Philippians 1:1 Paul and Timotheus. St. Paul does not assume his official title in writing to the Macedonian Churches, Philippi and Thessalonica; it is used in all his other Epistles, except the short letter to Philemon. His relations to the Philippians and Thessalonians were those of the deepest personal affection; there was no need of a formal introduction, especially in an Epistle which has so little of an official character as this to the Philippians. He joins the name of Timothy with his own, as in 2 Corinthians, Colossians, 1 and 2 Thessalonians, and Philemon. Thus Timothy is associated with St. Paul in every Epistle in which another name is found except 1 Corinthians, where Sosthenes only is mentioned; this shows the intimate affection that bound St. Paul to his "own son in the faith." There was a special reason for mentioning Timothy in this Epistle, as he was so well known to the Philippians, and St. Paul was intending (Philippians 2:19) to send him shortly to Philippi. But St. Paul writes in his own name from the beginning. Timothy was not in any sense a joint author; he may possibly have been St. Paul’s amanuensis, as Tertius was in the case of the Epistle to the Romans (Romans 16:22). Possibly also motives of humility led St. Paul to insert other names besides his own; but it was not to support his teaching by additional authority—he was "an apostle, not of man, neither by man," and needed not the weight of other names. The servants of Jesus Christ; slaves, literally: "made free from sin and become servants [slaves] to God," whose service is perfect freedom. We belong to him: he he is our Master (κύριοςδεσπότης) as well as Father, we are his slaves as well as his sons: "Ye are not your own, ye are bought with a price.’’ Compare the words of the "damsel possessed with a spirit of divination" at Philippi: "These men are the servants [slaves] of the most high God." She felt the difference between her state and theirs; she was the slave of her Philip-plan masters, of the evil spirit too; St. Paul and his companion were the slaves of God most high. In the best manuscripts, as in the R.V., "Christ" is put before "Jesus" here. The apostle frequently sets the official before the personal name of our Lord; possibly because he knew not the Lord Jesus after the flesh, but saw him first as the Messiah, the Christ of God. To all the saints in Christ Jesus which are at Philippi. The word "all" is of very frequent occurrence in this Epistle. There may possibly be a reference to the dissensions alluded to in Philippians 4:2; or, as some think, to the supplies sent for St. Paul’s assistance; he addresses all alike, not only those who contributed; he does not recognize their divisions. But it is, perhaps, only the natural expression of his warm affection: the apostle was beloved by all the Philippians, and all were dear to him; there was no hostile faction there, as at Corinth and else where. Compare the affectionate repetition, "always," "every," "all," in Verse 4. St. Paul uses the word "saint" as the general name for his converts, like "Christian." The word "Christian" occurs only three times in the New Testament (Acts 11:26; Acts 26:28; 1 Peter 4:16). Christ’s people are called "brethren," "disciples," or "saints." Thus St. Paul addresses the Corinthians generally as "saints," though many of them were far from possessing holiness of heart and life. The ancient Church was holy; the Israelites are called "a holy nation,’’ "saints of the Most High." They were holy by God’s election, his chosen people, separated unto him by the rite of circumcision. By the same election the Christian Church is holy, dedicated to God in baptism. This holiness of dedication does not necessarily involve the actual existence of that inner holiness of heart "without which no man shall see the Lord." But it does imply the bounden duty of striving after that spiritual holiness. "Ye are the temple of the living God," St. Paul says to the Corinthians (2 Corinthians 6:16). "for God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people … therefore … let us cleanse ourselves from el! filthiness of the flesh and spirit, perfecting holiness in the fear of God." The Greek word ἅγιος (in our translation sometimes "holy," sometimes "saint") is the usual rendering for the Hebrew #$woqf. The primary idea of the Hebrew word seems to be that of separation—separation from all that defileth. God is "of purer eyes than to behold evil;" those who are dedicated to him must strive by his grace to purify themselves even as he is pure. "Be ye holy, for I am holy." In Christ Jesus. They are saints in virtue of their relation to Christ. They were once" baptized into one body"—the mystical body of Christ. Holiness of dedication can issue in holiness of heart and life only by abiding in him (comp. John 15:4-6). All saints are one body in Christ; they are knit together into one communion and fellowship by their personal union with the one Lord. With the bishops and deacons. In the New Testament the word ἐπίσκοπος is synonymous with πρεσβύτερος (comp. Acts 20:17; 1 Peter 5:1, 1 Peter 5:2; 1 Timothy 2:1-7; Titus 1:5-7). St. Paul is addressing the elders of the Church at Philippi, not bishops in our sense of the word. It is possible that Epaphroditus may have been the presiding bishop of the Church (see notes on Philippians 2:25 and Philippians 4:3). If so, we see a reason why the second and third orders of the ministry only are mentioned, as Epaphroditus was the bearer of the Epistle. But diocesan episcopacy does not seem to have become general till the last quarter of the first century. We know that Paul and Barnabas "ordained elders in every Church" in their first missionary journey; we need not, therefore, be surprised at the mention of these official designations in this Epistle, which was written seventeen or eighteen years later. St. Paul’s address to the elders of the Church at Ephesus shows the importance which he attached to the office and to the faithful performance of its duties. Perhaps "the bishops and deacons" are specially mentioned here as having collected. the contributions sent to St. Paul; so Chrysostom and Meyer. On the whole subject, see Bishop Lightfoot’s exhaustive ’Dissertation on the Christian Ministry,’ in his volume on the Epistle to the Philippians. Philippians 1:2 Grace be unto you, and peace. This combination of the Greek and Hebrew salutations is the common form in St. Paul’s earlier Epistles; in the pastoral Epistles "mercy" is added. Grace is the favor of God, free and sovereign, which rests on the faithful Christian, and brings the gift of peace; which is, first, reconciliation with God and, secondly, the childlike confidence and trustful hope which result from faith in Christ’s atonement. From God our Father, and from the Lord Jesus Christ. God the Father is the first Author of our salvation; God the Son, the Word made flesh, brought the message of peace from heaven, and reconciled us to God. Philippians 1:3 I thank my God upon every remembrance of you. All St. Paul’s Epistles, except those to the Galatiaus, 1 Timothy, and Titus, begin with a thanksgiving. In this Epistle the thanksgiving is especially warm and earnest; no cloud of doubt darkened the apostle’s confidence in the Philippians; he pours forth his gratitude to God for their spiritual gifts fervently and without reserve. My God. The pronoun expresses the inner consciousness of personal relations with God; it reminds us of Act 27:23, "God, whose I am, and whom I serve." Upon all my remembrance of you (as R.V.) is the more exact rendering. The remembrance (not mention)was continuous; he "had them in his heart," and that unbroken remembrance resulted in unbroken thanksgiving. Philippians 1:4 Always in every prayer of mine for you all making request with joy. Perhaps the first part of this verse is better joined with Philippians 1:3, "I thank my God … always in every prayer of mine for you all;" so Bishop Lightfoot The Greek word for "prayer" and "request "is the same, better rendered "my supplication," he as the R.V.; it implies not merely a lifting up of the heart to God, but an earnest entreaty for a necessary gift. We meet now for the first time with that "joy" which is the keynote of this Epistle. "Summa epistolae, Gaudeo; gaudete;" so Bengel, who continues, "This Epistle of joy well follows that to the Ephesians, where love reigns. ’The fruit of the Spirit is love, joy.’ Joy gives life to prayer." Philippians 1:5 For your fellowship in the gospel from the first day until now; rather, as R.V., for your fellowship in furtherance of the gospel. This verse should be taken in connection with Philippians 1:3. St. Paul thanks God for their help, their co-operation towards the work of the gospel. They helped forward the work by their prayers, their labors, and their liberal bounty. This fellowship began "in the beginning of the gospel," when the Philippians sent aid to the apostle at Thessalonica and Corinth; it continued "until now" ten years; they had just sent their alms to St. Paul at Rome by phroditus (Philippians 4:10). Philippians 1:6 Being confident of this very thing. St. Paul’s thanksgiving refers, not only to the past, but also to the future. He has a confident trustfulness in God’s power and love. The words αὐτὸτοῦτο might mean "on this account," i.e. on account of the perseverance described in Philippians 1:5, but the order seems to support the ordinary rendering. That he which hath begun a good work in you will perform it; rather, as R.V., which began. Both ἐναρξάμενος and ἐπιτελέσει have (Bishop Lightfoot) a sacrificial reference. The good work is self-consecration, the sacrifice of themselves, their souls and bodies, issuing in the co-operation of labor and almsgiving. This sacrificial metaphor recurs in Philippians 2:17. The good work is God’s; he began it and he will perfect it. The beginning (Bengel) is the pledge of the consummation. Yet it is also their work—their co-operation towards the gospel (comp. Philippians 2:12, Philippians 2:13). Until the day of Jesus Christ. The perfecting will go on until the great day. To the individual Christian that clay is practically the day of his death; though, indeed, the process of perfecting may be going on in the holy dead till they obtain their perfect consummation and bliss both in body and soul. These words do not imply that St. Paul expected the second advent during the life of his Philippian converts. The words "in you" must be understood as meaning "in your hearts," not merely "among you." Philippians 1:7 Even as it is meet for me to think this of you all. It is meet; rather, just, right. To think this; to entertain this confidence concerning you. Because I have you in my heart; or, because you have me in your heart. But the order of the words, and Philippians 1:8, make the first rendering the more probable. His love for them increases his confidence. Inasmuch as both in my bonds, and in the defence and confirmation of the gospel. These words may be taken with the preceding, "I have you in my heart during my imprisonment and defense." So Chrysostom, whose words are very striking: Οὕτωγάρἐστιτυραννικὸνὁἔρωςὁπνευματικὸςὡςμηδενὶπαραχωρεῖνκαιρῷ. But it is, perhaps, more natural to take them with the following. Ye all are partakers of my grace; rather, ye all are partakers with me of the grace. They were partakers of the grace of God given to him in his bonds and in his work. The like grace was given to them both for the passive and active sides of the Christian life—both in endurance of suffering and in propagating the gospel. Thus there seems to be no reference in the words "defense and confirmation’’ to his public defense before Caesar (which probably had not yet taken place), but generally to his work of preaching the gospel, which was both apologetic, meeting the objections of adversaries, and aggressive, asserting the truth. Philippians 1:8 For God is my record—rather, witness (comp. Romans 1:9)—how greatly I long after you all in the bowels of Jesus Christ. The word σπλάγχνα, here rendered "bowels," means the heart, liver, etc.. he not the entrails. The expression is remarkable, and is well illustrated by Bengel’s striking words, "Paulus non in Pauli, sed Jesu Christi movetur visceribus." "Not I, but Christ liveth in me." He is so united with Christ that he feels with the heart of Christ, he loves with the love of Christ. Philippians 1:9 And this I pray. This is the purport of the prayer already mentioned in Philippians 1:4. The conjunction ἵνα marks the end of St. Paul’s prayer, and so its purport. That your love may abound yet more and more. Your love; not love for the apostle only, but the grace of Christian charity. St. Paul finds no fault with the Philippians, but "ignis in apostolo nunquam dicit, Sufficit" (Bengel). He prays for their continued growth in love, but not unintelligent love. In knowledge and in all judgment. Ἐπίγνωσις is a stronger word than γνῶσις: it means full, complete knowledge. The Greek αἴσθησις (literally, sense) occurs only here in the New Testament, though αἰσθητήρια (organs of sense) is found in Hebrews 5:14. "Discernment," the rendering of R.V., is more correct than "judgment." It is, Bishop Wordsworth says, "that delicate tact and instinct, which almost intuitively perceives