion of this long journey to Philippi, did discover in the most part of Paul's companions, that they did seek their own …d not the things of Christ.
Vers. 22. But ye know the proof of him, that as a son with the father, he hath served with me in the Gospel.
For proof of all, he appealeth to their own experience, concerning Timotheus, while he preached the Gospel with Paul at Philippi, as a son with the father; which speaketh both his modestie, as also, that he was likeminded with Paul, in all things following his example. Doct. 1. A Minister's own carriage, if it be modest, Christian and ministerial, will speak more to his commendation among judicious Christians, than all the recommendations which he can have from others, although these be in their own place usefull and lawfull: but ye know the proof of him, saith he, I need not speak much for him. 2. The calling of the Ministerie, is a service; and Minsters are servants to Christ, for the Church, and not lords over their faith, 1. Pet. 5. 3. so Paul and Timothie did serve in the Gospel. 3. Those who are of older standing in the Ministerie, and thereby have attained a good measure of respect, parts, experience and prudence, should not despise these of later standing, but acknowledge them as fellow-servants: so Paul, though a great Apostle, and the elder Minister, yet acknowledgeth Timothie as his fellow-servant: he hath served with me in the Gospel, saith he. 4. These who are of late standing in the Ministery, ought to honour the aged, as the son doth the parent, obeying their counsels, and following their example in those things which tend to the edification of the Church: so did Timothie honour Paul: as a son with the father, he hath served with me in the Gospel.
Vers. 23 Him therefore I hope to send presently, so soon as I shall see how it will go with me. 24. But I trust in the Lord, that I also my self shall come shortly.
He concludeth from what is said, his purpose to send Timothie, having once seen how himself should be disposed of, in relation to his present imprisonment and bonds, ver, 23. and withall, giveth them hopes, that he himself being set at liberty, should give them a visit shortly, ver. 24. Doct. 1. Those who have power of sending forth Ministers to Flocks, should send such as (other things being equall) are most willing to spend and be spent for the Peoples good, and are best known unto, and approved of by the Flock, for their modesty, diligence, zeal to the gaining of souls, and for their other parts: for, Paul having shewen Timothie to be such, concludeth, him therefore will I send. 2. A Minister may then postpone the publick good and comfort of the Church to his own particular, when his particular comfort may carry alongs with it a sufficient future recompence of larger comfort to the Church, for her present losse and delay: so Paul keepeth back Timothie for a time to attend himself, expecting that probably he should be liberate himself shortly, that by the certain knowledge of his being set at liberty, they might be the more comforted: so soon as I shall see how it will go with me. 3. The running upon hazard, and drawing on of a crosse by our former zeal for Christ, and diligence in his work, should not make us repent of what we have done; nor yet draw back from doing the like, when ever any new opportunity is offered: so Paul resolveth to go from the prison, to his work again: I my self shall come shortly. 4. Whatever may be said from Chap. 1. v. 25. concerning Paul's perswasion, grounded upon speciall revelation of his delivery from prison, yet it appeareth, nothing was revealed to him of the time, when his delivery should be: and therefore in this place, when he would limit it to a short time, he speaketh not with so full perswasion: I trust in the Lord to see you shortly, saith he.
Vers. 25: Yet I supposed it necessary to send to you Epaphroditus, my brother and companion in labour, and fellow-souldier, but your messenger, and he that ministred to my wants.
The Apostle in the mean time sendeth back their own Pastour Epaphroditus, who had been sent to Paul with some supply, and to minister unto him in the prison: And lest the Philippians should have thought, that either he had deserted Paul, or, that Paul had not thought him worth the keeping, he sheweth, that he had expressely sent him back, and commendeth him as a worthy man, from five honourable epithets. Doct. 1. There is a relation of fraternitie among Christians, as all being born over again through the vertue of the same spirit, Eph. 4. 4. within the bosom of one common mother the Church, Gal. 4. 26. having all interest in God, as their Father, Rom. 8. 15. and in Jesus Christ, who is the first-born among many brethren, Rom. 8. 29. for, Paul calleth Epaphroditus, a brother, as he was a Christian. 2. As the Ministerial imployment is a painfull laborious work; so these who are imployed in it, should be fellow-labourers, working to the hands each of other: for, in respect of the Ministeriall calling, common to both, he calleth him his companion in labour, or, co-worker. 3. Though every Christian will have a battel, Eph. 6. 12. yet faithful Ministers, who are as Standard-bearers, or, Centinels, Ezek. 3. 17. and march in the front before the Lord's People, 1 Tim. 4. 12. have a peculiar battell of their own for truth and pietie, against profanity and errour: with respect to which battell, he calleth him fellow-souldier. 4. To be imployed by the Church, and sent upon her affairs, if it were but for conveying of their charity unto those for whom it is appointed, is an honourable imployment, even to an Apostle's companion: for, Paul commendeth him from this, that he was the Churches messenger, to wit, for carrying of their charity to Paul, Chap. 4. 18. 5. To be in any measure useful for, and serviceable unto an honest sufferer for Christ, is matter of no small commendation: for, Epaphroditus is commended from this, that he ministred unto Paul in his wants.
