EPISTLE TO THE PHILIPPIANS.
INTRODUCTION.
I. THE SITUATION OF PHILIPPI.
PHILIPPI is mentioned in the New Testament only in the following places
and connexions. In Acts 16:11,12, it is said that Paul and his
fellow-travellers "loosed from Troas, came with a straight course to
Samothracia and Neapolis, and from thence to Philippi." It was at this
time that the" Lord opened the heart of Lydia to attend to the things
which were spoken by Paul," and that the jailer was converted under
such interesting circumstances. In Acts 20:1-6, it appears that Paul
again visited Philippi after he had been to Athens and Corinth, and
when on his way to Judea. From Philippi he went to Troas. In
1 Thessalonians 2:2, Paul alludes to the shameful treatment which he had
received at Philippi, and to the fact, that having been treated in that
manner at Philippi, he had passed to Thessalonica, and preached the
gospel there.
Philippi received its name from Philip, the father of Alexander the
Great. Before his time its history is unknown. It is said that it was
founded on the site of an old Thasian settlement, and that its former
name was Crenides, from the circumstance of its being surrounded by
numerous rivulets and springs descending from the neighbouring
mountains, (from \~krhnh\~--krene, a spring.) The city was also
called Dathos, or Datos--\~datov\~. See Barnes "Acts 16:12". The
Thasians, who inhabited the island of Thasus, lying off the coast in the
AEgean Sea, had been attracted to the place by the valuable mines of
gold and silver which were found in that region. It was a city of
Macedonia, to the north-east of Amphipolis, and nearly east of
Thessalonica. It was not far from the borders of
Thrace. It was about fifteen or twenty miles from the AEgean Sea, in
the neighbourhood of Mount Pangeeus, and had a small river or stream
running near it which emptied into the AEgean Sea. Of the size of the
city when the gospel was preached there by Paul we have no information.
This city was originally within the limits of Thrace. Philip of
Macedon having turned his attention to Thrace, the situation of
Crenides and Mount Pangeeus naturally attracted his notice. Accordingly
he invaded this country, expelled the feeble Cotys from his throne,
and then proceeded to found a new city, on the site of the old
Thasian colony, which he called after his own name,
Philippi. Anthon, Class. Die. When Macedonia became subject to the
Romans, the advantages attending the situation of Philippi induced that
people to send a colony there, and it became one of the most flourishing
cities of the empire. Comp. Acts 16:12; Pliny, iv. 10. There is a
medal of this city with the following inscription: COL. JUL. AUG. PHIL.;
from which it appears that there was a colony sent there by Julius
Caesar. Michaelis. The city derived considerable importance from the
fact that it was a principal thoroughfare from Asia to Europe, as the
great leading road from one continent to the other was in the vicinity.
This road is described at length by Appian, De Bell. Civ L. iv. e. 105,
106.
This city is celebrated in history from the fact that it was here that
a great victory, deciding the fate of the Roman empire, was obtained by
Octavianus (afterwards Augustus Ceesar) and Antony over the forces of
Brutus and Cassius, by which the republican party was completely
subdued. In this battle, Cassius, who was hard pressed and defeated by
Antony, and who supposed that everything was lost, slew himself in
despair. Brutus deplored his loss with tears of the sincerest sorrow,
calling him "the last of the Romans." After an interval of twenty days,
Brutus hazarded a second battle. Where he himself fought in person he
was successful; but the army everywhere else gave way, and the battle
terminated in the entire defeat of the republican party. Brutus escaped
with a few friends, passed a night in a cave, and, seeing that all was
irretrievably lost, ordered Strato, one of his attendants, to kill
him. Strato for a long time refused; but seeing Brutus resolute, he
turned away his face, and held his sword, and Brutus fell upon it. The
city of Philippi is often mentioned by the Byzantine writers in
history. Its ruins still retain the name of Filibah. Two American
missionaries visited these ruins in May, 1834. They saw the remains of
what might have been the forum or market-place, where Paul and Silas
were beaten, Acts 16:19; and also the fragments of a splendid
palace. The road by which Paul went from Neapolis to Philippi, they
think, is the same that is now travelled, as it is cut through the most
difficult passes in the mountains. It is still paved throughout.
II.--THE ESTABLISHMENT OF THE CHURCH IN PHILIPPI.
PHILIPPI was the first place in Europe where the gospel was preached;
and this fact invests the place with more interest and importance than
it derives from the battle fought there. The gospel was first preached
here, in very interesting circumstances, by Paul and Silas. Paul had
been called by a remarkable vision Acts 16:9 to go into Macedonia,
and the first place where he preached was Philippi; having made his
way, as his custom was, directly to the capital. The first person to
whom he preached was Lydia, a seller of purple, from Thyatira, in Asia
Minor. She was converted, and received Paul and Silas into her house,
and entertained them hospitably. In consequence of Paul's casting out
an evil spirit from a "damsel possessed of a spirit of divination,"
by which the hope of gain by those who kept her in their employ was
destroyed, the populace was excited, and Paul and Silas were thrown
into the inner prison, and their feet were made fast in the stocks.
Here, at midnight, God interposed in a remarkable manner. An
earthquake shook the prison; their bonds were loosened; the doors of
the prison were thrown open; and their keeper, who before had treated
them with peculiar severity, was converted, and all his family were
baptized. It was in such solemn circumstances that the gospel was first
introduced into Europe. After the tumult, and the conversion of the
jailer, Paul was honourably released, and soon left the city,
Acts 16:40. He subsequently visited Macedonia before his imprisonment,
at Rome, and doubtless went to Philippi, Acts 20:1,2. It is supposed
that after his first imprisonment at Rome, he was released, and again
visited the churches which he had founded. In this epistle
Philippians 1:25,26; 2:24, he expresses a confident hope that he would be
released, and would be permitted to see them again; and there is a
probability that his wishes in regard to this were accomplished. See
Introduction to 2 Timothy.
III.--THE TIME WHEN THE EPISTLE WAS WRITTEN.
IT is evident that this epistle was written from Rome. This appears,
(1.) because it was composed when Paul was in" bonds," Philippians 1:13,14;
(2.) because circumstances are suggested, such as to leave no doubt
that the imprisonment was at Rome. Thus, in chap. i. 13, he says that
his "bonds were manifested in all the palace;" a phrase which would
naturally suggest the idea of the Roman capitol; and, in
Philippians 4:22, he says, "All the saints salute you, chiefly they that
are of Caesar's household." It is further evident that it was after
he had been imprisoned for a considerable time, and probably not long
before his release. This appears from the following circumstances:
(1.) The apostle had been a prisoner so long in Rome, that the character
which he had manifested in his trials had contributed considerably to the
success of the gospel, Philippians 1:12-14. His bonds, he says, were
manifest "in all the palace;" and many of the brethren had become
increasingly bold by his "bonds," and had taken occasion to preach the
gospel without fear.
(2.) The account given of Epaphroditus imports that, when
Paul wrote this epistle, he had been a considerable time at Rome. He
was with Paul in Rome, and had been sick there. The Philippians had
received an account of his sickness, and he had again been informed how
much they had been affected with the intelligence of his illness,
Philippians 2:25,26. The passing and repassing of this intelligence, Dr.
Paley remarks, must have occupied considerable time, and must have all
taken place during Paul's residence at Rome.
(3.) After a residence at Rome, thus proved to have been of considerable
duration, Paul, at the time of writing this epistle, regards the decision
of his destiny as at hand. He anticipates that the matter would soon be
determined. Philippians 2:23. "Him therefore (Timothy) I hope to send
presently, so soon as I see how it will go with me." He had some
expectation that he might be released, and be permitted to visit them
again. Philippians 2:24. "I trust in the Lord that I also myself shall come
shortly." Comp. Philippians 1:25,27. Yet he was not absolutely certain how
it would go with him, and though in one place he speaks with great
confidence that he would be released, Philippians 1:25, yet in another he
suggests the possibility that he might be put to death. Philippians 2:17:
"Yea, and if I be offered upon the sacrifice and service of your faith,
I joy and rejoice with you all." These circumstances concur to fix the
time of writing the epistle to the period at which the imprisonment in
Rome was about to terminate. From Acts 28:30, we learn that Paul
was in Rome "two whole years;" and it was during the latter part of this
period that the epistle was written. It is commonly agreed, therefore,
that it was written about A.D. 61 or 62. Hug (Intro.) places it at the
end of the year 61, or the beginning of the year 62; Lardner, at the
close of the year 62. It is evident that it was written before the great
conflagration at Rome in the time of Nero, (A.D. 64;) for it is hardly
credible that Paul would have omitted a reference to such an event, if
it had occurred. It is certain, from the persecution of the Christians
which followed that event, that he would not have been likely to
have represented his condition to be so favourable as he has done in
this epistle. He could hardly have looked then for a release.
IV.--THE DESIGN AND CHARACTER OF THE EPISTLE
THE object of the epistle is apparent. It was sent by Epaphroditus,
Philippians 2:25, who appears to have been a resident at Philippi, and a
member of the church there, to express the thanks of the apostle for the
favours which they had conferred on him, and to comfort them with the
hope that he might be soon set at liberty. Epaphroditus had been sent by
the Philippians to convey their benefactions to him in the time of his
imprisonment, Philippians 4:18. While at Rome, he had been taken ill,
Philippians 2:26,27. On his recovery, Paul deemed it proper that he should
return at once to Philippi. It was natural that he should give
them some information about his condition and prospects. A
considerable part of the epistle, therefore, is occupied in giving an
account of the effects of his imprisonment in promoting the spread of
the gospel, and of his own feelings in the circumstances in which he
then was. He was not yet certain what the result of his imprisonment
would be, Philippians 1:20; but he was prepared either to live or to die,
Philippians 1:23. He wished to live only that he might be useful to others;
and, supposing that he might be made useful, he had some expectation
that he might be released from his bonds. There is, perhaps, no one of
the epistles of the apostle Paul which is so tender, and which abounds
so much with expressions of kindness, as this. In relation to other
churches he was often under the necessity of using the language of
reproof. The prevalence of some error, as in the churches of Galatia;
the existence of divisions and strifes, or some aggravated case
requiring discipline, or some gross irregularity, as in the church at
Corinth, frequently demanded the language of severity. But, in the
church at Philippi, there was scarcely anything which required rebuke;
there was very much that demanded commendation and gratitude. Their
conduct towards him, and their general deportment, had been exemplary,
generous, noble. They had evinced for him the tenderest regard in his
troubles: providing for his wants, sending a special messenger to
supply him when no other opportunity occurred, Philippians 4:10, and
sympathizing with him in his trials; and they had, in the order, peace,
and harmony of the church, eminently adorned the doctrine of the
Saviour. The language of the apostle, therefore, throughout the
epistle, is of the most affectionate character--such as a benevolent
heart would always choose to employ, and such as must have been
exceedingly grateful to them. Paul never hesitated to use the language
of commendation where it was deserved, as he never shrank from reproof
where it was merited; and he appears to have regarded the one as a
matter of duty as much as the other. We are to remember, too, the
circumstances of Paul, and to ask what kind of an epistle an
affectionate and grateful spiritual father would be likely to write
to a much-beloved flock, when he felt that he was about to die and we
shall find that this is just such an epistle as we should suppose such a
man would write. It breathes the spirit of a ripe Christian, whose piety
was mellowing for the harvest; of one who felt that he was not far from
heaven, and might soon "be with Christ." Though there was some
expectation of a release, yet his situation was such as led him to look
death in the face. He was lying under heavy accusations; he had no hope
of justice from his own countrymen; the character of the sovereign,
Nero, was not such as to inspire him with great confidence of having
justice done; and it is possible that the fires of persecution had
already begun to burn. At the mercy of such a man as Nero; a prisoner;
among strangers; and with death staring him in the face, it is natural
to suppose that there would be a peculiar solemnity, tenderness,
pathos, and ardour of affection, breathing through the entire epistle.