what is right, and almost unconsciously shrinks from what is wrong." It cannot exist without love. "Every one that loveth is born of God, and knoweth God." With love there comes a spiritual sense, spiritual sight, spiritual hearing, a sense of the beauty of holiness, a fine perception of Christian propriety; ἡἀγάπηοὐκἀσχημονεῖ. Philippians 1:10 That ye may approve things that are excellent. Love, issuing in spiritual discernment, would enable them to recognize, to test, to prove things that are excellent; so Bengel, "Non modo prae malts bona, seal in bonds optima." This seems better than the alternative rendering, "to prove the things that differ" (comp. Romans 2:18). That ye may be sincere and without offense till the day of Christ. Εἰλικρινής according to the common derivation (from εἵλη, sunlight, and κρίνω), means "judged in the full light of the sun," that is, pure, true; comp. John 2:21, "He that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God." According to another possible derivation, the word would mean "unmixed," that is, genuine, sincere. "Without offense" may be taken actively or passively; without giving offense (causing stumbling) to others, or without stumbling themselves. Perhaps the latter sense is more suitable here. He prays that the Philippians may be true and pure inwardly, and blameless in their outward lives. "Till," rather, "against the day of Christ." The preposition εἰς does not denote time only, as ἄχρις in Verse 6; it implies preparation. Philippians 1:11 Being filled with the fruits of righteousness. The best manuscripts read "fruit." He prays that their love may abound, not only in knowledge and discernment, but also in the fruit of holy living. The fruit of righteousness is sanctification, which springs from justification, and manifests itself in holy living (comp. Amos 6:12; Galatians 5:22). Which are by Jesus Christ; rather, through. The righteousness of God’s saints is not that" which is of the Law, but that which is through the faith of Christ" (comp. John 15:4). The branch lives by the life of the vine; the Christian lives by the life of Christ. It is his life, living in, assimilated by the Christian soul, which brings forth the fruit of righteousness. Unto the glory and praise of God. The righteousness of God’s saints, springing from the abiding presence of Christ, shows forth the glory of God. The glory of God is his majesty in itself; praise is the acknowledgment of this majesty by the voice and heart of man. The glory of God is the end of all Christian effort. Philippians 1:12 But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel. After thanksgiving and prayer, St. Paul turns to his own imprisonment at Rome. That imprisonment, he says, has resulted in the furtherance of the gospel, rather than, as might have been expected, in its hindrance. Philippians 1:13 So that my bonds in Christ are manifest; rather, as R.V., so that my bonds became manifest in Christ. At first he seemed like ether prisoners; afterwards it became known that he suffered bonds, not for any crime, but in Christ, i.e. in fellowship with Christ and in consequence of the relation in which he stood to Christ. In all the palace; rather, as R.V., throughout the whole Praetorian Guard; literally, in the whole praetorium, The word elsewhere means a governor’s house: Pilate’s house in the Gospels, Herod’s palace in Acts 23:35. But at Rome the name so used would give unnecessary offense, and there is no proof that it was ever used for the palatium there. St. Paul must have heard it constantly as the name of the Praetorian regiment; he was kept chained to a soldier of that corps (Acts 28:16); and as his guard was continually relieved, his name and sufferings for Christ would become gradually known throughout the force. Others, on the authority of a passage in Dion Cassius, understand the word of the barracks of that part of the Praetorian guard attached to the imperial residence on the Palatine. But the passage relates to the time of Augustus, before the Praetorian cohorts were established by Tiberius in the camp outside of the Colline Gate. And in all other places; rather, as R.V. and to all the rest; generally, that is, throughout the city. Philippians 1:14 And many of the brethren in the Lord; rather, and that most. Most of the brethren took courage; there were exceptions. Waxing confident by my bonds. The words, "in the Lord," are perhaps better taken with being "confident." Their confidence rests upon St. Paul’s bonds, but it is in the Lord. St. Paul’s example gives them courage, because they know that he is suffering for the love of Christ, and is supported in his sufferings by the grace of Christ. Are much more bold to speak the word without fear; better, more abundantly, as R.V. The best manuscripts read here, "the Word of God." Philippians 1:15 Some indeed preach Christ even of envy and strife. The Judaizing party, whom St. Paul censures in Philippians 3:2, preached Christ, but not from pure motives. Like the writers of the pseudo-Clementines, they envied St. Paul, and in the wicked madness of the odium theologicum, they wished to distress St. Paul, to depreciate his preaching, and to exalt their own. And some also of good will. The word generally means God’s good pleasure, as in Philippians 2:13, but here simply good will, benevolence towards St. Paul. Philippians 1:16, Philippians 1:17 These two verses must change places according to the reading of the best manuscripts. The clauses are inverted by the figure chiasmus. But the other of love; read, as R.V., the one do it of love. This is better than the other possible rendering, "those who are of love do it." Knowing that I am set for the defense of the gospel. Κεῖμαι. I am set or appointed, as in 1 Thessalonians 2:3; not, as some understand, I lie in prison. They preach Christ out of love—love for Christ, and love for Paul for Christ’s sake. The one preach Christ of contention; read and translate, as R.V., but the other proclaim Christ of faction; perhaps rather, announce (καταγγέλλουσιν); bring news of Christ; and that they do out of factious-ness. Ἐριθεία, derived from ἕριθος, a hired servant, means labor for hire, and is commonly used of hired canvassers, in the sense of factiousness, party spirit. It is reckoned by St. Paul in Galatians 5:20 among the works of the flesh, and is condemned also in Romans 2:8. Not sincerely, supposing to add affliction to my bonds; rather, as R.V. (reading with the best manuscripts ἐγείρειν), thinking to raise up affliction for me in my bonds. Their motives were not pure; they wished to make St. Paul feel the helplessness of imprisonment, and to increase his affliction by opposing his doctrines, and by forming a party insisting on the observance of the ceremonial law. Bishop Lightfoot translates θλίψινἐγείρειν "to make my chains gall me." Philippians 1:18 What then? notwithstanding, every way, whether in pretense, or in truth, Christ is preached; rather, only that, as R.V. (comp. Acts 20:23). What is the result of all this preaching? Only that Christ is announced, that the story of Christ is told. The motives of the preachers may not be good, but the result is good; the gospel facts are made more widely known, not only by those who preach in sincerity, but even by means of those who strive to promote their own party ends under the pretense of preaching Christ. And I therein do rejoice, yea, and will rejoice. St. Paul rejoices in the good which God brings out of evil; though that good is produced by the outward agency of his own adversaries. Yea, and I shall rejoice. He will not allow himself to be vexed by the bitterness of his opponents, he will not imitate their party spirit; his joy will continue, for he knows that, in spite of present hindrances, the result is assured. Philippians 1:19 For I know that this shall turn to my salvation. Τοῦτο, this, refers to the general preaching of Christ, rather than (as Calvin and others interpret) to the affliction raised up for St. Paul. The opposition of his enemies will stir him up to greater activity and earnestness, and so conduce to his spiritual well-being now and to his salvation hereafter. This he knows, for "all things work together for good to them that love God." Some, as Chrysostom, understand σωτηρία here of present safety or deliverance from prison; but this seems improbable. The words are quoted from Job 13:16, Septuagint Version. Through your prayer, and the supply of the Spirit of Jesus Christ. He knows that they pray for him; he humbly believes that those prayers assist him in working out his own salvation. As the prayer ascends, says Bengel, the supply of the Spirit descends; comp. Galatians 2:5, "He that ministereth [’supplieth,’ R.V.] to you the Spirit." The Spirit is the supply; the Lord Jesus sends the quickening Spirit from the Father. Others, as Meyer, make the genitive subjective, and interpret "the aid which the Spirit supplies." The Spirit is here called "the Spirit of Jesus Christ"—"proceeding from the Father and the Son." So also Galatians 4:6; Romans 8:9; Acts 16:7 (in the true reading), "the Spirit of Jesus." Philippians 1:20 According to my earnest expectation and my hope, that in nothing I shall be ashamed. The Greek word for "earnest expectation," which occurs also in Romans 8:19, means literally, a watching with outstretched head, with the attention concentrated on one object, and turned away from all others. Neither his sufferings nor the opposition of the Judaizers will put him to shame. But that with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by life, or by death. After " boldness" (literally, boldness of speech) we should expect the active form, "I shall magnify." St. Paul, in his humility, prefers the pasture, "Christ shall be magnified.’’ Boldness of speech was to be his part, the glory should be Christ’s. Whatever the issue might be, whether a life of Christian labor or a martyr’s death, it would be well. The apostles were not omniscient, says Bengel, in relation to their own future lot; they lived in faith and hope. Philippians 1:21 For to me to live is Christ, and to die is gain. Others, as Calvin, render (not so well), "For to me Christ is gain both in life and in death." The alternative suggested in Philippians 1:20 leads St. Paul to a short digression on the comparative advantages of life and death; he is content with either. Life is blessed, for it is Christ; comp. Colossians 2:4, "Christ, who is our Life," and Galatians it. 20, "Not I, but Christ liveth in me;" "Quit-quid rive, Christum vivo" (Bengel). The life of Christ lives, breathes, energizes, in the life of his saints. His flesh, his incarnate life is their meat; his blood, the mystery of his atonement, is the drink of their souls. He abideth in them, and they in him. And yet death is gain; the slate of death, not the act of dying, is meant (the infinitive is aorist, τὸἀποθανεῖν), for the dead in Christ are at home with the Lord (ἐνδημοῦντεςπρὸςτὸνΚύριον) in a far more blessed sense than the saints on earth. Philippians 1:22 But if I live in the flesh, this is the fruit of my labor: yet what I shall choose I wot not; or perhaps, as Meyer, "I make not known." St. Paul wavers between his own personal longing for rest in Paradise with Christ, and the thought that the continuance of his life on earth might conduce to the spreading of the gospel. The grammar of the Greek sentence aptly represents the apostle’s hesitation. The construction is almost hopelessly confused. Perhaps the interpretation of the R.V. is the simplest: "But if to live in the flesh,—if this is the fruit of my work, then what shall choose I wot not." Thus καρπός is parallel with κέρδος (Philippians 1:21); τὸζῇνἐνσαρκι is also a gain, a fruit; the genitive is one of apposition; the work itself is the fruit. St. Paul, says Bengel, regards his work as fruit, others seek fruit from their work. Bishop Lightfoot proposes another rendering, "But what if my living in the flesh will bear fruit, etc.? In fact what to choose I know not." Surely, says Bengel, the Christian’s lot is excellent; he can hesitate only in the choice of blessings; disappointed he cannot be. Philippians 1:23 For I am in a strait betwixt two; rather, but (so the best manuscripts) I am straitened, hemmed in (Bishop Lightfoot) betwixt the two alternatives, life and death, pressing upon me, constraining me on either side. Having a desire to depart; having my desire set towards departing εἰςτὸἀναλῦσαι). The word occurs again in 2 Timothy 4:6, Ὁκαιρὸςτῆςἐμῆςἀναλύσεως It is used of a ship, to loose from its moorings; or a camp, to break up; comp. 2 Corinthians 5:1, "If our earthly house of this tabernacle were dissolved (καταλυθῇ)." Probably here the metaphor is taken from tent life; to loosen, to remove the tent, the temporary abode, in the journey to the heavenly city. And to be with Christ. The holy dead are with Christ, they rest from their labors; they live unto God (Luke 20:38); they do not sleep idly without consciousness, for they are described in Holy Scripture as witnesses (Hebrews 12:1) of the race set before living Christians (comp. also 2 Corinthians 5:6, 2 Corinthians 5:8 and Acts 7:59). Yet they are elsewhere described as sleeping (1 Corinthians 15:51, 1 Corinthians 15:52; 1 Thessalonians 4:14, 1 Thessalonians 4:15); for the rest of the spirits of just men in Paradise is as a sleep compared with the perfect consummation and bliss of God’s elect, both in body and soul, in his everlasting glory. Which is far better; read and translate, for it is by much very far better. He piles up comparatives, as if unable to find words capable of expressing the glory of his hope. Philippians 1:24 Nevertheless to abide in the flesh is more needful for you. To abide by the flesh (if with some authorities the preposition is omitted), to hold to this human life with all its trials, is more needful for your sake. Meyer quotes Seneca, ’Epist.’ 