Vers. 26. For he longed after you all, and was full of heaviness, because that ye had heard that he had been sick.
The reasons, why Paul thought it necessary to send Epaphroditus unto them, are subjoyned in this and the two following verses; whereof the first is taken from Epaphroditus his great desire to be at his Charge, together with his great grief and heavinesse for them, as knowing they would be exceedingly weighted for him, having heard that he was sick. Dost. 1. A faithful Minister's affection unto, and longing after his absent Flock, will go beyond his desire after family, friends, and other relations: for his longing after them all, his whole Flock; and not his natural friends only, was that which necessitated Paul to send him home: he longed after you all. 2. The affection of a Minister unto his Flock, and to their advancing in the way of grace, ought to be such, that even when through necessity of sicknesse, or of other lawful employments, he is withdrawn from them, he may yet still long to be among them: so Epaphroditus, though detained by sickness, and his necessary attendance upon Paul, yet longed after them all. 3. There ought to be that love and sympathy betwixt Minister and People, as to make each of them grieve for the affliction and grief of another: so the Philippians hearing their Minister was sick, are weighted with it, and he knowing they would be grieved for him, becometh full of heavinesse for them: he was full of heaviness, because ye had heard he was sick. 4. Grief or heavinesse of mind, because of the hand of God upon our selves, or others, is not inconsistent with christian patience and submission to providence! Patience moderateth those passions, but doth not destroy them: so Epaphroditus is commended from this, that he was full of heaviness, because of their grief.
Vers. 27. For indeed he was sick nigh unto death, but God had mercy on him: and not on him only, but on me also, lest I should have sorrow upon sorrow.
He sheweth the report of Epaphroditus his deadly disease was true, and commendeth the especial mercy of God, both to Epaphroditus and himself; whereby the one was restored to health, and the other thereby delivered from further occasion of great grief. Doct. 1. The Lord doth sometimes suffer his preclous servants to fall in dangerous diseases, not exempting his most faithful Ministers, who, by reason of their labours in the work of the Lord, and the many discouragements whereby their spirits are assaulted in it, (Isa. 49. 4.) are as much liable to diseases and infirmities of body as any other: for indeed he was sick. 2. The Lord doth sometimes suffer his servants to fall into desperate dangers, for which there is no humane remedy, that his mercy may be the more seen in their delivery: so he was sick near unto death; his disease was deadly and incurable by humane art: hence his restoration to health is looked on as an act of Gods mercy; but God had mercy on him. 3. That God preserveth the life of faithful Pastors, is an act of no small mercy, especially unto those who enjoy the benefit of their labours: and the removal of such by death, should be looked upon as no small stroak: but God had merciemercy; and his removal by death would have been sorrow upon sorrow, even to Paul. 4. Seeing death, considered in it self, is terrible, Psal. 55. 4. the reward of sin, Rom. 6. 23. and a privation of present life, Jam. 2. 26. Deliverie from it, though but for a time, is a mercy even to believers, who by death lose nothing, but gain much, Chap. 1. v. 23. especially if their delivery from death be a mercy unto others: hence it is that Epaphroditus his delivery from death was a mercy even unto himself, but God had mercy on him. 5. A work of mercy ordinarily goeth not alone, but carryeth many mercies along with it; some to the person himself upon whom the work is wrought; and some to others who are concerned in him: Thus the mercy that was manifested to Epaphroditus in his recovery, was a mercy also to Paul; and not on him only, but on me also. 6. Then do mercies weigh with us as they ought, when we look upon the sad effects which would have followed upon the not bestowing of such a mercy: Thus Paul taketh a view of the extremity of sorrow which the death of Epaphroditus would have caused unto him, which maketh him look upon his recovery as a mercy; but on me also, lest I should have sorrow upon sorrow. 7. So merciful is God, that though sometimes he causeth grief unto his dearest servants, yet he considereth their weakness, and doth not overcharge them with sorrow: so he spared the life of Epaphroditus, lest Paul should have bad sorrow upon sorrow. 8. Courage under sufferings for Christ, and rejoycing in God may well consist with moderate sorrow and heavinesse, because of crosse dispensations: for, though Paul hath professed often his great joy under his bonds (a… chap. 1. v. 4, 18.) yet he was not free of sorrow; lest I should have sorrow upon sorrow, which supposeth he had some sorrow already.
Vers. 28. I sent him therefore the more carefully, that when ye see him again, ye may rejoyce, and that I may be the lesse sorrowful.