Such is the fact; and in none of the writings of Paul are these
qualities more apparent than in this letter to the Philippians. He
expresses his grateful remembrance of all their kindness; he evinces a
tender regard for their welfare; and he pours forth the full-flowing
language of gratitude, and utters a father's feelings toward them by
tender and kind admonitions. It is important to remember these
circumstances in the interpretation of this epistle. It breathes the
language of a father, rather than the authority of an apostle; the
entreaties of a tender friend, rather than the commands of one in
authority. It expresses the affections of a man who felt that he might
be near death, and who tenderly loved them; and it will be, to all
ages, a model of affectionate counsel and advice.
THE EPISTLE TO THE PHILIPPIANS. CHAPTER I.
ANALYSIS OF THE CHAPTER.
This chapter embraces the following points :--
I. The salutation to the church, Philippians 1:1,2.
II. Philippians 1:3-8, the apostle expresses his gratitude for the
evidence which they had given of love to God, and for their fidelity
in the gospel from the time when it was first proclaimed among
them. He says that he was confident that this would continue,
and that God, who had so mercifully imparted grace to them to be
faithful, would do it to the end.
III. He expresses the earnest hope that they might abound more
and more in knowledge, and be without offence to the day of Christ,
Philippians 1:9-11.
IV. In Philippians 1:12-21, he states to them what had been the effect
of his imprisonment in Rome--presuming that it would be grateful
intelligence to them that even his imprisonment had been overruled for
the spread of the gospel. His trials, he says, had been the
means of the extension of the knowledge of Christ even in the palace,
and many Christians had been emboldened by his sufferings to increased
diligence in making known the truth. Some indeed, he says, preached
Christ from unworthy motives, and with a view to increase his affliction,
but in the great fact that Christ was preached he says he rejoiced.
Forgetting himself, and any injury which they might design to do to him,
he could sincerely rejoice that the gospel was proclaimed--no matter by
whom or with what motives. The whole affair he trusted would be made
conducive to his salvation. Christ was the great end and aim of his life;
and if he were made known, everything else was of minor importance.
V. The mention of the fact, Philippians 1:21, that his great aim in living
was "Christ," leads him to advert to the probability that he might
soon be with him, Philippians 1:22-26. So great was his wish to be with
him, that he would hardly know which to choose--whether to die
at once, or to live and to make him known to others. Believing,
however, that his life might be still useful to them, he had an
expectation of considerable confidence that his life would be spared,
and that he would be released.
VI. The chapter closes, Philippians 1:27-30, with an earnest exhortation
that they would live as became the gospel of Christ. Whatever might
befall him--whether he should be permitted to see them, or should hear
of them--he entreated that he might know that they were living as became
the gospel. They were not to be afraid of their adversaries; and if
called to suffer, they were to remember that "it was given" them not
only to believe on the Redeemer, but also to suffer in his cause.
Verse 1. Paul and Timotheus. Paul frequently unites some person
with him in his epistles. See Barnes "1 Corinthians 1:1". It is clear,
from this, that Timothy was with Paul at Rome. Why he was
there is unknown. It is evident that he was not there as a prisoner
with Paul; and the probability is, that he was one of the friends
who had gone to Rome with a view to show his sympathy with
him ill his sufferings. See Barnes "2 Timothy 4:9". There was
special propriety in the fact that Timothy was joined with the apostle
in writing the epistle, for he was with him when the church
was founded, and doubtless felt a deep interest in its welfare,
Acts 16. Timothy had remained in Macedonia after Paul went to Athens,
and it is not improbable that he had visited them afterwards.
The servants of Jesus Christ. See Barnes "Romans 1:1".
To all the saints in Christ Jesus. The common appellation given to
the church, denoting that it was holy. See Barnes "Romans 1:7".
With the Bishops. \~sun episkopoiv\~. See Barnes "Acts 20:28". The word
here used occurs in the New Testament only in the following places:
Acts 20:28, translated overseers, and Philippians 1:1; 1 Timothy 3:2;
Titus 1:7; 1 Peter 2:25, in each of which places it is rendered bishop.
The word properly means, an inspector, overseer, or guardian, and
was given to the ministers of the gospel because they exercised this care
over the churches, or were appointed to oversee their interests. It is a
term, therefore, which might be given to any of the officers of the
churches, and was originally equivalent to the term presbyter. It is
evidently used in this sense here. It cannot be used to denote a
diocesan bishop; or a bishop having the care of the churches in a
large district of country, and of a superior rank to other ministers of
the gospel; for the word is here used in the plural number, and it is in
the highest degree improbable that there were dioceses in Philippi.
It is clear, moreover, that they were the only officers of the church
here, except "deacons;" and the persons referred to, therefore, must
have been those who were invested simply with the pastoral office.
thus Jerome, one of the early fathers, says respecting the word
bishop:--"A presbyter is the same as a bishop. And until there
arose divisions in religion, churches were governed by a common
council of presbyters. But afterwards, it was everywhere decreed,
that one person, elected from the presbyters, should be placed over
the others." "Philippi," says he, "is a single city of Macedonia;
and certainly there could not have been several like those who are
now called bishops, at one time in the same city. But as, at that
time, they called the same bishops whom they called presbyters
also, the apostle spoke indifferently of bishops as of presbyters."
Annotations on the Epistle to Titus, as quoted by Dr. Woods on
Episcopacy, p. 68.
And Deacons. On the appointment of deacons, and their duty,
See Barnes "Acts 6:1". The word deacons does not occur before
this place in the common version of the New Testament, though
the Greek word here rendered deacon frequently occurs. It is rendered
minister and ministers, in Matthew 20:26; Mark 10:43; Romans 13:4; 15:8
1 Corinthians 3:5; 2 Corinthians 3:6; 6:4; 11:15,23; Galatians 2:17; Ephesians 3:7; 6:21; Colossians 1:7,23,25;
Colossians 4:7; 1 Timothy 4:6; servant and servants, Matthew 22:13;
Matthew 23:11; Mark 9:35; John 2:5,9; 12:26; Romans 16:1; and deacon or
deacons, Philippians 1:1; 1 Timothy 3:8,12. The word properly means servants,
and is then applied to the ministers of the gospel as being the servants
of Christ, and of the churches. Hence it came especially to denote those
who had charge of the alms of the church, and who were the overseers
of the sick and the poor. In this sense the word is probably used
in the passage before us, as the officers here referred to were distinct
in some way from the bishops. The apostle here mentions but two
orders of ministers in the church at Philippi; and this account is of
great importance in its bearing on the question about the way in
which Christian churches were at first organized, and about the
officers which existed in them. In regard to this we may remark,
(1.) that but two orders of ministers are mentioned. This is undeniable,
whatever rank they may have held.
(1.) There is no intimation whatever that a minister like a prelatical
bishop had ever been appointed there, and that the incumbent of the
office was absent, or that the office was now vacant. If the bishop
was absent, as Bloomfield and others suppose, it is remarkable that no
allusion is made to him, and that Paul should have left the impression
that there were, in fact, but two "orders" there. If there were a prelate
there, why did not Paul refer to him with affectionate salutation?
Why does he refer to the two other "orders of clergy," without the
slightest allusion to the man who was set over them as "superior
in ministerial rank and power?" Was Paul jealous of this prelate?
But if they had a prelate, and the see was then vacant, why is there
no reference to this fact? Why no condolence at their loss? Why
no prayer that God would send them a man to enter into the vacant
diocese? It is a mere assumption to suppose, as the friends of
prelacy often do, that they had a prelatical bishop, but that he was
then absent. But even granting this, it is an inquiry which has never
been answered, why Paul did not make some reference to this fact,
and ask their prayers for the absent prelate.
(3.) The church was organized by the apostle Paul himself, and there
can be no doubt that it was organized on the "truly primitive and
apostolic plan."
(4.) The church at Philippi was in the centre of a large territory, was
the capital of Macedonia, and was not likely to be placed fix
subjection to the diocesan of another region.
(5.) It was surrounded by other churches, as we have express mention of
the church at Thessalonica, and the preaching of the gospel at Berea,
Acts 17.
(6.) There is more than one bishop mentioned as connected with the
church at Philippi. But these could not have been bishops of the
Episcopal or prelatical order. If Episcopalians choose to say that they
were prelates, then it follows
(a.) that there was a plurality of such persons in the same diocese,
the same city, and the same church--which is contrary to the
fundamental idea of Episcopacy, It follows also,
(b.) that there was entirely wanting in the church at Philippi what the
Episcopalians call the "second order" of clergy; that a church was
organized by the apostles defective in one of the essential grades, with
a body of prelates without presbyters--that is, an order of men of
"superior" rank, designated to exercise jurisdiction over "priests" who
had no existence. If there were such presbyters or "priests" there, why
did not Paul name them? If their office was one contemplated in the
church, and was then vacant, how did this happen? and if this were
so, why is there no allusion to so remarkable a fact?
(7.) It follows, therefore, that in this church there were but two orders
of officers; and, further, that it is right and proper to apply the term
bishop to the ordinary ministers of the churches. As no mention is
made of a prelate; as there are but two orders of men mentioned to whom
the care of the church was entrusted, it follows that there was one church
at least organized by the apostles without any prelate.