98, "Vitae suae adjici nihil desiderat sua causa, sed eorum, quibus utilis est." Philippians 1:25 And having this confidence, I know that I shall abide and continue with you all. Being persuaded of this, that my life is needful for you; or, as others render, "And this I certainly, confidently know." The first translation seems preferable, for St. Paul’s assurance does not seem to rest on direct inspiration, but on a calculation of probabilities. The apostles could not always foresee their own future (Acts 20:22). Bishop Lightfoot says, "The same word οἶδα is used Acts 20:25, where he expresses his belief that he shall not see his Asiatic converts again. Viewed as infallible presentiments, the two are hardly reconcilable; for the one assumes, the other negatives, his release. The assurance here recorded was fulfilled (1 Timothy 1:3); while the presentiment there expressed was overruled by events (2 Timothy 1:15, 2 Timothy 1:18; 2 Timothy 4:20)." For your furtherance and joy of faith; for the progress and joy of your faith, that you may continually increase in faith and take delight in it. Joy is the key-note of this Epistle. Philippians 1:26 That your rejoicing may be more abundant in Jesus Christ for me by my coming to you again. Glorying or boasting (καύχημα), not rejoicing. Perhaps rather, as Meyer," That the matter in which you have to glory [i.e. the bliss in which you rejoice as Christians] may increase abundantly in Christ Jesus [as the element or sphere of the glorying] in me [as the instrument or cause]." Philippians 1:27 Only let your conversation be. St. Paul exhorts the Philippians to steadfastness. Only, whatever happens, whether I come or no, πολιτεύεσθε, behave as citizens (comp. Philippians 3:20, Ἡμῶντὸπολιτεῦμα and Ephesians 2:19, Συμπολῖταιτῶνἁγίων. The verb also occurs in Acts 23:1, "I have lived (πεπολίτευμαι) in all good conscience towards God." St. Paul was himself a Roman citizen; he was writing from Rome; his presence the re was caused by his having exercised the rights of citizenship in appealing to Caesar. He was writing to a place largely inhabited by Roman citizens (for Philippi was a Roman colony), a place in which he had declared himself to be a Roman (Acts 16:37). The metaphor was natural. Some of you are citizens of Rome, the imperial city; live, all of you, as citizens of the heavenly country, the city of the living God. As it becometh the gospel of Christ; rather, as R.V. margin, behave as citizens worthily of. There is a striking parallel in Polycarp’s letter to these same Philippians (sect. 5). Ἑὰνπολιτευσώμεθαἀξίωςαὐτοῦκαὶσυμβασιλεύσομεναὐτῷ literally, "If we live as citizens worthily of him, we shall also reign with him." That whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit. The metaphor is military, and follows naturally from the thought of citizenship. Philippi was a military colony, its chief magistrates were praetors, στρατηγοί (Acts 16:20), literally, "generals" (comp. Ephesians 6:13 and Galatians 5:1). Spirit is the highest part of our immaterial nature, which, when enlightened by the Holy Spirit of God, can rise into communion with God, and discern the truths of the world unseen. In one spirit; because the spirits of believers are knit together into one fellowship by the one Holy Spirit of God abiding in them all. This distinction between spirit and soul occurs again in 1 Thessalonians 5:23. The soul is the lower part of our inner being, the seat of the appetites, passions, affections, connected above with the πνεῦμα, below with the σάρξ With one mind striving together for the faith of the gospel; with one soul (not mind); i.e. with all the desires and emotions concentrated on one object, all acting together in the one great work; comp. Acts 4:32, "Striving together with one another for the faith," rather than "striving together with the faith." The personification of faith, though approved by high authority, seems forced and improbable. Faith is here used objectively; the faith of the gospel is the doctrine of the gospel, as Galatians 1:23, "The faith which once he destroyed." Philippians 1:28 And in nothing terrified by your adversaries; literally, snared, as a frightened horse. Which is to them an evident token of perdition, but to you of salvation; translate, seeing that it (your courage) is to them an evident token of perdition, but (with the best manuscripts) of your salvation. And that of God. These words are to be taken with "an evident token." The courage of God’s saints in the midst of dangers is a proof of his presence and favor, a token of final victory. Philippians 1:29 For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake. On you it was conferred (ἐχαρίσθη) as a gracious gift, a free spontaneous act of Divine bounty. Faith in Christ is the gift of God, so is "the fellowship of his sufferings." It is not a burden, but a privilege:" In all these things we are more than conquerors through him that loved us." Philippians 1:30 Having the same conflict which ye saw in me, and now hear to be in me. These words are best taken with Philippians 1:27, Philippians 1:28 and Philippians 1:29 being parenthetical. The apostle returns to the military or gladiatorial metaphor of a contest, ἀγών. He had himself been persecuted at Philippi (Acts 16:1 Thessalonians Acts 2:2); now the Philippians heard of his Roman imprisonment, and were themselves suffering similar persecutions. Philippians 1:1, Philippians 1:2 The address. I. ST. PAUL’S OF HIMSELF. He is a servant of Jesus Christ. 1. He does not here style himself an apostle. The title was unnecessary in writing to the Philippians; he does not assume it needlessly. He associates Timotheus with himself. In the presence of the blessed Lord and Master distinctions sink into insignificance. 2. Paul and Timotheus are alike "servants." But that name, in its inner meaning, is a lofty title. He who belongs wholly to Christ, who is the slave of Christ, bought with the blood of Christ, is free from sin; he must be free, says St. Chrysostom, from all other masters, or he would be only in part the servant of Christ. II. HIS OF THE . He calls them "saints in Christ Jesus." It is true that the word "saint" may be used here in an official sense, as equivalent to "Christian." But: 1. It implies the necessity of that which all who are to see God in heaven must possess, holiness of heart and life. We believe in the Holy Ghost, who sanctifieth the elect people of God; that belief pledges us to follow after personal holiness. We have been once dedicated to God; the great aim of life should be self-consecration—the entire consecration of our whole nature, spirit, soul, and body, to his blessed service. 2. Saints are such only by being in Christ Jesus. The living branch abides in vital union with the vine; the saint abides in spiritual union with the Savior. God taketh away the unfruitful branch; the unfruitful branch is the ungodly Christian—a branch, indeed, but without fruit, withered, dead. Spiritual life is sustained only by union with Christ, by the abiding presence of Christ, who is the Bread of life, the Life of the world. If we would be saints, not in name only, but in heart and in truth, we must strive above all things to live habitually, consciously, lovingly, in that "fellowship which is with the Father, and with his Son Jesus Christ." III. THE —WHAT GOOD WISHES SHOULD BE. 1. Grace. Grace is the favor of God, unbought, undeserved, freely given, out of his generous bounty. That grace is the origin of our salvation: "By grace ye are saved." It is the source of holiness: "By the grace of God I am what I am." It is an unfailing support in all troubles and distresses: "My grace is sufficient for thee." It should be our earnest effort not "to receive the grace of God in vain," but "to continue in the grace of God;" for that grace "bringeth salvation." 2. Peace. Peace is (1) a condition resting on facts external to ourselves; reconciliation with God though the atonement of Christ. He bore our sins; he suffered our punishment; he gave himself a ransom for many, dying in our stead, that we might live. "Christ hath once suffered for sins, the just for the unjust, that he might bring us to God." His incarnation, death, and resurrection have wholly changed the relations in which we stand towards God. We were "sometime alienated, and enemies in our mind by wicked works; yet now hath he reconciled us in the body of his flesh through death." "It pleased the Father that in him should all fullness dwell; and having made peace through the blood of his cross by him to reconcile all things unto himself." This is the blessed work of Christ our Lord. He hath slain the enmity; he is our Peace. By his act, external to ourselves, he hath reconciled us to God. But (2) the peace of God is internal, the blessed possession of the Christian soul. "Being justified by faith, we have peace with God through our Lord Jesus Christ." "Peace I leave with you," the Savior said to his chosen—"my peace." Such peace as he had, not freedom from outward care and pain, but a quiet heart resting upon God. His path on earth was full of bitter sorrow, but his inner life was still and calm. No evil or selfish thought ever ruffled the clear current of holy meditation, or disturbed his constant communion with his heavenly Father. The peace of God is the blessing of the clear, calm spirit that hath chosen the good part, seeking to love God only, and to serve him with an undivided service. It is the blessed consciousness of forgiveness and acceptance with God; it is the childlike confidence and trustful love which spring from a living faith in Christ’s atoning work. It passeth all understanding; it is the earnest of the eternal peace, the peace beyond the grave. It is the peace of God, for it is his gift; it comes "from God our Father, and from the Lord Jesus Christ." Learn: 1. To be servants, slaves, of Christ; wholly given up to him; content with that service which is perfect freedom. 2. To think the best of others, to esteem them better than ourselves. 3. To wish them the best wishes—grace and peace. Philippians 1:3-8 St. Paul an example to all Christian ministers. I. HE HIS . He was possessed through and through with an ardent love of souls. Like the good Shepherd, he knew his sheep, and cared for them with a sincere, self-sacrificing affection. He worked for them while he could; in prison he does not forget them. His thoughts are not taken up with his own hardships and dangers. The care of all the Churches still occupies his mind. He has his converts in his heart; it is his joy to think on their progress in holiness, to thank God for his grace vouchsafed unto them. II. HE PRAYS FOR THEM. 1. Intercessory prayer was part of his daily work. He had learned of the Lord that men "ought always to pray, and not to faint;" and he "prayed to God always." Thus his time was fully occupied; his mind was active. He was chained to a soldier, he could not visit his converts; but he could think of them, he could pray for them. And he did what he could. He teaches us by his example to make prayers and supplications, and to give thanks for all men. 2. He prays for all, always. We notice the constant repetition of the word "all" in this Epistle. There were dissensions, it seems, among the Philippians. The apostle will not recognize their differences; he loves them all, he prays for all: all are dear to him, all have their place in his prayers. 3. His prayers flow from love. He loves them, he longs for them all, and that "in the bowels of Jesus Christ." He loves them as Christ loves them; nay, more than that, he loves them with the love of Christ, with the heart of Christ; for Christ was his life: "Not I, but Christ liveth in me." Hence he could say (would to God that we could say the same!) that he loved with Christ’s love. Mark the intensity of his consciousness of the blessed presence of Christ in all his power and love abiding within him. III. HIS . None labored as St. Paul labored, but he was wholly free from vain-glory. 1. He gives the glory to God. It was God who began the good work in the hearts of the Philippians; God began it; God will complete it. God is everything, the apostle nothing. Yet this confidence in God makes the apostle work all the more i it increases his efforts, it deepens the earnestness of his prayers. 2. He recognizes the fellowship of the Philippians. They had assisted him in the furtherance of the gospel both by their gifts and by their labors. He acknowledges their help; he thanks God for it; he regards them all as partakers of his grace. Grace had been given to him to endure and to labor. The like grace, he says, had been granted to the Philippians; he is thankful IV. HIS . "God is my witness," he says: his love for the Philippians is deep and true; God who sooth the secrets of the heart, knows how he longs after them. Living always in the felt presence of God, he knows, and gladly knows, that no thoughts of his heart are hidden from God. LESSONS. 