Having given and enlarged one reason for his sending Epaphroditus, he addeth other two. First, That the Philippians, having seen their faithful Minister, whom they once took for dead, might rejoyce. Secondly, That Paul's own grief might he somwhat eased, their Minister being once restored to them, of whom they were deprived for his cause. Doct. 1. True love and christian friendship protracteth not favours, but doth timeously what should and may be done for those unto whom it pretendeth: so Paul sendeth him timeously and carefully, that is, presently after his recovery: I sent him therefore the more carefully. 2. The weights and griefs of the godly do prove an occasion of rejoycing afterwards; their evening of sorrow, endeth in a morning of joy: So, the grief which these Philippians had, because of their Pastours sicknesse and apprehended death, endeth in joy, when they see him in health again: that when ye see him again, ye may rejoyce. 3. It will be somewhat burdensome to an ingenuous spirit, whatever otherwayes be his straits, that others should suffer prejudice, and be at any losse by reason of their kindnesse unto him: So it was matter of sorrow unto Paul, that those Philippians, because of their respect unto him, were so long deprived of their own Minister: this was the sorrow which he was to be eased of by his return: that I may be the lesse sorrowfull. 4. It is sufficient for modest, submissive, and exercised Christians, to meet with some mitigation of their sorrow, though it be not removed from them wholly: So Paul looks on this as satisfactory to him, that of the great weight of sorrow and affliction, wherewith he was pressed, a part was to be removed: that I might be the lesse sorrowfull, saith he.
Vers. 29. Receive him therefore in the Lord with all gladness, and hold such in reputation:
From what he hath said of Epaphroditus, he exhorteth them to receive him with all joy, and to give all due honour and respect unto him, and to such Ministers as he was. Doct. 1. The carriage or deportment of people towards faithful Ministers, should not be as unto private friends; but as to publick persons representing Christ, as sent from Christ, and as Ambassadours in Christ's stead: for this is to receive them in the Lord, which Paul here commandeth. 2. There cannot a richer blessing be bestowed upon a People, than that of a faithfull, painfull, and loving Minister; therefore Paul bids them receive him with all gladnesse, as if he had been all the friends they had in the world restored unto them from death to life. 3. When the Lord doth blesse a People with such a Minister, they ought to esteem highly of him, as of a precious Jewell, and pearl of price; as they would not by their ingratitude and loathing contempt, provoke the Lord to plague them with his removall, Matth. 10. 23. hold such in reputation, or, esteem of such as precious. 4. As it is Satans great design, to bring a faithfull, painfull Minister to disgrace and contempt, Zech. 3. 1. So it is the duty of all, who wish the thriving of piety, and the Church to be secured from profanity and errour, by all means to uphold the credite of that calling, together with the lawfull authority and due respect of these who carry themselves faithfully in it: so Paul commandeth, that such he held in reputation.
Vers. 30. Because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me.
He giveth a reason why they ought to receive him gladly, because he had in a sort mis-regarded his life, and brought himself to the door of death, for the work of Christ, that is, by his watching, travell and pains taking, to minister unto Paul in his necessities, doing his utmost▪ that Paul should want no necessary duty, no more tha… if all the Philippians had been present attending him at whose direction he did what he did, and which they would have done themselves, if they had been present. Doct. 1. Not only the preaching of the Word, but also the performance of the duties of humanity, civility, and charity unto those who suffer for truth, is the work of Christ, and that, not only because such works are particularly injoyned by Christ, Heb. 13. 3. but what is done unto any such, is accompted done to him: See Matth. 25. 36. 40. So Epaphroditus his attending upon Paul in prison, is called, the work of Christ. 2. Then may a man have a good conscience under his sicknesse and bodily infirmities, yea, and death it self, when his well-ordered zeal for Christ, hath brought them on: for, Epaphroditus is here commended, that for the work of Christ he was near unto death; he had no evill conscience therefore in bringing sicknesse upon himself. 3. However God loveth mercy better than sacrifice, and willeth no man foolishly and rashly to be prodigall of his own life and health, no not under pretence of doing service unto him, 1 Tim. 5. 23. Yet there are some cases, wherein he calleth men to the performance of some duties, and which they should be willing to go about, although they should evidently perceive most certain hazard of life and health to ensue thereby: such are the duties of owning those who suffer for Christ, contributing to the supply of their outward necessities, when they cannot be supplied otherwayes, the faithfull discharging of any publick imployment, wherein we are intrusted: those were the duties, for performance whereof, Epaphroditus regarded not his life, wherein he is here commended, for the work of Christ he regarded not his life to supply your lack of service. 4. As it sometimes falleth out, that through distance of place, or other insuperable difficulties, the children of God cannot manifest that cordiall affection by their own presence and personall attendance, which they carry unto those who suffer for truth: so they ought to supply that in-lack, so far as is possible by others, who, representing them, may go about these duties of humanity and charity, in their name: Thus there was no want of affection in these Philippians toward Paul, onelyonly there was a lack of service, they not being able, though otherwayes willing to attend him because of distance of place, and they direct their Pastour to supply this lack of their service towards him…