(8.) The same thing may be observed in regard to the distinction
between" teaching" elders and "ruling" elders. No such distinction is
referred to here; and however useful such an office as that of ruling
elder may be, and certain as it is that such an office existed in some
of the primitive churches, yet here is one church where no such officer
is found; and this fact proves that such an officer is not essential to
the Christian church.
{a} "with the bishops" Acts 16:12
Verse 2. Grace be unto you, etc. See Barnes "Romans 1:7".
{b} "be unto you" Ephesians 1:14; 1 Thessalonians 1:2
Verse 3. I thank my God upon every remembrance of you. Marg.,
mention. The Greek word means recollection, remembrance. But
this recollection may have been suggested either by his own reflections
on what he had seen, or by what he had heard of them by others,
or by the favours which they conferred on him reminding him of
them. The meaning is, that as often as he thought on them, from
whatever cause, he had occasion of thankfulness. He says that
he thanked his God, intimating that the conduct of the Philippians
was a proof of the favour of God to him; that is, he regarded
their piety as one of the tokens of the favour of God to his own
soul--for in producing that piety he had been mainly instrumental.
{1} "remembrance" "mention"
Verse 4. Always. There is much emphasis in the expressions which
are here used. Paul labours to show them that he never forgot
them; that he always remembered them in his prayers.
In every prayer of mine. This was a proof of particular and special
affection, that while there were so many objects demanding his
prayers, and so many other churches which he had founded, he never
forgot them. The person or object that we remember in every prayer must
be very dear to the heart.
For you all. Not for the church in general, but for the individual
member. "He industriously repeats the word all, that he might show that
he loved them all equally well, and that he might the more successfully
excite them to the manifestation of the same love and
benevolence." Wetstein.
Making request with joy. With joy at your consistent walk and
benevolent lives--mingling thanksgiving with my prayers in view of your
holy walk.
{b} "prayer of mine" Ephesians 1:14; 1 Thessalonians 1:2
{*} "request" "supplication"
Verse 5. For your fellowship in the Gospel. "For your liberality
towards me, a preacher of the gospel." Wetstein. There has been,
however, no little difference of opinion about the meaning of this
phrase. Many--as Doddridge, Koppe, and others--suppose it
refers to the fact that they participated in the blessings of the
gospel from the first day that he preached it until the time when
he wrote this epistle. Others suppose that it refers to their constancy
in the Christian faith. Others--as Pierce, Michaelis, Wetstein,
Bloomfield, and Storr--suppose it refers to their liberality in
contributing to the support of the gospel; to their participating
with others, or sharing what they had in common with others, for the
maintenance of the gospel. That this is the true sense seems apparent,
(1.) because it accords with the scope of the epistle, and what the
apostle elsewhere says of their benefactions, he speaks particularly of
their liberality, and indeed this was one of the principal occasions of
his writing the epistle, Philippians 4:10-12,15-18.
(2.) It accords with a frequent meaning of the word rendered
fellowship--\~koinwnia\~. It denotes that which is in common; that of
which we participate with others, communion, fellowship,
Acts 2:42; 1 Corinthians 1:9; 10:16; Philemon 1:6; then it means communication,
distribution, contribution, Romans 15:26; 2 Corinthians 9:13. That it
cannot mean "accession to the gospel," as has been supposed, (see Rob.
Lex.,) is apparent from what he adds-- "from the first day until
now." The fellowship must have been something constant, and
continually manifest; and the general meaning is, that in relation
to the gospel to its support, and privileges, and spirit--they all
shared in common. They felt a common interest in everything
that pertained to it, and they showed this in every suitable way,
and especially in ministering to the wants of those who were ap-
pointed to preach it.
From the first day. The time when it was first preached to them.
They had been constant. This is honourable testimony. It is much to
say of a church, or of an individual Christian, that they have been
constant and uniform in the requirements of the gospel. Alas, of how
few can this be said! On these verses Philippians 1:3-5 we may remark,
(1.) that one of the highest joys which a minister of the gospel can
have, is that furnished by the holy walk of the people to whom he has
ministered. Comp. 3 John 1:4. It is joy like that of a farmer, when he
sees his fields whiten for a rich harvest; like that of a teacher, in
the good conduct and rapid progress of his scholars; like that of a
parent, in the virtue, success, and piety of his sons. Yet it is
superior to all that. The interests are higher and more important; the
results are more far-reaching and pure; and the joy is more
disinterested. Probably there is nowhere else on earth any happiness
so pure, elevated, consoling, and rich, as that of a pastor in the piety,
peace, benevolence, and growing zeal of his people.
(2.) It is right to commend Christians when they do well. Paul never
hesitated to do this, and never supposed that it would do injury.
Flattery would injure--but Paul never flattered. Commendation or praise,
in order to do good, and not to injure, should be
(a.) the simple statement of the truth;
(b.) it should be without exaggeration;
(c.) it should be connected with an equal readiness to rebuke when wrong
to admonish when in error, and to counsel when one goes astray.
Constant fault-finding, scolding, or fretfulness, does no good in a
family, a school, or a church. The tendency is to dishearten, irritate,
and discourage. To commend a child when he does well, may be as important,
and as much a duty, as to rebuke him when he does ill. God is as careful
to commend his people when they do well, as he is to rebuke them when
they do wrong--and that parent, teacher, or pastor, has much mistaken
the path of wisdom, who supposes it to be his duty always to find
fault. In this world there is nothing that goes so far in promoting
happiness as a willingness to be pleased rather than displeased; to be
satisfied rather than dissatisfied with the conduct of others.
(3.) Our absent friends should be remembered in our prayers. On our knees
before God is the best place to remember them. We know not their
condition. If they are sick, we cannot minister to their wants; if in
danger, we cannot run to their relief; if tempted, we cannot counsel
them. But God, who is with them, can do all this; and it is
an inestimable privilege thus to be permitted to commend them to
his holy care and keeping. Besides, it is a duty to do it. It is
one way--and the best way--to repay their kindness. A child
may always be repaying the kindness of absent parents by supplicating
the Divine blessing on them each morning; and a brother may strengthen
and continue his love for a sister, and in part repay her tender love,
by seeking, when far away, the Divine favour to be bestowed on her.
{+} "fellowship" "participation"
Verse 6. Being confident. This is strong language. It means to be
fully and firmly persuaded or convinced. Part. Mid. voice from
\~peiyw\~--to persuade. Comp. Luke 16:31: "Neither will they be
persuaded, though one rose from the dead;" that is, they would
not be convinced. Acts 17:4; Hebrews 11:13; Acts 28:24. It means here
that Paul was entirely convinced of the truth of what he said. It is
the language of a man who had no doubt on the subject.
That he which hath begun a good work in you. The "good work" here
referred to, can be no other than religion, or true piety.
This is called the work of God; the work of the Lord; or the work
of Christ, John 6:29. Comp. 1 Corinthians 15:58; 16:10; Philippians 2:30.
Paul affirms here that that work was begun by God. It was not
by their own agency or will. See Barnes "John 1:13". It was
on the fact that it was begun by God, that he based his firm
conviction that it would be permanent. Had it been the agency of
man, he would have had no such conviction, for nothing that man
does today can lay the foundation of a certain conviction that he
will do the same thing to-morrow. If the perseverance of the
Christian depended wholly on himself, therefore, there could be no
sure evidence that he would ever reach heaven.
Will perform it. Marg., "or, finish." The Greek word--\~epitelesei\~
--means that he would carry it forward to completion; he would perfect it.
It is an intensive form of the word, meaning that it would be carried
through to the end. It occurs in the following places:
Luke 13:32, "I do cures;" Romans 15:28, "when I have
performed this;" 2 Corinthians 7:1, "perfecting holiness ;"
2 Corinthians 8:6, "so he would also finish in you;" Philippians 1:11,
"perform the doing of it;" Galatians 3:3, "are ye now made perfect
by the flesh;" Hebrews 8:6, "when he was about to make the
tabernacle;" Hebrews 9:6, "accomplishing this service;" and
1 Peter 5:9, "are accomplished in your brethren." The word occurs
nowhere else; and here means that God would carry on the work
which he had begun to completion. He would not leave it unfinished. It
would not be commenced, and then abandoned. This would or could be
"performed" or "finished" only
(1.) by keeping them from falling from grace, and
(2.) by their ultimate entire perfection.
Until the day of Jesus Christ. The day when Christ shall so manifest
himself as to be the great attractive object, or the day when he shall
appear to glorify himself, so that it may be said emphatically to be
his day. That day is often called "his day," or "the day of
the Lord," because it will be the day of his triumph and glory. It
refers here to the day when the Lord Jesus will appear to receive his
people to himself--the day of judgment. We may remark on this verse,
that Paul believed in the perseverance of saints. It would be
impossible to express a stronger conviction of the truth of that
doctrine than he has done here. Language could not be clearer, and
nothing can be more unequivocal than the declaration of his opinion that
where God has begun a good work in the soul, it will not be finally lost.
The ground of this belief he has not stated in full, but has merely
hinted at it. It is based on the fact that God had begun the good work.
That ground of belief is something like the following.
(1.) It is in God alone. It is not in man in any sense. No reliance is
to be placed on man in keeping himself. He is too weak; too changeable;
too ready to be led astray; too much disposed to yield to temptation.
(2.) The reliance, therefore, is on God; and the evidence that the
renewed man will be kept is this:
(a.) God began the work of grace in the soul.
(b.) He had a design in it. It was deliberate, and intentional; it
was not by chance, or hap-hazard; it was because he had some object that
was worthy of his interposition.
(c.) There is no reason why he should begin such a work, and then
abandon it. It cannot be because he has no power to complete it, or
because there are more enemies to be overcome than he had supposed; or
because there are difficulties which he did not foresee; or because
it is not desirable that the work should be completed. Why, then,
should he abandon it?
(d.) God abandons nothing that he undertakes. There are no unfinished
worlds or systems; no half-made and forsaken works of his hands. There
is no evidence in his works of creation of change of plan, or of having
forsaken what he began from disgust, or disappointment, or want of power
to complete them. Why should there be in the salvation of the soul?
(e.) He has promised to keep the renewed soul to eternal life. See
John 10:27,28,29; Hebrews 6:17-20. Comp. Romans 8:29,30.
{c} "of this very thing" Hebrews 10:35
{d} "which hath begun" Psalms 138:8
{2} "perform" "finish"
{e} "work" Hebrews 10:35
{f} "day of Jesus Christ" 2 Peter 3:10
Verse 7. Even as it is meet for me to think this of you all.