1. Pray for the strong love of souls. 2. Pray for a transparent sincerity and truthfulness of heart. 3. Be humble; without humility there can be no real progress in holiness. 4. Give much time to intercessory prayer. Philippians 1:9-11 St. Paul’s prayer for the Philippians. I. THAT THEIR LOVE ABOUND MORE AND MORE. 1. God had begun in them the good work, the work of faith, faith that worketh by love. St. Paul recognizes the reality of their love; it was true and deep. But: 2. There is always room for growth in love; it is the noblest of Christian graces, the most precious of all the gifts of the Holy Spirit. The Christian’s desire for love is without limit. Ἀκόρεστονἀγαθὸντοῦτο, says Chrysostom. "Owe no man anything," says the apostle, "but to love one another." Love is always owing; we can never love our brethren as we ought. Still less can we attain to that soul-absorbing love which we owe to God. "Thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy mind, and with all thy strength." The commandment is very deep and searching; we can never obey it perfectly; we shall be always in debt. But we may approach ever nearer and nearer to that fullness of perfect love. Therefore the Christian’s prayer for love is unceasing, deepening in earnestness as he grows in the knowledge of Christ. The Christian life is a continual progress. "The path of the just is as the shining light, shining more and more" Love must be ever growing, or it will lose its freshness. II. HE PRAYS FOR THEIR GROWTH IN . 1. Christian love is not indiscriminate, unintelligent; it is informed and directed by spiritual knowledge. Love is informed by knowledge. 2. Love increases knowledge. For it is not book knowledge of which St. Paul is speaking, but heart knowledge. The knowledge of Christian experience is the personal knowledge of God gained by communion with him. Only love can know him; for like is known by like. "He that loveth not, knoweth not God, for God is love." And, on the other hand, "Every one that loveth is born of God, and knoweth God." The religions sense, the tact which distinguishes good from evil, which approves among good things the best and holiest, flows out of love. III. HE PRAYS FOR THEIR GROWTH IN PURITY. The word means singleness of mind, simplicity, sincerity, purity. "If thine eye be single, thy whole body is full of light." This sincerity, this singleness of purpose, springs from love. Holy love refines the whole nature; for it brings the Christian daily into nearer fellowship with Christ, who alone can cleanse the sinful heart. "If we walk in the light … the blood of Jesus Christ cleanseth us from all sin." That inward purity results in outward blamelessness, and prepares the soul against the day of Christ. IV. HE PRAYS FOR THEIR GROWTH IN . Love must work; it cannot lie dormant in the soul. It must produce the fruit of righteousness. But that fruit of righteousness is: 1. Through Jesus Christ. "The branch cannot bear fruit of itself, except it abide in the vine;" nor can the Christian bring forth the fruit of holy living, except he abide in Christ. The life of the vine lives in the branch; the life of Christ lives in the Christian soul, and bears the fruit of holiness. 2. And to the glory and praise of God. The ultimate end of the righteousness of the saints is the glory of God. Therefore we are taught to pray "that in all our works begun, continued, and ended in thee, we may glorify thy holy Name." There can be no nobler ambition: to live for God; only to seek his glory; to love him, not for what he has to give us, but because he is so holy, so loving, so glorious; to be willing to live or to die; to do great things in the world, or to be unknown and obscure, if only he may be glorified;—this is the noblest aim of life, the highest theme of prayer. Lessons. 1. Pray much for others; cultivate the habit of intercessory prayer. 2. Pray for the continual growth and diffusion of love, knowledge, righteousness. 3. Seek above all things the glory of God. Philippians 1:12-18 The apostle’s own circumstances. His holy unselfishness. He measures his condition, not by its present hardships or comforts, but by the facilities which it gives for spreading the knowledge of Christ. I. HIS HAS TURNED TO THE OF THE GOSPEL. It was not to have been expected; the area of his preaching was contracted; he himself was suffering and confined. But God makes "all things work together for good to them that love him;" even things that might seem likely to interfere with their spiritual work. 1. His chains attracted attention: it became manifest that he was a prisoner "in Christ," living in Christ, suffering in and with Christ, for the sake of Christ. 2. Listeners gathered round him: the Prectorian soldiers, among whom he lived, one of whom, in continual rotation, guarded him: others too—"all the rest." His imprisonment became widely known. The strange fact (it was strange then) that these hardships were endured voluntarily, from religious motives, excited curiosity, interest; hence many converts. 3. His example encouraged others. Some were timid, frightened. But the greater number of the brethren took courage to preach fearlessly. Example is better than precept. The sight of a suffering saint, patient, contented, happy, does more to win souls than hundreds of sermons. It is a visible proof of the power of Christ. II. ST. PAUL A CENTRE OF MISSION WORK. 1. His presence in Rome led to much preaching; his example, his energy, stirred up others. There was much activity. But alas! there were dissensions even in the primitive Church. There was a Judaizing party at Rome who hated the apostle. Their zeal was kindled by his success; they preached, but with the design of winning adherents to the Law. Hence there was a division. 2. Some preached of good will; they knew that St. Paul was set for the defense of the gospel. The sight of his earnestness, his sufferings, excited their sympathies, quickened their affections; they were eager to help on the good work, to carry the gospel message into places which the imprisoned apostle could not reach. They preached out of love—love for St. Paul, love for the work, love for Christ. 3. But others preached of envy and party spirit. They did preach Christ in a sense; they brought news of Christ, they made known the facts of the gospel, they spread the knowledge of Christ’s life and death. But they were not sincere; they did not in their hearts care for the salvation of souls; they preached really for their party—it was party zeal, not love, that stimulated their efforts. They were like the Pharisees of whom our Lord said, "Ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves’ (Matthew 23:15). They envied St. Paul’s success, and sought to raise up a party against him, to make him feel more bitterly the confinement of his chains. The gift of preaching is far inferior to the grace of charity. The eloquent preacher may be ambitious, worldly, actuated by party spirit, not by the love of Christ. III. ST. PAUL IS HAPPY BECAUSE CHRIST IS . He seeks not his own glory; he is not troubled for himself when others disparage his preaching or his conduct. He is wholly free from party spirit, from sectarian animosities, from earthly motives. He rejoices in the progress of the gospel, though that progress may be due in part to the preaching of men who differ widely from himself, and who are his personal opponents. What an example of unselfish charity! Learn: 1. Never to give way to despondency. 2. Never to allow ourselves to think that we could serve God better if our circumstances were other than they are. 3. Always to try to do our best where we are, knowing that he can bring good out of evil. 4. The exceeding value of the silent influence of holy example. 5. The great danger of party spirit, the blessedness of charity. Philippians 1:19, Philippians 1:20 St. Paul’s own hope. I. HIS HOLY . He knows that God will make all things, even this opposition, work together for his eternal salvation. The activity of his adversaries will stimulate him to greater zeal; it will kindle the sympathy of his friends, and lead them to pray for him more earnestly. Mark his absolute self-surrender, his entire submission to the holy will of God. II. THE SOURCE OF . 1. Intercessory prayer. He knows that the Philip-plans will pray for him. When they hear of the bitter opposition of his Judaizing adversaries, they will pray the more earnestly that help may be given him in his perplexities and trials. He gladly believes that their prayers in his behalf will be heard. He knows the power of prayer. He, the great apostle, is thankful for the prayers of the humblest Christian. The highest saints are ever the lowliest. 2. The supply of the Spirit given in answer to the prayer of faith. "My Father will give the Holy Spirit to them that ask him." In proportion to the depth, the strength, the reality of prayer, the help of the Spirit is given. That help issues in salvation; "to be spiritually minded is life." The presence of the Spirit in the soul is the earnest, the pledge, of our inheritance in heaven. He works within us that holiness without which we cannot see God. His writing in the heart is the counterpart of those golden characters of love in which the names of God’s saints are written in the Lamb’s book of life. III. THE RESULT OF THAT . 1. Boldness of speech. A gift to be earnestly desired by all Christian ministers: boldness to preach the Word; to be instant in season and out of season; to reprove, rebuke, exhort, with all long-suffering. It is a rare gift; it requires that strength of conviction, that vividness of hope, that deep humility, which were characteristic of St. Paul. With all his thoughts concentrated on the one great desire of glorifying Christ, with his assured confidence that in nothing he should be ashamed, with his absolute trust in the fulfillment of God’s promises, he could speak from the fullness of his own personal experience, boldly, persuasively, with a holy enthusiasm which mightily drew the hearts of men. Oh that we could follow him as he followed Christ! 2. The glory of Christ. It is this that St. Paul desires with such intense eagerness; not his own glory, not earthly success or earthly comforts, but that Christ may be magnified in his body. He is content to leave the issues of life or death wholly in the hand of God; willing to live, if his apostolic activity is needed for the spread of the gospel; willing to die, if the death of martyrdom would best serve his Master’s cause. His one desire is that Christ should be magnified in his servant. Learn: 1. To value intercessory prayer, to pray ourselves for others, to desire their prayers for us. 2. To prize above all things the daily supply of the influences of the Holy Spirit. 3. To pray for boldness of speech. 4. But only that Christ may be glorified. Philippians 1:21-26 The great alternative, life or death. I. ST. PAUL IS FOR EITHER; "for," he says, "to me to live is Christ, and to die is gain." 1. Christ was his life. Christ was magnified, not in his body only, in his labors and suffering, but in his spirit. The presence of Christ filled his whole conscious existence; communion with Christ was to him the very breath of life. Life was worth having only so far as the life of Christ was realized in the apostle’s life. The outward life, with its comforts or its hardships, was as nothing in comparison with this inner life of the spirit. "Dost thou not, O blessed Paul, live the common life of men?" exclaims St. Chrysostom; "dost thou not see the sun, dost thou not breathe the air, dost thou not need sleep, food, clothing, like ourselves?" Yes, he needed these things; he sent for his cloak and books. But he lived in the spirit of the Savior’s words, "Take no thought [no anxious thought] for your life;" "Seek ye first the kingdom of God." His real life was hidden—hidden with Christ whose presence filled his soul. He was dead unto the world, but alive unto God. He was conscious of high thoughts burning within him; there was a power there and an energy that lifted him up and strengthened him and filled him with calm and holy joy in all his many trials. But that new life was not his life: "Not I, but Christ." Christ was there; that sacred presence influenced the whole conscious life of the apostle, keeping up a current of pure, high, heavenly thought within his heart. Where that blessed presence dwelleth the outward life sinks into comparative insignificance. St. Paul scarcely counted that outward life as belonging to himself; it was full of change, shadowy, unreal His true, real life was the Life that lived within him. "To me to live is Christ." 