"There is a reason why I should cherish this hope of you, and this
confident expectation that you will be saved. That reason is found in
the evidence which you have given that you are sincere Christians.
Having evidence of that, it is proper that I should believe that you
will finally reach heaven."
Because I have you in my heart. Marg., Ye have me in your.
The Greek will bear either, though the former translation is the most
obvious. The meaning is, that he was warmly attached to them, and had
experienced many proofs of their kindness; and that there was, therefore,
a propriety in his wishing for their salvation. Their conduct towards
him, moreover, in his trials, had convinced him that they were actuated
by Christian principle; and it was proper that he should believe that
they would be kept to eternal life.
Both in my bonds. While I have been a prisoner--referring to the care
which they had taken to minister to his wants, Philippians 4:10,14,18.
And in the defence. Gr., apology. Probably he refers to the time
when he made his defence before Nero, and vindicated himself from the
charges which had been brought against him. See Barnes "2 Timothy 4:16".
Perhaps he means, here, that on that occasion he was abandoned
by those who should have stood by him, but that the Philippians
showed him all the attention which they could. It is not impossible that
they may have sent some of their number to sympathize with him in his
trials, and to assure him of the unabated confidence of the church.
And confirmation of the gospel. In my efforts to defend the gospel,
and to make it known. Philippians 1:17. The allusion is probably to the fact
that, in all his efforts to defend the gospel, he had been sure of their
sympathy and co-operation. Perhaps he refers to some assistance which he
had derived from them in this cause, which is now to us unknown.
Ye all are partakers of my grace. Marg., "Or, with me of grace."
The meaning is, that as they had participated with him in the defence of
the gospel; as in all his troubles and persecutions they had made common
cause with him, so it followed that they would partake of the same tokens
of the Divine favour, he expected that the Divine blessing would follow
his efforts in the cause of the gospel, and he says that they would
share in his blessing. They had shown all the sympathy which they
could in his trials; they had nobly stood by him when others forsook
him; and he anticipated, as a matter of course, that they would all
share in the benefits which would flow to him in his efforts in the
cause of the Redeemer.
{*} "meet" "right"
{1} "I have you in my heart" "ye have me in your"
{+} "heart" "I affectionately regard you"
{a} "defense and confirmation" Philippians 1:17
{2} "partakers of my grace" "with me of grace"
Verse 8. For God is my record. My witness; I can solemnly appeal to
him.
How greatly I long after you all. To see you; and how much I desire
your welfare.
In the bowels of Jesus Christ. The word "bowels," in the Scriptures,
denotes the upper viscera--the region of the heart and lungs.
See Barnes "Isaiah 16:11". That region was regarded as the seat of
affection, sympathy, and compassion, as the heart is with us. The
allusion here is to the sympathy, tenderness, and love of the Redeemer;
and probably the meaning is, that Paul regarded them with something of
the affection which the Lord Jesus had for them. This was the tenderest
and strongest expression which he could find to denote the ardour
of his attachment.
{+} "bowels of Jesus Christ" "With the tender affection of"
Verse 9. And this I pray. We pray for those whom we love, and
whose welfare we seek. We desire theft happiness; and there
is no way more appropriate of expressing that desire than of going
to God, and seeking it at his hand. Paul proceeds to enumerate
the blessings which he sought for them; and it is worthy of
observation that he did not ask riches, or worldly prosperity, but that
his supplications were confined to spiritual blessings, and he sought
these as the most desirable of all favours.
That your love may abound, etc. Love to God; love to one another;
love to absent Christians; love to the world. This is an appropriate
subject of prayer. We cannot wish and pray for a better thing for our
Christian friends, than that they may abound in love. Nothing will
promote their welfare like this; and we had better pray for this,
than that they may obtain abundant riches, and share the honours
and pleasures of the world.
In knowledge. The idea is, that he wished them to have
intelligent affection. It should not be mere blind affection, but
that intelligent love which is based on an enlarged view of Divine
things--on a just apprehension of the claims of God.
And in all judgment. Marg., sense. See Barnes "Hebrews 5:14".
The word here means, the power of discerning; and the meaning is,
that he wished that their love should be exercised with proper
discrimination. It should be in proportion to the relative value of
objects; and the meaning of the whole is, that he wished their religion
to be intelligent and discriminating; to be based on knowledge, and a
proper sense of the relative value of objects, as well as to be the
tender affection of the heart.
{b} "yet more" 1 Thessalonians 3:12; 2 Peter 3:18
Verse 10. That ye may approve things. Marg., "Or, try." The word
used here denotes the kind of trial to which metals are exposed in
order to test their nature; and the sense here is, that the apostle
wished them so to try the things that were of real value, as to
discern that which was true and genuine.
That are excellent. Marg., "or, differ." The margin here more
correctly expresses the sense of the Greek word. The idea is, that he
wished them to be able to distinguish between things that differed
from each other; to have an intelligent apprehension of what was right
and wrong--of what was good and evil. He would not have them love and
approve all things indiscriminately. They should be esteemed
according to their real value. It is remarkable here how anxious
the apostle was, not only that they should be Christians, but that
they should be intelligent Christians, and should understand the
real worth and value of objects.
That ye may be sincere. See Barnes "Ephesians 6:24". The word here
used--\~eilikrinhv\~ nowhere else in the New Testament, except in
2 Peter 3:1, where it is rendered pure. The noun \~eilikrineia\~, however,
occurs in 1 Corinthians 5:8; 2 Corinthians 1:12; 2:17; in all which places it is rendered
sincerity. The word properly means, that which is judged of in
sunshine, \~eilh krinw\~; and then that which is clear and manifest. It
is that over which there are no clouds; which is not doubtful and
dark; which is pure and bright. The word sincere means literally
without wax (sine cera;) that is, honey which is pure and
transparent. Applied to Christian character, it means that which is not
deceitful, ambiguous, hypocritical; that which is not mingled with error,
worldliness, and sin; that which does not proceed from selfish and
interested motives, and where there is nothing disguised. There is no
more desirable appellation that can be given to a man than to say that
he is sincere--a sincere friend, benefactor, Christian; and there is
nothing more lovely in the character of a Christian than sincerity.
It implies,
(1.) that he is truly converted--that he has not assumed Christianity
as a mask;
(2.) that his motives axe disinterested and pure;
(3.) that his conduct is free from double-dealing, trick, and cunning;
(4.) that his words express the real sentiments of his heart;
(5.) that he is true to his word, and faithful to his promises;
(6.) that he is always what he professes to be. A sincere Christian
would bear to have the light let in upon him always; to have the
emotions of his heart seen; to be scanned everywhere, and at all times,
by men, by angels, and by God.
And without offence. Inoffensive to others. Not injuring them in
property, feelings, or reputation. This is a negative virtue, and is
often despised by the world. But it is much to say of a man that he
injures no one; that neither by example, nor opinions, nor conversation,
he leads them astray; that he never does injustice to their motives, and
never impedes their influence; that he never wounds their feelings, or
gives occasion for hard thoughts; and that he so lives that all may see
that his is a blameless life.
Till the day of Christ. See Barnes "Philippians 1:6"
{a} "ye may" Romans 2:18
{1} "approve" "try"
{2} "are excellent" "differ"
{b} "sincere" Ephesians 5:27
Verse 11. Being filled with the fruit if righteousness. That which
will righteousness in the heart produces. The fruits, or results, will
be seen in the life; and those fruits are honesty, truth, kindness,
meekness, goodness. The wish of the apostle is, that they might show
abundantly by their lives that they were truly righteous. He does not
refer to liberality merely, but to everything which true piety in the
heart is fitted to produce in the life.
Which are by Jesus Christ.
(1.) Which his religion is fitted to produce.
(2.) Which result from endeavouring to follow his example.
(3.) Which are produced by his agency on the heart.
Unto the glory and praise of God. His honour is never more
promoted than by the eminent holiness of his friends.
See Barnes "John 15:8". If we wish, therefore, to honour God, it
should not be merely with the lips, or by acts of prayer and praise; it
should be by a life devoted to him. It is easy to render the service of
the lips; it is far more difficult to render that service which consists
in a life of patient and consistent piety; and in proportion to the
difficulty of it, is its value in his sight.
{c} "and praise of God" John 15:8
Verse 12. But I would ye should understand. Paul here turns to
himself, and goes into a somewhat extended account of his own feelings
in his trials, and of the effects of his imprisonment at Rome.
He wished them to understand what his circumstances were, and
what had been the effect of his imprisonment, probably for such
reasons as these:
(1.) They were tenderly attached to him, and would feel an interest in
all that pertained to him.
(2.) It was possible that they might hear unfounded rumours about the
manner of his treatment, and he wished that they should understand the
exact truth.
(3.) He had real intelligence to communicate to them that would be
joyful to them, about the effect of his imprisonment, and his treatment
there; and he wished them to rejoice with him.
That the things which happened unto me. The accusations against him,
and his imprisonment at Rome. He had been falsely accused, and had been
constrained to appeal to Caesar, and had been taken to Rome as a
prisoner, Acts chapters 15 thru 18. This arrest and imprisonment would
seem to have been against his success as a preacher; but he now says that
the contrary had been the fact.
Have fallen out. Have resulted in. Literally, "have come."
Tindal. "My business is happened."
The furtherance. The increase, the promotion of the gospel. Instead
of being a hinderance, they have been rather an advantage.
Verse 13. So that my bonds in Christ. Marg., for. The meaning is,
his bonds in the cause of Christ. He was imprisoned because he
preached Christ, See Barnes "Ephesians 6:20", and was really suffering
because of his attachment to the Redeemer. It was not for crime,
but for being a Christian--for had he not been a Christian, he
would have escaped all this. The manner of Paul's imprisonment
was, that he was suffered to occupy a house by himself, though
chained to a soldier who was his guard, Acts 28:16. He was
not in a dungeon indeed, but he was not at liberty, and this was a
severe mode of confinement. Who would wish to be chained night
and day to a living witness of all that he did; to a spy on all his
movements? Who would wish to have such a man always with him, to hear
all he said, and to see all that he did? Who could well bear the feeling
that he could never be alone--and never be at liberty to do anything
without the permission of one too who probably had little disposition to
be indulgent?
Are manifest. That is, it has become known that I am imprisoned only
for the sake of Christ. Grotius. The true reason why I am thus accused
and imprisoned begins to be understood, and this has awakened sympathy
for me as an injured man. They see that it is not for crime, but
that it is on account of my religious opinions; and the conviction of my
innocence has spread abroad, and has produced a favourable impression in
regard to Christianity itself. It must have been a matter of much
importance for Paul to have this knowledge of the real cause why he was
imprisoned go abroad. Such a knowledge would do much to prepare others
to listen to what he had to say--for there is no man to whom we listen
more readily than to one who is suffering wrongfully.
In all the palace. Marg., "or Caesar's court. Gr., \~en olw tw\~
\~praitwriw\~, in all the praetorium. This word properly denotes the
general's tent in a camp; then the house or palace of a governor
of a province; then any large hall, house, or palace. It occurs in the New
Testament only in the following places: Matthew 27:27, where it is rendered
common hall; Mark 15:16, rendered pretorium;
John 18:28,33; 19:9; Acts 23:35, rendered judgment hall; and in
Philippians 1:13. It is employed to denote
(1.) the palace of Herod at Jerusalem, built with great magnificence at
the northern part of the upper city, westward of the temple, and
overlooking the temple;
(2.) the palace of Herod at Caesarea, which was probably occupied
by the Roman procurator; and
(3) in the place before us, to denote either the palace of the emperor
at Rome, or the pretorian camp, the head quarters of the pretorian guards
or cohorts. These cohorts were a body of select troops instituted by
Augustus to guard his person, and have charge of the city. See
Rob. Lex. Bloomfield, Rosenmuller, and some others, understand this
of the pretorian camp, and suppose that Paul meant to say that the cause
of his imprisonment had become known to all the band of the pretorians.
Grotius says that the usual word to denote the residence of the emperor
at Rome was palatium---palace, but that those who resided in the
provinces were accustomed to the word pretorium, and would use it
when speaking of the palace of the emperor. Chrysostom says that the
palace of the emperor was called pretorium, by a Latin word derived
from the Greek. See Erasmus in loc. Calvin supposes that the palace
of Nero is intended. The question about the meaning of the word is
important, as it bears on the inquiry to what extent the gospel was made
known at Rome in the time of Paul, and perhaps as to the question why he
was released from his imprisonment. If the knowledge of his innocence had
reached the palace, it was a ground of hope that he might be
acquitted; and if that palace is here intended, it is an interesting
fact as showing that in some way the gospel had been introduced into the
family of the emperor himself. That the palace or residence of
the emperor is intended here, may be considered at least probable
from the following considerations:
(1.) It is the name which would be likely. to be used by the Jews who
came up from Judea and other provinces, to denote the chief place of
judgment, or the principal residence of the highest magistrate. So it
was used in Jerusalem, in Cesarea, and in the provinces generally, to
denote the residence of the general in the camp, or the procurator in
the cities--the highest representative of the Roman power.
(2.) If the remark of Chrysostom, above referred to, be well founded,
that this was a common name given to the palace in Rome, then this goes
far to determine the question.
(3.) In Philippians 4:22, Paul, in the salutation of the saints at Rome to
those of Philippi, mentions particularly those of "Caesar's household."
From this it would seem that some of the family of the emperor had been
made acquainted with the Christian religion, and had been converted. In
what way the knowledge of the true cause of Paul's imprisonment had been
circulated in the "palace," is not now known. There was, however,
close intimacy between the military officers and the government, and it
was probably by means of some of the soldiers or officers who had the
special charge of Paul, that this had been communicated. To Paul, in
his bonds, it must have been a subject of great rejoicing, that the
government became thus apprized of the true character of the opposition
which had been excited against him; and it must have done much to
reconcile him to the sorrows and privations of imprisonment, that he
was thus the means of introducing religion to the very palace of the
emperor.
And in all other places. Marg., to all others. The Greek
will bear either construction. But if, as has been supposed, the reference
in the word pretorium is to the palace, then this should be
rendered "all other places." It then means, that the knowledge of his
innocence, and the consequences of that knowledge in its happy
influence in spreading religion, were not confined to the palace, but
were extended to other places. The subject was generally understood,
so that it might be said that correct views of the matter pervaded the
city, and the fact of his imprisonment was accomplishing extensively
the most happy effects on the public mind.
{3} "bonds in Christ" "for"
{4} "all the palace" "Caesar's court" Philippians 4:22
{5} "in all other places" "to all others"
Verse 14. And many of the brethren. Many Christians. It is evident
from this, that there were already "many" in Rome who professed
Christianity.
In the Lord. In the Lord Jesus; that is, united to him and to each
other by a professed attachment to him. This is a common phrase to
designate Christians.
Waxing confident by my bonds. Becoming increasingly bold and
zealous in consequence of my being confined. This might have been
either
(1.) that from the very fact that so distinguished a champion of the
truth had been imprisoned, they were excited to do all they could in
the cause of the gospel. Or
(2.) they were aroused by the fact that the cause of his imprisonment
had become generally understood, and that there was a strong current of
popular favour setting towards Christianity in consequence of it. Or
(3.) they had had intercourse with Paul in his own "hired house," and
had been incited and encouraged by him to put forth great efforts in
the cause. Or
(4.) it would seem that some had been emboldened to promulgate their
views, and set themselves up as preachers, who would have been
restrained if Paul had been at liberty. They were disposed to form
parties, and to secure followers, and rejoiced in an opportunity to
increase their own popularity, and were not unwilling thus to diminish
the popularity and lessen the influence of so great a man as Paul. Had
he been at liberty, they would have had no prospect of success.
See Philippians 1:16. To this may be added a suggestion by Theodoret.
"Many of the brethren have increased boldness--\~yarsov\~ --on account of
my bonds. For seeing me bear such hard things with pleasure, they
announce that the gospel (which sustains me) is divine." The same
sentiment occurs in Oecumen and Theophyl. See Bloomfield. In Paul
himself they had an illustration of the power of religion, and being
convinced of its truth, they went and proclaimed it abroad.
To speak the word without fear. That is, they see that I remain
safely, (comp. \\Ac 28:30\\,) and that there is no danger of persecution,
and, stimulated by my sufferings and patience, they go and make the
gospel known.
{*} "confident" "growing confident"
Verse 15. Some indeed preach Christ even of envy and strife. What was
the ground of this "envy and strife" the apostle does not mention.
It would seem, however, that even in Rome there was a party which was
jealous of the influence of Paul, and which supposed that this was a
good opportunity to diminish his influence, and to strengthen their own
cause. He was not now at large so as to be able to meet and confute them.
They had access to the mass of the people. It was easy, under plausible
pretences, to insinuate hints about the ambitious aims, or improper
influence of Paul, or to take strong ground against him and in favour
of their own views, and they availed themselves of this opportunity. It
would seem most probable, though this is not mentioned, that these
persons were Judaizing teachers, professing Christianity, and who
supposed that Paul's views were derogatory to the honour of Moses and the
law.
And some also of good will. From pure motives, having no
party aims to accomplish, and not intending in any way to give me
trouble.
Verse 16. The one preach Christ of contention. So as to form parties,
and to produce strifes among his professed followers.
Not sincerely. Not purely--\~agnwv\~--not with pure motives or
intentions. Their real aim is not to preach Christ, but to produce
difficulty and to stir up strife. They are ambitious men, and they have
no real regard for the welfare of the church and the honour of religion.
Supposing to add affliction to my bonds. To make my trial the
greater. How they did this is unknown. Perhaps they were those
who were strongly imbued with Jewish notions, and who felt that
his course tended to diminish respect for the law of Moses, and
who now took this opportunity to promote their views, knowing
that this would be particularly painful to him when he was not at,
liberty to meet them openly, and to defend his own opinions. It
is possible also that they may have urged that Paul himself had
met with a signal reproof for the course which he had taken, and,
as a consequence, was now thrown into chains. Bloomfield suggests that
it was the opinion of many of the ancient expositors that
they endeavoured to do this by so preaching as to excite the fury
of the multitude or the rulers against Paul, and to produce increased
severity in his punishment. But the way in which they did this
is unknown, and conjecture is altogether useless.
Verse 17. But the other of love. From pure motives, and from sincere
affection to me.
Knowing that I am set for the defence of the gospel. They believe
that I am an ambassador from God. They regard me as unjustly imprisoned,
and while I am disabled, they are willing to aid me in the great cause
to which my life is devoted. To alleviate his sorrows, and to carry
forward the great cause to defend which he was particularly appointed,
they engaged in the work which he could not now do, and went forth to
vindicate the gospel, and to make its claims better known. Coverdale
renders this, "for they know that I lie here for the defence of the
gospel." So Piscator, Michaelis, and Endius render it, supposing that the
meaning is, that he lay in prison for the defence of the gospel, or
as a consequence of his efforts to defend it. But this is not in
accordance with the usual meaning of the Greek word, \~keimai\~.
It means to lie, and in the perf. pass. to be laid, set, placed. If
the apostle had referred to his being in prison, he would have
added that fact to the statement made. The sense is, that he was
appointed to be a defender of the gospel, and that they being well
convinced of this, went forth to promulgate and defend the truth.
That fact was one of Paul's chief consolations while he was thus
in confinement.
{+} "set" "placed"
Verse 18. What then? What follows from this? What effect does it
have on my mind? Does the fact that some preach from a spirit
of envy and contention give me pain?
Notwithstanding every way. No matter in what way it is done. We
are not to suppose, however, that Paul was indifferent as to the way in
which the gospel was preached, or the spirit with which it was done; but
the meaning is, that it was a matter of rejoicing that it was done
at all, whatever the motives might be.
Whether in pretence or in truth. Whether as a mere pretext to cover
up some other design, or from pure motives. Their pretence was that they
preached the gospel because they believed it true and loved it; their
real object was to build up a party, and to diminish the influence and
authority of Paul.
Christ is preached. They made known the name of the Saviour, and
announced that the Messiah had come. They could not go forth under any
pretence as preachers, without making known some truth about the
Redeemer. So now, it is hardly possible that any persons should attempt
to preach, without stating some truth that would not otherwise be
known. The name of a Saviour will be announced, and that will be
something. Some views of his life and work will be presented, which,
though they may be far enough from full views, are yet better than
none. Though there may be much error in what is said, yet there will
be also some truth. It would be better to have preachers that were
better instructed, or that were more prudent, or that had purer
motives, or that held a more perfect system; yet it is much in our world
to have the name of the Redeemer announced in any way, and even to be
told, in the most stammering manner, and from whatever motives, that
man has a Saviour. The announcement of that fact, in any way, may save
a soul; but ignorance of it could save none.