2. Death would be gain to St. Paul. Life in Christ is blessed; still more blessed are the holy dead. They rest from their labors; death removes them from the temptations, conflicts, cares of life. And to depart is to be with Christ, in his immediate presence. To see him thus, without the intervention of the veil of flesh, is gain, unutterable gain. But we must know by our own experience the power of Christ’s life indwelling in our souls before we can feel with the apostle that death is truly gain. II. ST. PAUL KNOWS NOT WHICH TO CHOOSE, LIFE OR DEATH. Who can tell the blessedness of such advanced holiness? Who would not gladly accept St. Paul’s sufferings to share his calm faith? Life is blessed, for it is life in Christ. Death is blessed, "by much very far better," for it is to be with Christ. The apostle hesitates; he is in a strait between two alternatives—work for Christ here, and the life with Christ in Paradise. 1. For himself his desire is set towards departing. Death is to him but the weighing anchor, or the taking down of his tent, the last stage in his journey to the heavenly country. The blessedness awaiting him there is beyond the power of language to express; it needs the tongue of angels. 2. But he fears there may be something of selfishness in this lowing to depart. His continued life on earth may be necessary for the progress of the gospel. For his converts’ sake he is willing to remain, for their furtherance and joy. A high example of most entire unselfishness. 3. He leaves his will submissive to the higher will of God. God knows better than he what is best for the Church and for himself. One thing he knows: if his presence is needful, he shall continue with his converts; for his life and death are in the hands of God, and God doeth all things well. Lessons. 1. Death is no strange thing to the advanced Christian; he lives in habitual preparation for it. 2. He knows that he is in the hands of God; knowing this, he is content to live, and content to die; "Thy will be done." 3. More than this, he hath a desire to depart, for to depart is to be with Christ. 4. But this holy resignation, this calm and blessed hope, implies a life of fellowship with Christ. "To me to live is Christ." Be it our most eager desire, our most earnest effort, thus to live. Philippians 1:27-30 Practical exhortation. I. THE OF JOY. Only (the word is emphatic)—only, St. Paul says, whether he lives or dies, whether he comes again or sees them in the flesh no more, whatever happens to him or to them—let them mind this one thing, holy living. This must be, he says, your one desire, your one aim, to live as Christian men should live. II. ST. PAUL THE AS MEMBERS OF A CHURCH; not isolated individuals, but members of a community, knit together into one body. 1. We are citizens of the heavenly commonwealth, under the one heavenly King. We must fight under his banner against the common enemy. There is need of united action: union is strength; we must stand fast, keeping our ground as in battle, striving together. Disunion breaks the power of the great army; it dissipates Christian energy, and impedes grievously the progress of the gospel. 2. Christian union is the unity of the Spirit. The Holy Spirit of God, abiding in the whole Church and in each individual Christian, is the bond of union. The spirit of the believer is the sphere of his influence. "The Spirit itself beareth witness with our spirit;" "The fruit of the Spirit is love, joy, peace." The more fully he abideth in us, the more shall we be disposed to love one another, to hate party spirit, to remember that we are one body in Christ. 3. If we preserve the unity of the Spirit, we shall strive together with one soul. The indwelling of the Holy Spirit will direct all our affections, emotions, and desires to bear on the one great object, the progress of the faith. 4. This Christian energy, this holy courage, is the gift of God. It shows that his presence goeth with the Christian host. It is the pledge of victory to his servants, of ruin to their adversaries. 5. And it implies willingness to suffer. Patience, as well as courage, is the gift of God. It is as high a privilege to be called to suffer with Christ and for Christ, as it is to work for him. Lessons. 1. The gospel is the good tidings of God’s unspeakable gift: think of your Christian privileges, your Christian responsibilities, and walk worthily of the gospel. 2. Pray for the grace of perseverance, pray for it daily, earnestly. 3. Endeavour to keep the unity of the Spirit. 4. Remember that suffering comes from our Father in heaven; he chasteneth us for our profit. Suffering meekly borne, borne in the faith of Christ and out of love for Christ, becomes a blessing. BY T. Philippians 1:1, Philippians 1:2 Apostolic address and salutation. The Apostle Paul is as characteristic in his greetings as in the substance of his epistolary writings. I. THE AUTHORS OF THE . "Paul and Timotheus, bond-slaves of Jesus Christ." 1. The apostle associates Timothy with himself as one who had labored at Philippi and was well known to the Christians of that city. Timothy, besides, was then his companion at Rome. It was natural that he should name the disciple who was associated with him through a longer range of time than any other—extending, indeed, from the date of his first missionary journey till near the very time of his martyrdom. 2. He does not call himself an apostle, because the assertion of his official designation was not needful at Philippi, but places himself on a level with Timothy, by bringing into prominence their common relationship to the Lord as "bond-slaves of Jesus Christ." They belonged to him as Master, and bore his marks in their very bodies, and were supremely devoted to his service. II. THE PERSONS TO WHOM THE WAS . "To the saints which are in Christ Jesus at Philippi, with the bishops and deacons." 1. They dwelt in Philipi, an important city of Macedonia, which, thirty-four years before, was the scene of a great battle which determined the prevalence of the imperial system of Rome. It was still more celebrated as the first city in Europe which received the gospel—"thus opening up the long vista of what has become Western Christendom." 2. They were "saints in Christ Jesus;" with a ten years’ history. The title must have had a special force in the case of those addressed with such a warmth of affection. Their saintship was grounded in their union with Christ. It is interesting to mark the prominence of female names both in the first founding of the Church and in its later developments, as noticed in the Epistle. Who can say whether the delicate and untiring generosity of the Philippian Church to the apostle may not have been mainly due to these saintly women, who enjoyed in Macedonia, as women, a far more independent position than in other parts of the world? There is at all events a sweet tenderness in Philippian piety which made the designation of "saints" peculiarly appropriate. 3. The greeting was extended to the bishops and deaths along with the saints. (1) This implies that Philippian Christianity was fully organized. (2) It suggests that the bishops and deacons may have taken an active part in the contribution to the apostle’s wants. (3) Yet the apostle, by his mode of greeting, lends no sanction to hierarchical usurpation, for, instead of greeting "the bishops and deacons, together with the saints at Philippi," he assigns the first place to the Christian flock. III. THE OF THE APOSTLE. "Grace to you and peace, from God the Father, and from the Lord Jesus Christ" (see Homilies on Galatians 1:3 and Ephesians 1:2). Philippians 1:3-5 Thanksgiving for their fellowship in the gospel. I. IS A NATURAL AND PROPER OF THE HEART, The apostle usually giving in the case of the Philippians. 1. Scripture has psalms of thanksgiving. (Nehemiah 12:8.) 2. We have constant reason for thanksgiving. We thank God for temporal mercies (Exodus 15:1, Exodus 15:2); for spiritual mercies (Romans 1:8; 1 Corinthians 1:4); for deliverance from the body of death (Romans 7:25); but, above all, for Christ, his unspeakable Gift (Luke 2:38). II. THE APOSTLE’S WAS BASED UPON HIS ENTIRE OF HIS . "Upon my whole remembrance of you." Gratitude is usually fed by memory. They had been often in his remembrance for ten years back. Every fresh token of their affection received in his trials and imprisonments would revive the thought of them. III. THE OF HIS . "Always in every prayer of mire for you all, making request with joy." There is something significant in "the studied cumulation’’ of the "alls" in the passage. It marks the overflowing heart. 1. The apostle was much in prayer for his converts. He had a large heart, for he prayed for them all, Ministers should bear their people much upon their hearts in prayer to God. They should pray always for their people. The apostle prayed for his converts as often as he remembered them This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Philippians 2:1 If there be therefore, any consolation in Christ. Mark the fervor of the apostle. Ὅραπῶςλιπαρῶςπῶςσφοδρῶςπῶςμετὰσυμπαωείαςπολλῆς (Chrysostom). He appeals to the Christian experience of the Philippians; if these experiences are real, as they are; facts verified in the believer’s consciousness; not talk, not mere forms of speech,—then fulfill ye my joy. Consolation; perhaps "exhortation" is the more suitable rendering in this place: if the presence of Christ, if communion with Christ, hath power to stir the heart, to stimulate the emotions, to constrain the will. If any comfort of love; comfort springing out of love. Love is the subjective result of the presence of Christ as an objective reality, and with love comes comfort. If any fellowship of the Spirit. If the indwelling of the Holy Ghost be true, a felt reality in the Christian life. Not, as some understand, "If there be any fellowship of spirit among themselves." If any bowels and mercies. Bowels (see note on Philippians 1:8), the seat of the feelings of compassion; mercies, those feelings themselves. The pronoun "any,’’ according to the reading of all the best manuscripts, is masculine singular; the word "bowels," being neuter plural εἴτιςσπλάγχνα If St. Paul really wrote thus, we must suppose that the warmth of his feelings suddenly led him to substitute σπλάγχνα for some other word originally in his thoughts. "Under any circumstances," says Bishop Lightfoot, "the reading εἴτις is a valuable testimony to the scrupulous fidelity of the early transcribers, who copied the text as they found it, even when it contained readings so manifestly difficult." Philippians 2:2 Fulfil ye my joy. St. Paul has already (Philippians 1:4) spoken of his joy derived from the life and conduct of the Philippian Christians; now he asks them to complete his joy by living in unity. There were disagreements among them (Philippians 4:2). That ye be like-minded, having the same love, being of one accord, of one mind. The apostle’s earnestness leads him to dwell on the idea of unify, clothing the one thought again and again in different words. Βαβαί says Chrysostom, ποσάκιςτὸαὐτὸλέγειἀπὸδιαθέσεωςπολλῆς. "Having the same love:" loving and beloved; ὁμοίωςκαὶφιλεῖνκαὶφιλεῖσθαι (Chrysostom). "Being of one accord σύμψυχοι," Bishop Ellicott renders more literally, "With accordant souls minding the one thing." Philippians 2:3 Let nothing be done through strife or vain-glory. Not "strife," but "faction," as R.V. The word is the same as that rendered "contention" in Philippians 1:10, where see note. Party spirit is one of the greatest dangers in running the Christian race. Love is the characteristic Christian grace; party spirit and vain-glory too often lead professing Christians to break the law of love. But in lowiness of mind let each esteem other better than themselves. In your lowliness; the article seems to have a possessive sense, the lowliness characteristic of Christians, which you as Christians possess. Ταπεινοφροσύνη an exclusively New Testament word: the grace was new, and the word was new. The adjective ταπεινός in classical Greek is used as a term of reproach—abject, mean. The life of Christ ("I am meek and lowly in heart") and the teaching of Christ ("Blessed are the poor in spirit") have raised lowliness to a new position, as one of the chief features in the true Christian character. Here St. Paul bids us, as a discipline of humility, to look at our own faults and at the good points in the character of others (comp. Romans 12:10). Philippians 2:4 Look not every man on his own things, but every man also on the things of others. Translate, "looking," as R.V., not making one’s own interest the one only object of life, but regarding also the interests, feelings, wishes, of others. Each man must in a measure look at his own things,—the καί implies that; but he must consider others if he is a Christian indeed. Philippians 2:5 Let this mind be in you, which was also in Christ Jesus; literally, according to the reading of the best manuscripts, mind this in you which was also (minded) in Christ Jesus. Many manuscripts take the words "every man" (ἕκαστοι) of Philippians 2:4 with Philippians 2:5: "All of you mind this." The words, "in Christ Jesus," show that the corresponding words, "in you," cannot mean "among you," but in yourselves, in your heart. The apostle refers us to the supreme example of unselfishness and humility, the Lord Jesus Christ. He bids us mind (comp. Romans 8:5) the things which the Lord Jesus minded, to love what he loved, to hate what he hated; the thoughts, desires, motives, of the Christian should be the thoughts, desires, motives, which