And I therein do rejoice. This is an instance of great magnanimity
on the part of Paul, and nothing, perhaps, could better show his supreme
love for the Saviour. Part preached to increase his afflictions, and the
tendency of that preaching was, probably, as it was designed to be, to
unsettle confidence in him, and to lessen his influence. Yet this did not
move him. The more important matter was secured, and Christ was made known;
and if this were secured, he was willing that his own name should be
east into the shade. This may furnish valuable lessons to preachers of
the gospel now. When
(1.) we are laid aside from preaching by sickness, we should rejoice that
others are in health, and are able to make the Saviour known, though we
are forgotten.
(2.) When we are unpopular and unsuccessful, we should rejoice that
others are more popular and successful--for Christ is preached.
(3.) When we have rivals, who have better plans than we for doing good,
and whose labours are crowned with success, we should not be envious or
jealousy for Christ is preached.
(4.) When ministers of other denominations preach what we regard as
error, and their preaching becomes popular, and is attended with
success, we can find occasion to rejoice--for they preach Christ. In
the error we should not, we cannot rejoice; but in the fact that the
great truth is held up that Christ died for men, we can always find
abundant occasion for joy. Mingled as it may be with error, it may be
nevertheless the means of saving souls; and though we should rejoice
more if the truth were preached without any admixture of error, yet
still the very fact that Christ is made known lays the foundation for
gratitude and rejoicing. Had all Christians, and Christian ministers,
the feelings which Paul expresses here, there would be much less envy
and uncharitableness than there is now in the churches. May we not hope
that the time will yet come when all who preach the gospel will have such
supreme regard for the name and work of the Saviour, that they will find
sincere joy in the success of a rival denomination, or a rival preacher,
or in rival plans for doing good? Then, indeed, contentions would cease,
and the hearts of Christians, "like kindred drops," would mingle
into one.
Verse 19. For I know that this shall turn to my salvation. Will be a
means of my salvation. Whether the effect shall be to turn public
favour towards the Christian religion, and secure my release; or
whether it shall be to instigate my enemies more, so as to lead to
my death; I am satisfied that the result, so far as I am concerned,
will be well. The word "salvation," here, does not refer to him
release from captivity, as Koppe, Rosenmuller, Clarke, and others,
suppose; for he was not absolutely certain of that, and could not
expect that to be effected by "the supply of the Spirit of Jesus
Christ." But the meaning is, that all these dealings, including his
imprisonment, and especially the conduct of those who thought to
add affliction to his bonds, would be among the means of his
salvation. Trying and painful as all this was, yet trial and pain Paul
reckoned among the means of grace; and he had no doubt that this
would prove so.
Through your prayer. See Barnes "2 Corinthians 1:11".
And the supply of the Spirit of Jesus Christ. To sustain me,
and to cause those happy results to come out of these trials. He
needed the same Spirit which Jesus Christ had, to enable him to
bear his trials with patience, and to impart to him the consolations
which he required. He had no idea that these trials would produce these
effects of their own accord, nor that it could be by any strength of his
own.
{a} "shall turn" Romans 8:28
{b} "your prayer" 2 Corinthians 1:11
Verse 20. According to my earnest expectation. The word here used
occurs but in one other place in the New Testament. See it explained
See Barnes "Romans 8:19". The earnest desire and hope which Paul had was
not, primarily, that he might be released; but it was that, in all
circumstances, he might be able to honour the gospel, living or dying.
To that he looked as a much more important matter than to save his life.
Life with him was the secondary consideration; the main thing was, to
stand up everywhere as the advocate of the gospel, to maintain its truth,
and to exhibit its spirit.
That in nothing I shall be ashamed. That I shall do nothing of
which I shall have occasion to be ashamed. That in these heavy trials,
I may not be left to deny the truth of the Christian religion; that,
even before the emperor, I may maintain its principles; and that the
dread of death may not lead me to do a dishonourable thing, or in any
way so to shrink from an avowal of my belief, as to give me or my
friends occasion of regret.
But that with all boldness. By my speaking the truth, and
maintaining my principles with all boldness. See Barnes "2 Corinthians 7:4";
See Barnes "Ephesians 6:19", See Barnes "Ephesians 6:20".
Christ shall be magnified. Shall be held up to the view of man as
the true and only Saviour, whatever becomes of me.
Whether it be by life. If I am permitted to live. He was not yet
certain how the case would terminate with him. He had not been put on
his trial, and, whether that trial would result in his acquittal or not,
he could not certainly know. But he felt assured that, if he were
acquitted, the effect would be to honour Christ. He would ascribe his
deliverance to his gracious interposition; he would devote himself with
new ardour to his service; and he felt assured, from his past efforts,
that he would be able to do something that would "magnify" Christ in
the estimation of mankind.
Or by death. If my trial shall result in my death. Then, he believed,
he would be able to show such a spirit as to do honour to Christ and his
cause. He was not afraid to die, and he was persuaded that he would be
enabled to bear the pains of death in such a manner as to show the
sustaining power of religion, and the value of Christianity. Christ is
"magnified" in the death of Christians, when his gospel is seen to
sustain them; when, supported by its promises, they are enabled to go
calmly into the dark valley; and when, in the departing moments, they
confidently commit their eternal all into his hands. The effect of this
state of feeling on the mind of Paul must have been most happy. In
whatever way his trial terminated, he felt assured that the great object
for which he lived would be promoted. Christ would be honoured,
perhaps, as much by his dying as a martyr, as by his living yet
many years to proclaim his gospel, tie was, therefore, reconciled
to his lot. He had no anxiety. Come what might, the purpose
which he had most at heart would be secured, and the name of the
Saviour would be honoured.
{c} "ashamed" Romans 5:5
{d} "as always" Ephesians 6:19,20
{e} "whether it be life" Romans 14:7,8
Verse 21. For to me to live is Christ. My sole aim in living is to
glorify Christ. He is the supreme End of my life, and I value it only as
being devoted to his honour. Doddridge. His aim was not honour,
learning, gold, pleasure; it was to glorify the Lord Jesus. This
was the single purpose of his soul--a purpose to which he devoted
himself with as much singleness and ardour as ever did a miser to
the pursuit of gold, or a devotee of pleasure to amusement, or an
aspirant for fame to ambition. This implied the following things:
(1.) A purpose to know as much of Christ as it was possible to
know--to become as fully acquainted as he could with his rank,
his character, his plans, with the relations which he sustained to
the Father, and with the claims and influences of his religion. See
Philippians 3:10; Ephesians 3:19. Comp. John 17:3.
(2.) A purpose to imitate Christ--to make him the model of his
life. It was a design that his Spirit should reign in his heart, that
the same temper should actuate him, and that the same great end should
be constantly had in view.
(3.) A purpose to make his religion known, as far as possible, among
mankind. To this Paul seriously gave his life, and devoted his great
talents. His aim was to see on how many minds he could impress the
sentiments of the Christian religion; to see to how many of the human
family he could make Christ known, to whom he was unknown before. Never
was there a man who gave himself with more ardour to any enterprise,
than Paul did to this; and never was one more successful, in any
undertaking, than he was in this.
(4.) It was a purpose to enjoy Christ. He drew his comforts from
him. His happiness he found in communion with him. It was not in the
works of art; not in the pursuits of elegant literature; not in the gay
and fashionable world; but it was in communion with the Saviour, and in
endeavouring to please him. Remark,
(1.) Paul never had occasion to regret this course. It produced no
sadness when he looked over his life. He never felt that he had had an
unworthy aim of living; he did not wish that his purpose had been
different when he came to die.
(2.) If it was Paul's duty thus to live, it is no less that of every
Christian. What was there in his case that made it his duty to "live
unto Christ," which does not exist in the case of every sincere
Christian on earth? No believer, when he comes to die, will regret
that he has lived unto Christ; but how many, alas! regret that this
has not been the aim and purpose of their souls?
And to die is gain. Comp. Revelation 14:13. A sentiment similar to this
occurs frequently in the Greek and Latin classic writers. See Wetstein,
in loc., who has collected numerous such passages. With them, the
sentiment had its origin in the belief that they would be freed from
suffering, and admitted to some happy world beyond the grave. To them,
however, all this was conjecture and uncertainty. The word gain,
here, means profit, advantage; and the meaning is, there would be an
advantage in dying above that of living. Important benefits would
result to him personally, should he die; and the only reason why he
should wish at all to live was, that he might be the means of benefiting
others, Philippians 1:24,25. But how would it be gain to die? What advantage
would there be in Paul's circumstances? What in ours? It may be answered,
that it will be gain for a Christian to die in the following respects:--
(1.) He will be then freed from sin. Here it is the source of perpetual
humiliation and sorrow; in heaven he will sin no more.
(2.) He will be freed from doubts about his condition. Here the best
are liable to doubts about theft personal piety, and often experience
many an anxious hour in reference to this point; in heaven, doubt will
be known no more.
(3.) He will be freed from temptation. Here, no one knows when he may
be tempted, nor how powerful the temptation may be; in heaven, there
will be no allurement to lead him astray; no artful, cunning, and
skilful votaries of pleasure to place inducements before him to sin;
and no heart to yield to them, if there were.
(4.) He will be delivered from all his enemies--from the slanderer, the
calumniator, the persecutor. Here the Christian is constantly liable to
have his motives called in question, or to be met with detraction and
slander; there, there will be none to do him injustice; all will
rejoice in the belief that he is pure.
(5.) He will be delivered from suffering. Here he is constantly liable
to it. His health fails, his friends die, his mind is sad. There, there
shall be no separation of friends, no sickness, and no tears.
(6.) He will be delivered from death. Here, death is ever nigh--dreadful,
alarming, terrible to our nature There, death will be known no more. No
face will ever turn pale, and no knees tremble, at his approach; in all
heaven there will never be seen a funeral procession, nor will the soil
there ever open its bosom to furnish a grave.
(7.) To all this may be added the fact, that the Christian will be
surrounded by his best friends; that he will be reunited with those
whom he loved on earth; that he will be associated with the angels of
light; and that he will be admitted to the immediate presence of his
Saviour and his God? Why, then, should a Christian be afraid to die?
And why should he not hail that hour, when it comes, as the hour of his
deliverance, and rejoice that he is going home? Does the prisoner,
long confined in a dungeon, dread the hour which is to open his prison,
add permit him to return to his family and friends? Does the man in a
foreign land, long an exile, dread the hour when he shall embark on
the ocean to be conveyed where he may embrace the friends of his youth?
Does the sick man dread the hour which restores him to health? the
afflicted, the hour of comfort? the wanderer at night, the cheering
light of returning day? And why, then, should the Christian dread the
hour which will restore him to immortal vigour; which shall remove all
his sorrows; which shall introduce him to everlasting day?
"Death is the crown of life:
Were death denied, poor man would live in vain;
Were death denied, to live would not be life;
Were death denied, even fools would wish to die.