filled the sacred heart of Jesus Christ our Lord. We must strive to imitate him, to reproduce his image, not only in the outward, but even in the inner life. Especially here we are biddcn to follow his unselfishness and humility. Philippians 2:6 Who, being in the form of God. The word rendered "being" (ὑπάρχων) means, as R.V. in margin, being originally. It looks back to the time before the Incarnation, when the Word, the Λόγοςἄσαρκος, was with God (comp. John 8:58; John 17:5, John 17:24). What does the word μορφή form, mean here? It occurs twice in this passage—Philippians 2:6, "form of God;" and Philippians 2:7, "form of a servant;" it is contrasted with σχῆμα fashion, in Philippians 2:8. In the Aristotelian philosophy (vide ’ De Anima,’ 2.1, 2) μορφή. is used almost in the sense of εἶδος, or τὸτίἦνεἶναι as that which makes a thing to be what it is, the sum of its essential attributes: it is the form, as the expression of those essential attributes, the permanent, constant form; not the fleeting, outward σχῆμα, or fashion. St. Paul seems to make a somewhat similar distinction between the two words. Thus in Romans 8:29; Galatians 4:19; 2 Corinthians 2:1-17:18; Philippians 2:10, μορφή (or its derivatives) is used of the deep inner change of heart, the change which is described in Holy Scripture as a new creation; while σχῆμα is used of the changeful fashion of the world and agreement with it (1 Corinthians 7:31; Romans 12:2). Then, when St. Paul tells us that Christ Jesus, being first in the form of God, took the form of a servant, the meaning must be that he possessed originally the essential attributes of Deity, and assumed in addition the essential attributes of humanity. He was perfect God; he became perfect (comp. Colossians 1:15; Hebrews 1:3; 2 Corinthians 4:4). For a fuller discussion of the meanings of μορφή and σχῆμα, see Bishop Lightfoot’s detached note, and Archbishop Trench, ’Synonyms of the New Testament,’ sect. 70. Thought it not robbery to be equal with God; R.V. "counted it not a prize [margin, ’a thing to be grasped’] to be on an equality with God." These two renderings represent two conflicting interpretations of this difficult passage. Do the words mean that Christ asserted his cssential Godhead ("thought it not robbery to be equal with God," as A.V.), or that he did not cling to the glory of the Divine majesty ("counted it not a prize," as R.V.)? Both statements are true in fact. The grammatical form of the word ἁρπαγμός, which properly implies an action or process, favors the first view, which seems to be adopted by most of the ancient versions and by most of the Latin Fathers. On the other hand, the form of the word does not exclude the passive interpretation; many words of the same termination have a passive meaning, and ἁρπαγμός itself is used in the sense of ἅρπαγμα by Eusebius, Cyril of Alexandria, and a writer in the ’Catena Possini’ on Mark 10:42 (the three passages are quoted by Bishop Lightfoot, in loco). The Greek Fathers (as Chrysostom ὉτοῦΘεοῦυἱὸςοὐκἐφοβήθηκαταβῆναιἀπὸτοῦἀξιώματος, etc.) generally adopt this interpretation. And the context seems to require it. The aorist ἡγήσατο points to an act, the act of abnegation; not to a state, the continued assertion. The conjunction "but" (ἀλλὰ) implies that the two sentences are opposed to one another. He did not grasp, but, on the contrary, he emptied him-sell The first interpretation involves the tacit insertion of "nevertheless;" he asserted his equality, but nevertheless, etc. And the whole stress is laid on the Lord’s humility and unselfishness. It is true that this second interpretation does not so distinctly assert the divinity of our Lord, already sufficiently asserted in the first clause, "being in the form of God." But it implies it. Not to grasp at equality with God would not be an instance of humility, but merely the absence of mad impiety, in one who was not himself Divine. On the whole, then, we prefer the second interpretation. Though he was kern the beginning in the form of God, he did not regard equality with God as a thing to be grasped, a prize to be tenaciously retained. Not so good is the view of Meyer and others: "Jesus Christ, when he found himself in the heavenly mode of existence of Divine glory, did not permit himself the thought of using his equality with God for the purpose of seizing possessions and honor for himself on earth." The R.V. rendering of the last words of the clause," to be on an equality," is nearer to the Greek and better than the A.V., "to be equal with God." Christ was equal with God (John 5:18; John 10:30). He did not cling to the outward manifestation of that equality. The adverbial form ἴσα implies the state or mode of equality rather than the equality itself. Philippians 2:7 But made himself of no reputation; rather, as R.V., but emptied himself; not, he indeed, of the Godhead, which could not be, but of its manifestation, its glory. This he did once for all, as the aorist implies, at the Incarnation. The word "emptied’ involves a previous fullness, "a precedent plenitude" (Pearson on the Creed, Philippians 2:25). The Divine majesty of which he emptied himself was his own, his own rightful prerogative; and his humiliation was his own voluntary act—he emptied himself. "He used his equality with God as an opportunity, not for self-exaltation, but for sell abasement" (Alford). "Manebat plenus, John 1:14, et tureen perinde se gessit ac si esset" (Bengel). And took upon him the form of a servant; rather, as R.V., taking the form. The two clauses refer to the same act of self-humiliation regarded from its two sides. He emptied himself of his glory, taking at the same time the form (μορφήν as in John 1:6, the essential attributes) of a servant, literally, of a slave. Observe, he was originally (ὑπάρχων) in the form of God; he took (λαβών) the form of a slave. The Godhead was his by right, the manhood by his own voluntary act: both are equally real; he is perfect died and perfect Man. Isaiah prophesied of Christ (Isaiah 49:1-26 and Isaiah 52:1-15.; comp. Acts 2:13, in the Greek or R.V.) as the Servant of Jehovah; he came to do the Father’s will, submitting his own will in all things: "Not as I will, but as thou wilt". And was made in the likeness of men; translate, becoming, or, as R.V., being made (aorist participle). This clause is another description of the one act of the Incarnation he was God, he became man. Form (μορφή) asserts the reality of our Lord’s human nature. Likeness (ὁμοίωμα) refers only to external appearance: this word, of course, does not imply that our Lord was not truly man, but, as Chrysostom says (’Hom.,’ 8.247), he was more. than man; "We are soul and body, but he is God and soul and body." The likeness of men; because Christ is the Representative of humanity: he took upon him, not a human person, but human nature. He is one person in two natures. As Bishop Lightfoot says, "Christ, as the second Adam, represents, not the individual man, bat the human race." Philippians 2:8 And being found in fashion as a man. He humbled himself in the Incarnation; but this was not all. The apostle has hitherto spoken of our Lord’s Godhead which he had from the beginning, and of his assumption of our human nature. He now speaks of him as he appeared in the sight of men. The aorist participle, "being found (εὑρεθείς)," refers to the time of his earthly life when he appeared as a man among men. Fashion (σχῆμα), as opposed to form (μορφή), implies the outward and transitory. In outward appearance he was as a man; he was more, for he was God. He humbled himself, and became obedient unto death; translate, as R.V., obedient. The participle implies that the supreme act of self-humiliation consisted in the Lord’s voluntary submission to death. the obedience of his perfect life extended even unto death. "He taketh away [literally, ’beareth,’ αἴρει] the sin of the world;" "The wages of sin is death;" therefore he suffered death for the sin which, himself sinless, he vouchsafed to bear. Here we may remark in passing that this connection of death with sin must have made death all the more awful to our sinless Lord. Even the death of the cross. No ordinary death, but of all forms of death the most torturing, the most full of shame—a death reserved by the Romans for slaves, a death accursed in the eyes of the Jews (Deuteronomy 21:23). Philippians 2:9 Wherefore God also hath highly exalted him. The exaltation is the reward of the humiliation: "He that humbleth himself shall be exalted." Better, as R.V., highly exalted. The aorist (ὑπερύψωσεν) refers to the historical facts of the Resurrection and Ascension. And given him a Name which is above every name; read and translate, as R.V., and gave unto him the Name. The two aorist verbs, "highly exalted" and "freely gave" (ἐχαρίσατο), refer to the time of our Lord’s resurrection and ascension. He voluntarily assumed a subordinate position; God the Father exalted him. We must read, with the best manuscripts, the Name. This seems to mean, not the name Jesus, which was given him at his circumcision, in accordance with the angel’s message; but the name Lord or Jehovah (comp. Philippians 2:11), which was indeed his before his incarnation, but was given (comp. Matthew 28:18, "All power is given unto me in heaven and in earth") to Jesus Christ, the incarnate Son, God and Man in one Person. Or more probably, perhaps, the word "Name" is used here, as so often in the Hebrew Scriptures, for the majesty, glory, dignity, of the Godhead. Compare the oft-repeated words of the psahnist, "Praise the Name of the Lord." So Gesenius, in his Hebrew lexicon on the word M#$’ he explains the Name of the Lord as (b) Jehovah as being called on and praised by men; and (c) the Deity as being present with mortals (comp. Ephesians 1:21; Hebrews 1:4). Philippians 2:10 That at the name of Jesus every knee should bow; translate, in the name, not at (comp. Isaiah 45:23, quoted in Romans 14:10, Romans 14:11). The words may mean, either that all prayer must be offered to God in the name of Jesus, through his mediation; or that all creation must offer prayer to him. Both alternatives are true, and perhaps both are covered by the words; but the second seems to be principally intended (comp. Psalms 63:4, "I will lift up my hands in thy Name." Comp. also (in the Greek) Psalms 43:1-5:9; Psalms 104:3; 1 Kings 8:44; also the common Septuagint phrase, ἘπικαλεῖσθαιἐνὀνόματιΚυρίου). Observe, the words are, not "the name Jesus," but "the name of Jesus;" the name, that is, which God freely gave to him (1 Kings 8:9), It is the name which is above every name, that is, the majesty, the glory of Jesus, which is to be the object of Christian worship. The end of the whole passage being the exaltation of Jesus, it seems more natural to understand this verse of worship paid to Jesus than of worship offered through him to God the Father. Observe also that the words (Isaiah 45:23) on which this passage is formed are the words of Jehovah: "Unto me every knee shall bow, every tongue shall swear." They could not be used without impiety of any but God. Of things in heaven, and things in earth, and things under the earth. Perhaps the angels, the living, and the dead; or, more probably (comp. Revelation 5:13 and Ephesians 1:21, Ephesians 1:22), all creation, animate and inanimate, is represented as uniting in the universal adoration. Philippians 2:11 And that every tongue should confess that Jesus Christ is Lord. Every tongue; all creatures endowed with the gift of speech. The word rendered "confess" is commonly associated with the idea of thanksgiving, as in Matthew 11:25, and generally in the Septuagint. Every tongue shall confess with thankful adoration that he who took upon him the form of a slave, is Lord of all. To the glory of God the Father. The glory of God the Father, from whom, as the original Source, the whole scheme of salvation proceeds, is the supreme and ultimate object of the Savior’s incarnation. Philippians 2:12 Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence. St. Paul passes to exhortation grounded on the Lord’s perfect example. "Ye obeyed" (ὑπηκούσατε) answers to the γενόμενοςὑπήκοος of Philippians 2:8, and τὴνἑαυτῶνσωτηρίαν corresponds with the Savior’s exaltation described in Philippians 2:9-11. He encourages them by acknowledging their past obedience; he urges them to work, not for the sake of approving themselves to their earthly teacher, but to think of their unseen Lord, and to realize his presence all the more in St. Paul’s absence. Work out your own salvation. Complete it; God has begun the work; carry it out unto the end. Comp. the same word in Ephesians 6:13, "having done all." Christ’s work of atonement is finished: work from the cross: carry out the great work of sanctification by the help of the Holy Spirit. Your own: it is each man’s own work; no human friend, no pastor, not even an apostle, can work it for him. With fear and trembling. "Servi esse debetis exemplo Christi" (Bengel). Have an eager, trembling anxiety to obey God in all things, considering the tremendous sacrifice of Christ, the unspeakable depth and tenderness of his love, the immense importance of a present salvation from sin, the momentous preciousness of a future salvation from death. Philippians 2:13 For it is God which worketh in you. "Prmsens vobis," says Bengel, "etiam absente me." Worketh (ἐνεργῶν); not the same word as "work out" (κατεργάζεσθε) in Philippians 2:12; acts powerfully, with energy. In you; not lnerely among you, but in the heart of each individual believer. Both to will and to do; translate, with R.V., to work; the same word as before, ἐνεργεῖν. "Nos ergo volumus, sed Deus in nobis operatur et velle: nos ergo operamur, sed Deus in nobis operatur ct operari". The grace of God is alleged as a motive for earnest Christian work. The doctrines of grace and free-will are not contradictory: they may seem so to our limited understanding; but in truth they complete and snpplement one another. St. Paul does not attempt to solve the problem in theory; he bids us solve it in the life of faith. Of his good pleasure (εὐδοκίας). As the glory of God is the ultimate end (Philippians 2:11), so the good will of God is the first cause of our salwttiou: "God will have all men to be saved" (1 Timothy 2:4.). Philippians 2:14 Do all things without murmurings and disputings. Obedience must be willing and cheerful. The word rendered "murmurings" (γογγυσμός) is that constantly used in the Septuagint of the murmurings of the Israelites during their wanderings. Διαλογισμοί may mean, as here rendered, "dis-putings,’’ or more probably, in accordance with the New Testament use of the word, questionings, doubtings. Submission to God’s will must be inward as well as outward. Philippians 2:15 That ye may be blameless and harmless; read, with the best manuscripts, that ye may become; an exhortation to continued progress. "Harmless;" rather, pure, simple; literally, unmixed. The sons of God, without rebuke, in the midst of a crooked and perverse nation; rather, children, without the article. "The slave may murmur," says Chrysostom, "but what son will murmur, who, while working for his father, works also for himself?" Substitute "blameless" for "without rebuke," and "generation" for "nation." There is a close resemblance bore, especially in the Greek, and an evident reference to Deuteronomy 32:5. The Philippians are exhorted to exhibit in their lives a contrast to the behaviour of the rebellious Israelites. Among whom ye shine as lights in the world; not "shine," but, as R.V., are seen or appear. Lights; literally, luminaries. The word is used in Genesis 1:14, Genesis 1:16 of the sun and moon. Comp. Ecclesiasticus 43:7 and Wis. 13:2, "where φεστῆρεςὀυρανοῦ is exactly equivalent to φωστῆρεςἐνκοσμῷ here, the κοσμός of this place being the material world, the firmament; not the ethical world, which has been already expressed by the crooked and perverse nation" (Trench, ’Synonyms of the New Testament’). Philippians 2:16 Holding forth the word of life. Holding out to others. Meyer translates "possessing," and others, as Bengel, "holding fast. This clause should be taken with the first clause of Php 2:15, "That ye may be blameless," etc., he the words, "among whom," etc.. he being parenthetical. That I may rejoice in the day of Christ; literally, for matter of boasting to me against the day of Christ. He boasts or glories in their salvation. "The day of Christ," says Bishop Lightfoot, "is a phrase peculiar to this Epistle, more commonly it is ’ the day of the Lord.’" That I have not run in vain, neither labored in vain; translate, did not. The verbs me aorist. He looks back upon his finished course (comp. Galatians 2:2). Philippians 2:17 Yea, and if I be offered upon the sacrifice and service of your faith. He again compares the advantages of life and death, as in Philippians 1:20-25. In the last verse he was speaking of the possibility of looking back from the day of Christ upon a life of prolonged labor. Here he supposes the other alternative. The form of the sentence, the particles used (λειτουργία), and the indicative verb, all imply that the apostle looked forward to a martyr’s death as the probable end of his life of warfare: Yea. he if I am even offered, as seems likely, and as I expect. Offered; the word means "poured out" as a libation or drink offering. St. Paul regards his blood shed in martyrdom as a libation poured forth in willing sacrifice. See 2 Timothy 4:6, Ἐγὼγὰρἤδησπένδομαι, "I am already being poured forth: the libation is commencing, the time of my departure is at hand." Compare also the similar words of Ignatius, ’Rom.’ 2, and the words of the dying Seneca (Tacitus, ’Annals,’ 15.64). Some think that the apostle, writing, as he does, to converted heathen, draws his metaphor from heathen sacrifices: in those sacrifices the libation was a much more important element than the drink offering in the Mosaic rites; and it was poured upon the sacrifice, whereas the drink offering seems to have been poured around the altar, not upon it. On the other hand, the preposition ἐπὶ is constantly used of the Jewish drink offering, and does not necessarily mean upon, but only "in addition to," or "at;" the drink offering being an accompaniment to the sacrifice. Service (λειτουργία). This important word denotes in classical Greek (1) certain costly public offices at Athens, discharged by the richer citizens in rotation; (2) any service or function in the Greek Scriptures it is used of priestly ministrations (Hebrews 8:6; Hebrews 9:21; comp. also Romans 15:16). In ecclesiastical Greek it stands for the order of the Holy Communion, the ancient liturgies; it is sometimes used loosely for any set form of public prayer. The analogy of Rom 12:1, Where St. Paul exhorts Christians to present their bodies a living sacrifice, suggests that here the Philippians are regarded as priests, offering the sacrifice of their faith, their hearts, themselves, in the ministrations of the spiritual priesthood; St. Paul’s blood being represented as the accompanying drink offering. Others, comparing Romans 15:16, where also sacrificial words are used, regard St. Paul himself as the ministering priest, and understand the metaphor of a priest slain at the altar, his blood being shed while he is offering the sacrifice of their faith. I joy, and rejoice with you all. Meyer, Bengel, and others prefer "congratulate" as the rendering of συγχαίρω "I rejoice with you." Philippians 2:18 For the same cause also do ye joy, and rejoice with me; or, as R.V., in the manner. Their joy is to be like his, to mingle with his joy. The second clause may be rendered, as in Philippians 2:17, "and congratulate me." Philippians 2:13 But I trust in the Lord Jesus to send Timotheus shortly unto you; read and translate, with R.V., I hope in the Lord Jesus. He had urged them, in Philippians 2:12, not to depend too much on human teachers; but "much more in nay absence work out your own salvation;" still he will give them what help he can—he will send Timotheus. In the Lord Jesus (comp. Philippians 1:8, Philippians 1:14; Philippians 3:1-21:24). Bishop Lightfoot has a beautiful note here: "The Christian is a part of Christ, a member of his body. His every thought and word and deed proceed from Christ, as the center of volition. Thus he loves in the Lord, he hopes in the Lord, he boasts in the Lord, he labors in the Lord. He has one guiding principle in acting and forbearing to act, ’only in the Lord’ (1 Corinthians 7:39)."That I also may be of good comfort, when I know your state. Timothy is both to assist the Philippians by his presence and counsel, and to comfort St. Paul by bringing back tidings of their Christian life. Philippians 2:20 For I have no man like-minded; literally, of equal soul (comp. Deuteronomy 13:6, "Thy friend, which is as thine own soul"). "Timotheus,’ says Bengel, "is a second Paul: where he is, there you should think that I myself am present." Others, not so well, explain the words, "I have no one like Timothy." The expression must, of course, be limited to those present at the moment, and available for the mission: it cannot in-elude St. Luke. Who will naturally care for your state (ὅστις); such as will care. Naturally; with a true, genuine affection. Timothy’s love for St. Paul as his spiritual father will inspire him with genuine love for those who were so dear to St. Paul. Care is a strong word, μεριμνήσει, will be anxious (comp. Matthew 6:31). Philippians 2:21 For all seek their own, not the things which are Jesus Christ’s. All of them, he says (οἱπάντες); Timothy is the one exception. He calls those about him brethren in Philippians 4:21; but, it seems, they were like St. Paul, not willing to spend and to be spent for the salvation of souls. It was a great sacrifice in one who so yearned for Christian sympathy to submit to the absence of the one true loving friend. St. Paul’s spiritual isolation increases our wonder and admiration for the strain of holy joy which runs through this Epistle. Philippians 2:22 But ye know the proof of him. Ye recognize from your former experience (Acts 16:1-40.) his approved character. That, as a son with the father, he hath served with me in the gospel; translate, with R.V., that, as a child serveth a father, so he served with me in furtherance of the gospel. Served ἐδούλευσεν); as a slave. He was both a son and servant to St. Paul, and also a fellow-worker with St. Paul, both being slaves of God. Philippians 2:23 Him therefore I hope to send presently, so soon as I shall see how it will go with me. Presently; rather, forthwith, as R.V. Dr. Farrar translates, "As soon as I get a glimpse." The oldest manuscripts here read ἀφίδω (remarkable for the aspirate) instead of ἀπίδω. Philippians 2:24 But I trust in the Lord that I also myself shall come shortly. Notice the variations of tone respecting his prospects of release. "I know" (Philippians 1:25), "I hope" (Philemon 1:22, in the Greek), "I trust" here. The apostle was subject, like all of us, to changing currents of thought, to the ebb and flow of spirits; but his trust was always in the Lord. "Behold," says Chrysostom, "how he makes all things depend upon God." His hope, in all probability, was fulfilled (see Titus 2:12). Philippians 2:25 Yet I supposed it necessary to send to you Epaphroditus; translate, but I count it necessary. Ἡγησάμην here and in Philippians 2:28 are epistolary aorists; they point, that is, to the time of reading the letter, not to that of writing it; and are therefore to be rendered by the English present. Epaphroditus is mentioned only in this Epistle. Epaphras is the contracted form, but the name is a common one, and there is no evidence of his identity with the Epaphras of Colossians and Philemon. He seems to have been the bearer of this Epistle. St. Paul felt that to come himself, or even to send Timothy, might possibly not be in his power; he thought it necessary, a matter of duty, to send Epaphroditus at once. My brother, and companion in labor, and fellow-soldier. Mark how the epithets rise one above another; they imply fellowship in religion, in work, in endurance. But your messenger, and he that ministered to my wants. "Your" refers to both clauses; "your messenger, and (your) minister to my need." Epaphroditus had brought to St. Paul the contributions of the Philippians (Philippians 4:18). Some think that the word rendered "messenger" (ἀπόστολος, literally "apostle") means that Epaphroditus was the apostle, that is, the bishop of the Philippian Church. It may be so (comp. Philippians 4:3, and note); but there is no proof of the establishment of any diocesan bishops, except St. James at Jerusalem, at so early a period. The word ἀπόστολος. both here and in 2 Corinthians 8:23 (ἀπόσψολοςἐκκλησιῶν), is probably used in its first meaning in the sense of messenger, or delegate. The Greek word for minister, λειτουργός, seems to imply, like λειτουργία in Verse 30, that St. Paul regarded the alms of the Philippians as an offering to God, ministered by Epaphroditus. (But see Romans 13:6, also 2 Kings 4:43; 2 Kings 6:15, etc. in the Greek.) Philippians 2:26 For he longed after you all. The verb is strengthened by the preposition: "was eagerly longing." Perhaps it should be rendered. he "is longing;" like "I count it necessary," in Philippians 2:25. And was full of heaviness, because that ye had heard that he had been sick. "Full of heaviness" (ἀδημονῶν) is the word used of our blessed Lord in his agony (Matthew 26:37). Some derive it from ἄδημος, he away from home; others, more probably, from ἄδην, in the sense of loathing, weariness, satiety. The word implies heart-sickness, restless; unsatisfied weariness, produced by some overwhelming distress. Philippians 2:27 For indeed he was sick nigh unto death: but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow. St. Paul recognizes the thankfulness of Epaphroditus for the recovery of his health: he shares that thankfulness himself. Mark his human sympathies; he had a "desire to depart," but he rejoices in the recovery of his friend. St. Paul does not seem to have healed Epaphroditus. The power of working miracles, like that of foreseeing the future (comp. Philippians 1:25, and note), was not, it seems, continuous; both were exercised only in accordance with the revealed will of God and on occasions of especial moment. Philippians 2:28 I sent him therefore the more carefully, that, when ye see him again, ye may rejoice, and that I may be the less sorrowful; rather, I send him (epistolary aorist, as