Death wounds to cure; we tall; we rise; we reign !
Spring from our fetters; hasten in the skies;
Where blooming Eden withers in our sight.
Death gives us more than was in Eden lost.
The king of terrors is the prince of peace."
Night Thoughts, iii.
Verse 22. But if I live in the flesh. If I continue to live; if I am
not condemned, and made a martyr at my approaching trial.
This is the fruit of my labour. The meaning of this passage, which
has given much perplexity to commentators, it seems to me is, "If I
live in the flesh, it will cost me labour; it will be attended, as it
has been, with much effort and anxious care, and I know not which
to prefer--whether to remain on the earth with these cares and the
hope of doing good, or to go at once to a world of rest."
A more literal version of the Greek will show that this is the meaning--
\~touto moi karpov ergou\~ "this to me is [or would be] the fruit of labour."
Coverdale, however, renders it, "Inasmuch as to live in the flesh is fruitful
to me for the work, I wot not what I shall choose." So Luther, "But since to
live in the flesh serves to produce more fruit." And so Bloomfield,
"But if my life in the flesh be of use to the gospel, (be it so, I say
no more,) verily what I shall choose I see and know not." See also Koppe,
Rosenmuller, and Calvin, who give the same sense. According to this,
the meaning is, that if his life were of value to the gospel, he was
willing to live; or that it was a valuable object--operae pretium
--worth an effort thus to live. This sense accords well with the
connexion, and the thought is a valuable one, but it is somewhat doubtful
whether it can be made out from the Greek. To do it, it is necessary to
suppose that \~moi\~--my--is expletive, (Koppe,) and that
\~kai\~ and --is used in an unusual sense. See Erasmus. According
to the interpretation first suggested, it means that Paul felt that it
would be gain to die, and that he was entirely willing; that he
felt that if he continued to live it would involve toil and fatigue;
and that therefore, great as was the natural love of life, and desirous
as he was to do good, he did not know which to choose-an immediate
departure to the world of rest, or a prolonged life of toil and pain,
attended even with the hope that he might do good. There was an intense
desire to be with Christ, joined with the belief that his life here must
be attended with toll and anxiety; and, on the other hand, an earnest
wish to live in order to do good, and he knew not which to prefer.
Yet. The sense has been obscured by this translation. The Greek
word \~kai\~ means and, and should have been so rendered here, in
its usual sense. "To die would be gain; my life here would be one of toil,
AND I know not which to choose."
What I shall choose I wot not. I do not know which I should prefer,
if it were left to me. On each side there were important considerations,
and he knew not which overbalanced the other. Are not Christians often
in this state, that if it were left to themselves they would not know
which to choose, whether to live or to die?
{*} "wot" "know"
Verse 23. For I am in a straight betwixt two. Two things, each of
which I desire. I earnestly long to be with Christ; and I desire
to remain to be useful to the world. The word rendered "I am in
a strait" \~sunecomai\~--means, to be pressed on or constrained, as in
a crowd; to feel one's self pressed, or pent up, so as not to know
what to do; and it here means that he was in perplexity and doubt,
and did not know what to choose. "The words of the original
are very emphatic. They appear to be derived from a ship when
lying at anchor, and when violent winds blow upon it that would
drive it out to sea. The apostle represents himself as in a similar
condition. His strong affection for them bound his heart to them
as an anchor holds a ship to its moorings; and yet there was a
heavenly influence bearing upon him--like the gale upon the vessel
--which would bear him away to heaven." Burder, in Ros. Alt.
u. neu. Morgenland, in loc.
Having a desire to depart. To die--to leave this world for a
better. Men, as they are by nature, usually dread to die. Few are
even made willing to die. Almost none desire to die--and even then
they wish it only as the least of two evils. Pressed down by pain and
sorrow, or sick and weary of the world, the mind may be wrought up into
a desire to be away. But this, with the world, is in all cases the
result of misanthropy, or morbid feeling, or disappointed ambition, or an
accumulation many sorrows. Wetstein has adduced on this verse several most
beautiful passages from the classic writers, in which men expressed
a desire to depart--but all of them probably could be traced to
disappointed ambition, or to mental or bodily sorrows, or to
dissatisfaction with the world. It was from no such wish that Paul
desired to die. It was not because he hated man--for he ardently
loved him; it was not because he had been disappointed about
wealth and honour--for he had sought neither; it was not because
he had not been successful--for no man has been more so; it was not
because he had been subjected to pains and imprisonments--for he
was willing to bear them; it was not because he was old, and infirm
and a burden to the world--for, from anything that appears, he
was in the rigour of life, and in the fulness of his strength. It was
from a purer, higher motive than any of these--the strength of
attachment which bound him to the Saviour, and which made him
long to be with him.
And to be with Christ. We may remark on this expression,
(1.) that this was the true reason why he wished to be away. It was his
strong love to Christ; his anxious wish to be with him; his firm belief
that in his presence was "fulness of joy."
(2.) Paul believed that the soul of the Christian would be immediately
with the Saviour at death. It was evidently his expectation that he
would at once pass to his presence, and not that he would remain in an
intermediate state to some far distant period.
(3.) The soul does not sleep at death. Paul expected to be with
Christ, and to be conscious of the fact--to see him, and to partake
of his glory.
(4.) The soul of the believer is made happy at death. To be with Christ
is synonymous with being in heaven, for Christ is in heaven, and is its
glory. We may add,
(a.) that this wish to be with Christ constitutes a marked difference
between a Christian and other men. Other men may be willing to die;
perhaps be desirous to die, because their sorrows are so great that they
feel that they cannot be borne. But the Christian desires to depart from
a different motive altogether. It is to be with Christ--and this
constitutes a broad line of distinction between him and other men.
(b.) A mere willingness to die, or even a desire to die, is no
certain evidence of preparation for death. If this willingness or desire
is caused by mere intensity of suffering; if it is produced by disgust
at the world, or by disappointment; if it arises from some view of
fancied Elysian fields beyond the grave, it constitutes no evidence
whatever of preparation for death. I have seen not a few persons who were
not professed Christians on a bed of death, and not a few willing
to die, nay, not a few who wished to depart. But in the vast
majority of instances it was because they were sick of life, or because
their pain made them sigh for relief, or because they were so
wretched that they did not care what happened--and this they and
their friends construed into an evidence that they were prepared to die!
In most instances this is a miserable delusion; in no case is a mere
willingness to die an evidence of preparation for death.
Which is far better. Would be attended with more happiness; and
would be a higher, holier state than to remain on earth. This proves,
also, that the soul of the Christian at death is made at once happy--for
a state of insensibility can in no way be said to be a better condition
than to remain in this present world. The Greek phrase here
\~pollw mallon kreisson\~--is very emphatic, and the apostle seems to labour
for language which will fully convey his idea. It means, "by much more, or
rather better;" and the sense is, "better beyond all expression."
Doddridge. See numerous examples illustrating the phrase in Wetstein.
Paul did not mean to say that he was merely willing to die, or that he
acquiesced in its necessity, but that the fact of being with Christ
was a condition greatly to be preferred to remaining on earth. This
is the true feeling of Christian piety; and, having this feeling, death
to us will have no terrors.
{a} "to depart" 2 Corinthians 5:8
{b} "far better" Psalms 16:11
Verse 24. Nevertheless to abide in the flesh. To live. All this is
language derived from the belief that the soul will be separate from
the body at death, and will occupy a separate state of existence.
Is more needful for you. Another object that was dear to the
heart of Paul. He never supposed that his life was useless; or that it
was a matter of no importance to the cause of religion whether he
lived or died. He knew that God works by means; and that the life of a
minister of the gospel is of real value to the church and the world. His
experience, his influence, his paternal counsels, he felt assured,
would be of value to the church; and he had, therefore, a desire to
live--and it was no part of his religion affectedly to undervalue or
despise himself.
Verse 25. And having this confidence. "Being persuaded of this, that
my continuance on earth is desirable for your welfare, and that
the Lord has a work for me to do, I confidently expect that I shall be
permitted to live." The "confidence" here referred to was, that his life
was needful for them, and hence that God would spare him. A literal
translation would be, "And being persuaded as to this, or of this"
\~touto pepoiywv\~ "I know," etc. The foundation of his expectation that he should
live does not appear to have been any revelation to that effect, as
Doddridge supposes; or any intimation which he had from the palace, of
the intentions of the government, as some others suppose; but the fact
that he believed his life to be necessary for them, and that therefore
God would preserve it.
I know that I shall abide. The word know, however, (\~oida\~)
is not to be pressed as denoting absolute necessity--for it appears from
Philippians 1:27; 2:17, that there was some ground for doubt whether he would
live--but is to be taken in a popular sense, as denoting good courage,
and an earnest hope, that he would be permitted to live and visit them.
Heinrichs.
And continue with you all. That is, that he would be permitted not
only to live, but to enjoy their society.
For your furtherance and joy of faith. For the increase of your
faith, and the promotion of that joy which is the consequence of faith.
Wetstein has quoted a beautiful passage from Seneca (Epis. 104) which
strikingly resembles this sentiment of Paul. He says that when a man had
meditated death, and when on his own account he would be willing to die,
yet that he ought to be willing to live--to come back again to life--for
the sake of his friends, he then adds, "It pertains to a great mind to be
willing to come back to life for the sake of others; which distinguished
men often do."
Verse 26. That your rejoicing may be more abundant in Christ Jesus.
Through the mercy and grace of Christ. If he was spared, his deliverance
would be traced to Christ, and they would rejoice together in one who had
so mercifully delivered him.
For me by my coming to you again. Their joy would not only be that he
was delivered, but that he was permitted to see them again.
Verse 27. Only let your conversation. The word conversation we now
apply almost exclusively to oral discourse, or to talking. But it
was not formerly confined to that, and is never so used in the
Scriptures. It means conduct in general--including, of course,
our manner of speaking, but not limited to that--and should be so
understood in every place where it occurs in the Bible. The original word
here used \~politeuw\~-politeuo, means, properly, to administer the
State; to live as a citizen; to conduct one's self according to
the laws and customs of a State. See Acts 23:1. Comp. examples
in Wetstein. It would not be improperly rendered, "let your conduct, as a
citizen, be as becomes the gospel;" and might without impropriety, though
not exclusively, be referred to our deportment as members of a community,
or citizens of a State. It undoubtedly implies that, as citizens, we
should act, in all the duties which that relation involves--in
maintaining the laws, in submission to authority, in the choice of
rulers, etc., as well as in other relations --on the principles of the
gospel; for the believer is bound to perform every duty on Christian
principles. But the direction here should not be confined to that. It
doubtless includes our conduct in all relations in life, and refers to
our deportment in general; not merely as citizens of the State, but as
members of the church, and in all other relations. In our manner of
speech, our plans of living, our dealings with others, our conduct and
walk in the church and out of it--all should be done as becomes the
gospel. The direction, therefore, in this place, is to be understood
of everything pertaining to conduct.
As it becometh the Gospel of Christ.
(1.) The rules of the gospel are to be applied to all our conduct--to our
conversation, business transactions, modes of dress, style of living,
entertainments, etc. There is nothing which we do, or say, or purpose,
that is to be excepted from those rules.
(2.) There is a way of living which is appropriate to the gospel, or
which is such as the gospel requires. There is something which the gospel
would secure as its proper fruits in all our conduct, and by which
our lives should be regulated. It would distinguish us from the gay, and
from those who seek honour and wealth as their supreme object.
If all Christians were under the influence of the gospel, there would
be something in their dress, temper, conversation, and aims, which
would distinguish them from others. The gospel is not a thing of
naught; nor is it intended that it should exert no influence on its
friends.
(3.) It is very important that Christians should frame their lives by the
rules of the gospel, and, to this end, should study them, and know
what they are. This is important,
(a.) because they are the best and wisest of all rules;
(b.) because it is only in this way that Christians can do good;
(c.) because they have solemnly covenanted with the Lord to take his laws
as their guide;
(d.) because it is only in this way that they can enjoy religion; and
(e.) because it is only by this that they can have peace on a dying
bed. If men live as "becometh the gospel," they live well. Their
lives are honest and honourable; they are men of truth and uprightness;
they will have no sources of regret when they die, and they will not give
occasion to their friends to hang their heads with shame in the
remembrance of them. No man on a dying bed ever yet regretted that he had
framed his life by the rules of the gospel, or felt that his conduct had
been conformed too much to it.
That whether I come and see you. Alluding to the possibility that he
might be released, and be permitted to visit them again.
Or else be absent. Either at Rome, still confined, or released, and
permitted to go abroad. I may hear of your affairs, etc. I may hear
always respecting you that you are united, and that you are vigorously
striving to promote the interests of the gospel.
{a} "let your conversation" Ephesians 4:1; Philippians 3:20
{*} "conversation" "Conduct"
{b} "stand fast" Philippians 4:1
{a} "striving together" Jude 1:3
Verse 28. And in nothing terrified by your adversaries. Adversaries,
or opponents, they had, like most of the other early Christians. There
were Jews there who would be likely to oppose them, Acts 17:5 and
they were exposed to persecution by the heathen. In that city, Paul had
himself suffered much Acts 16; and it would not be strange if the
same scenes should be repeated. It is evident from this passage, as well
as from some other parts of the epistle, that the Philippians were at
this time experiencing some form of severe suffering. But in what way,
or why, the opposition to them was excited, is nowhere stated. The
meaning here is, "Do not be alarmed at anything which they can do.
Maintain your Christian integrity, notwithstanding all the opposition
which they can make. They will, in the end, certainly be destroyed, and
you will be saved."
Which is to them an evident token of perdition, What, it may be
asked, would be the token of their perdition? What is the evidence to
which Paul refers that they will be destroyed? The relative "which"
\~htiv\~-- is probably used as referring to the persecution which
had been commenced, and to the constancy which the apostle supposed
the Philippians would evince. The sentence is elliptical; but it is
manifest that the apostle refers either to the circumstance then
occurring, that they were persecuted, and that they evinced constancy, or
to the constancy which he wished them to evince in their
persecutions. He says that this circumstance of persecution, if they
evinced such a spirit as he wished, would be to them an evidence of
two things:
(1.) Of the destruction of those who were engaged in the persecution.
This would be, because they knew that such persecutors could not
ultimately prevail. Persecution of the church would be a certain
indication that they who did it would be finally destroyed.
(2.) It would be a proof of their own salvation, because it would show
that they were the friends of the Redeemer; and they had the assurance
that all those who were persecuted for his sake would be saved. The
gender of the Greek relative here is determined by the following noun
\~endeixiv\~ in a manner that is not uncommon in Greek. See Wetstein,
in loc., and Koppe.
And that of God. That is, their persecution is a proof that God will
interpose in due time, and save you. The hostility of the wicked to us is
one evidence that we are the friends of God, and shall be saved.
{b} "your adversaries" Isaiah 51:7,12; Matthew 10:28
{c} "which is to them" 2 Thessalonians 1:5
{d} "but to you" Romans 8:17
Verse 29. For unto you. Unto you as Christians. This favour is
granted unto you in your present circumstances.
It is given. God concedes to you this privilege or advantage.
In the behalf of Christ. In the cause of Christ, or with a view to
honour Christ. Or, these things are brought on you in consequence of
your being Christians.
Not only to believe on him. It is represented here as a
privilege to be permitted to believe on Christ. It is so.
(1.) It is an honour to a man to believe one who ought to be believed,
to trust one who ought to be trusted, to love one who ought to be loved.
(2.) It is a privilege to believe on Christ, because it is by such faith
that our sins are forgiven; that we become reconciled to God, and have
the hope of heaven.
(3.) It is a privilege, because it saves the mind from the tortures and
the deadly influence of unbelief --the agitation, and restlessness, and
darkness, and gloom of a sceptic.
(4.) It is a privilege, because we have then a Friend to whom we may go
in trial, and on whom me may roll all our burdens. If there is anything
for which a Christian ought to give unfeigned thanks, it is that he has
been permitted to believe on the Redeemer. Let a sincere Christian
compare his peace, and joy, and hope of heaven, and support in trials,
with the restlessness, uneasiness, and dread of death, in the mind of an
unbeliever, and he will see abundant occasion for gratitude.
But also to suffer for his sake. Here it is represented as a
privilege to suffer in the cause of the Redeemer--a declaration which
may sound strange to the world. Yet this sentiment frequently occurs in
the New Testament. Thus it is said of the apostles, Acts 5:41, that
"they departed from the presence of the council, rejoicing that they
were counted worthy to suffer shame for his name." Colossians 1:24: "Who
now rejoice in my sufferings for you." 1 Peter 4:13: "But rejoice,
inasmuch as ye are partakers of Christ's sufferings." Comp.
James 1:2; Mark 10:30. See Barnes "Acts 5:41". It is a privilege thus
to suffer in the cause of Christ, because
(1.) we then resemble the Lord Jesus, and are united with him in trials;
(2.) because we have evidence that we are his, if trials come upon us in
his cause;
(3.) because we are engaged in a good cause, and the privilege of
maintaining such a cause is worth much of suffering; and
(4.) because it will be connected with a brighter crown and more exalted
honour in heaven.
{e} "given in the behalf" Acts 5:41
{*} "of" "in respect to"
Verse 30. Having the same conflict. The same agony \~agwna\~--
the same strife with bitter foes, and the same struggle in the warfare.
Which ye saw in me. When I was in Philippi, opposed by the
multitude, and thrown into prison, Acts 16.
And now hear to be in me. In Rome. He was a prisoner there, was
surrounded by enemies, and was about to be tried for his life. He says
that they ought to rejoice if they were called to pass through the same
trials.
In this chapter we have a beautiful illustration of the true spirit
of a Christian, in circumstances exceedingly trying. The apostle
was in a situation where religion would show itself, if there were
any in the heart; and where, if there was none, the bad passions
of our nature would be developed. He was a prisoner. He had
been unjustly accused. He was about to be put on trial for his
life, and it was wholly uncertain what the result would be. He
was surrounded with enemies, and there were not a few false friends
and rivals who took advantage of his imprisonment to diminish his
influence, and to extend their own. He was, perhaps, about to die;
and, at any rate, was in such circumstances as to be under a necessity
of looking death in the face.
In this situation he exhibited some of the tenderest and purest
feelings that ever exist in the heart of man--the genuine fruit of
pure religion. He remembered them with affectionate and constant
interest in his prayers. He gave thanks for all that God had done for
them. Looking upon his own condition, he said that the
trials which had happened to him, great as they were, had been
overruled to the furtherance of the gospel. The gospel had become
known even in the imperial palace. And though it had been
preached by some with no good will towards him, and with much
error, yet he cherished no hard feeling; he sought for no revenge;
he rejoiced that in any way, and from any motives, the great truth
had been made known that a Saviour died. Looking forward to
the possibility that his trial before the emperor might terminate in
his death, he calmly anticipated such a result, and looked at it with
composure. He says that, in reference to the great purpose of his
life, it would make no difference whether he lived or died, for he
was assured that Christ would be honoured whatever was the result. To
him personally it would be gain to die; and, as an individual, he longed
for the hour when he might be with Christ. This feeling is religion, and
this is produced only by the hope of eternal life through the Redeemer.
An impenitent sinner never expressed such feelings as these; nor does
any other form of religion but Christianity enable a man to look upon
death in this manner. It is not often that a man is even willing to
demand then this state of mind is produced not by the hope of heaven,
but by disgust at the world; by disappointed ambition; by painful
sickness, when the sufferer feels that any change would be for the
better. But Paul had none of these feelings. His desire to depart was
not produced by a hatred of life; nor by the greatness of his
sufferings; nor by disgust at the world. It was the noble, elevated,
and pure wish to be with Christ--to see him whom he supremely loved,
whom he had so long and so faithfully served, and with whom he
was to dwell for ever. To that world where Christ dwelt he would
gladly rise; and the only reason why he could be content to remain
here was, that he might be a little longer useful to his fellow-men.
Such is the elevated nature of Christian feeling. But alas! how
few attain to it; and even among Christians how few are they that
can habitually feel and realize that it would be gain for them to
die! How few can say with sincerity that they desire to depart, and to
be with Christ? How rarely does even the Christian reach that state of
mind, and gain that view of heaven, that, standing amidst his comforts
here, and looking on his family, and friends, and property, he
can say, from the depths of his soul, that he feels it would be gain
for him to go to heaven? Yet such deadness to the world may be
produced--as it was in the case of Paul; such deadness to the world
should exist in the heart of every sincere Christian. Where it
does exist, death loses its terror, and the heir of life can look
calmly on the bed where he will lie down to die; can think calmly of the
moment when he will give the parting hand to wife and child, and press
them to his bosom for the last time, and imprint on them the last kiss;
can look peacefully on the spot where he will moulder back to dust, and
in view of all can triumphantly say, "Come, Lord Jesus, come quickly."
{f} "ye saw in me" Acts 16:19; 1 Thessalonians 2:2
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