Philippians 2:25), I send him with the letter. Perhaps "again" is better taken with the following clause; "that when ye see him, ye may again rejoice." Note St. Paul’s ready sympathy with the Philippians: their restored joy will involve a diminution of his sorrow. Mark also the implied admission that sorrows must still remain, though spiritual joy brightens and relieves them. "Sorrowful, yet always rejoicing" (2 Corinthians 6:10). Philippians 2:29 Receive him therefore in the Lord with all gladness; and hold such in reputation: In the Lord (see note on Philippians 2:19; comp. Romans 16:2). With joy on every account. Notice the constant repetition of the word "joy," characteristic of this Epistle. Philippians 2:30 Because for the work of Christ he was nigh unto death. The readings vary between "Christ" and "the Lord." One ancient manuscript reads simply, "for the work’s sake." The work in this case consisted in ministering to the wants of St. Paul. Translate the following words, with R.V., he came nigh unto death. Not regarding his life; rather, as R.V., hazarding his life, which translation represents the best-supported reading, παραβολευσάμενος: the verb literally means "to lay down a stake, to gamble." Hence the word Parabolani, the name given to certain brotherhoods in the ancient Church who undertook the hazardous work of tending the sick and burying the dead in times of pestilence. The A.V. represents the reading παραβουλευσάμενος consulting amiss. To supply your lack of service toward me; rather, as R.V., that which was lacking in your service. The Philippians are not blamed. Epaphroditus did that which their absence prevented them from doing. His illness was caused by over-exertion in attending to the apostle’s wants, or, it may be, by the hardships of the journey. Υμῶν must be taken closely with ὑστέρημα, the lack of your presence. St. Paul, with exquisite delicacy, represents the absence of the Philippians as something lacking to his complete satisfaction, something which he missed, and which Epaphroditus supplied. Philippians 2:1-4 Exhortation to unity. I. St. PAUL’S ERNEST DESIRE FOR THE UNITY OF THE. CHURCH. 1. He desires that unity because he loves them. His happiness is bound up with their spiritual welfare. "Fulfil ye my joy," he says; he had learned to look upon the things of others; his deepest joy depended, not on his own personal comforts, but on the spiritual progress of those whom he loved. The remembrance of the Philippians (Philippians 1:3, Philippians 1:4), the thought of their Christian love, brought joy to his heart. He asks them now to fulfill his joy, to increase, to complete it; and that not by gifts (gifts they had sent again and again), but by living together in holy love, by keeping "the unity of the Spirit in the bond of peace." 2. He desires that unity because Christ desires it. He longed for the Philippians "in the bowels of Jesus Christ." His life was Christ, "Christ liveth in me," he said; therefore he loved with the love of Christ, and Christ prayed for the unity of the Church. That unity (the Lord Jesus said) should be the mark and badge of his disciples (John 13:35); it should be the means of leading the world to believe in his mission, in his gospel (John 17:21, John 17:23). 3. He shows the earnestness of his desire by dwelling on the thought of unity. He repeats his exhortation again and again. "Mind the same things," he says; have the same motives, the same desires, the same circle of thoughts. Have the same love; set your love on the stone Lord Jesus Christ; regard for his sake with a common love all who are called by his Name. Let your souls be knit together in a similarity of affections, wishes, feelings. Let the central thought, the aim of your lives, be one; the one thing needful, the excellency of the knowledge of Christ. II. THE MOTIVES WHICH SHOULD URGE TO FOLLOW AFTER UNITY. These are to be found in the inner experiences of the Christian life. 1. The indwelling presence of Christ. That presence stimulates, quickens, encourages. It is the life of the Christian soul; and that life is diffused through all the members of the out body, through all the branches of the one Vine. Their spiritual life is one; unity aids its development; discord checks its growth. 2. The felt comfort of Christian love. Love is the bond of unity; the mutual love of Christians binds together the Christian Church. the truest joy springs out of love. Love comforts, blesses with a holy joy, the heart that entertains its sacred influences. The experience of the blessedness of Christian love should draw Christians nearer to one another in ever closer union. 3. The gift of the Spirit. The one Holy Spirit of God, in whose gifts and graces all in varying degrees participate (1 Corinthians 12:4-12), knits together all the members of Christ into one communion and fellowship. The presence of that one Spirit in each individual Christian constitutes the inner unity of the Church. That inner unity should find its natural expression in outward agreement. 4. The tender feelings of the Christian heart. The life of Christ in the soul, the presence of the blessed Spirit, lead the disciple to imitate his Lord, to learn of him tenderness and compassion. St. Paul asks the Philippians to show their love, their compassion for him by living in unity. If these spiritual truths are real facts to you, he says, verified in your own experience, fulfill ye my joy; be one in spirit and in heart. III. UNITY IMPLIES . It is pride, self-conceit, that leads to strife and debate; avoid party spirit, avoid vain-glory. 1. Party spirit (ἐριθεία) is one of the works of the flesh. (Galatians 5:20.) Party spirit arrays men in factions against one another; they think more of their party than of Christ, more of party triumphs than of the progress of the gospel. This evil tendency soon found a place in the Church. Christians began early to say, "I am of Paul, and I of Cephas." "Is Christ divided?" St. Paul asks in indignant sorrow; there is one body in Christ. 2. Humility is essential for preservation of unity. Vain-glory must be wholly excluded from the motives and thoughts of the true Christian. Human ambitions are empty and vain; the one true ambition is to please God. We are ambitious (φιλοτιμούμεθα), says St. Paul (2 Corinthians 5:9), to be well-pleasing unto him. It is vain-glory that distracts the Church and rends the body of Christ. So far as it intrudes itself into the motives, it destroys the truth and inner beauty of the religious life. Humility is a Christian grace, a product of Christianity. The example of Christ has shed a halo round a word which to the heathen spoke of meanness and cowardice. Holy Scripture has taken it and filled it with a new and blessed meaning; it suggests to the Christian the deepest piety, the inmost reality of personal religion. Humility lies at the very basis of the Christian character. "Blessed are the poor in spirit," is the first of the beatitudes. There is no true holiness that is not grounded on humility; for "God giveth grace to the humble." Therefore "let each esteem other better than themselves." The highest saints feel and own themselves to be the chief of sinners. The nearer they draw to the Sun of righteousness, the more clearly they see their own guilt and unworthiness. "He that abaseth himself shall be exalted." Hence the value of St. Paul’s rule to esteem others better than ourselves. We are templed to magnify our own virtues and the faults of others. True wisdom reverses this. We are to consider others, not for self-exaltation, but for self-abasement. We are to look on our own faults to correct them, on the good points in others to imitate them. 3. True humility implies unselfishness. The Christian must not put himself first; he must not regard his own wishes, his own interest, as the one thing to be thought of. He must consider the feelings of others, their desires, their wants. Only true humility will enable him to do this. But it is a hard lesson; there is need of more than words; there is need of a strength not our own; there is need of the stimulating influence of a great example. Lessons. 1. Learn to search your heart for the realities of Christian experience; you will find them there, if you are indeed living in fellowship with Christ. 2. Pray for grace to feel real joy in the religious progress of others. 3. Endeavour to keep the unity of the Spirit in the bond of peace. 4. Be on your guard against party spirit and vain-glory. Strive to be first in humility and self-abasement; it is the secret of Christian joy and Christian growth. Philippians 2:5-11 The example of type Lord Jesus. I. THE OF the Lord JESUS CHRIST IS THE ONE RULE OF . 1. In the outward life. He pleased not himself; he sought not the high places of the world; he did not choose a life of ease, comfort, pleasure. He lived for others; he went abrupt doing good; He cared for the temporal needs of the sick and poor. He cared for the souls of all. 2. In the inner life of thought and feeling. The Christian must mind the things which the Lord Jesus minded; his thoughts, wishes, motives should be the thoughts, wishes, motives which filled the sacred heart of Jesus Christ our Lord. Holy Scripture bids us purify ourselves even as he is pure. The standard is very high, above us, out of our reach. But it is the end to which the high calling of the Christian points; it should be the object of all the longings of our hearts, to know Christ, to love Christ, to be made like unto Christ—like him in the outward life of obedience, like him in the inner live of holy thought. II. THE EXAMPLE DRAWN OUT IN ITS DETAILS. Christ looked not upon his own things—his Divine glory, his equality with God the Father. He looked ripen the things of others—our helplessness, our danger, our need of a Savior. 1. What he was. He was God; the Word was God in the beginning, "God only begotten" (the reading of the most ancient manuscripts in John 1:18), begotten of his Father before the world was. When God only was, and there was none but God; before the ages were, the Word was God. "Before Abraham was, I am," the Savior said, in John 8:58, where he vindicates his right to the incommunicable Name, Jehovah. He was God, then, by nature, by inalienable right, one with the Father, being "the Brightness of his glory, and the express Image of his person; "possessed of all the fullness of the Godhead; all the splendor the glory, the omnipotence, all the essential attributes, of Deity. Thus he was in the form of God, on an equality with God. But he did not count this inconceivable glory a thing to be grasped, to be clung to. He looked on the things of others, blessed be his holy Name! 2. What he became. He emptied himself of that effulgence which flesh could not behold and live. He took the form of a servant, the likeness of humanity. In outward fashion he became as one of us, though he ceased not to be God. this whole humiliation, from the Incarnation to the cross, was his own voluntary act: "I lay down my life of myself." That stupendous act of self-sacrifice wholly transcends the reach of human thought. The difference between the greatest king and the meanest slave is absolutely nothing compared with the abyss that separates humanity from Deity. That abyss beyond measure is the measure of the love of Christ which passeth knowledge. 3. Still he looked not on he his own things; he chose the lowest place upon earth. He despised not the carpenter’s shop at Nazareth; he shed a new dignity on honest labor by his own example; he gave a new glory to humility which had no glory hitherto; he was content to obey: "Not my will, but thine, be done." He humbled himself and became obedient. His obedience extended through every detail of his most holy life; he sought not his own glory; it culminated in his death: it could reach no further; he became obedient unto death. And that death was the death of the cross—the cruel, lingering, shameful death reserved for slaves and the worst of criminals. Life has many strange contrasts—wealth and abject poverty, joy and utter misery. There never was contrast like this—omnipotence and seeming helplessness, the glory-throne on high and the awful cross, He loved us so very dearly. That astonishing love is set before us as our example. III. HIS UPON HIS . 1. Christ humbled himself, wherefore God highly exalted him. Wherefore; it is a great word, it expresses a law of God’s kingdom. Exaltation follows on self-abasement, glory on humility. It was so with Christ our Lord. God exalted him, the incarnate Son, Jesus, perfect God, but also (blessed be his holy Name!) perfect Man, high above all heavens. He became obedient unto death; wherefore God gave unto him the name which is above every name. Unto Jesus, God and Man, all power is given in heaven and in earth, all the unutterable glory, all the majesty of the Godhead. 2. Therefore all prevailing prayer is made in his Name. "If ye shall ask anything in my Name, I will do it." All prayer is offered through his mediation. We plead before the throne of grace his perfect obedience, his precious death, his atoning blood, the blood that cleanseth from all sin. "Through Jesus Christ our Lord" is the prevailing close of every Christian prayer. 3. He himself is the object of Christian worship. All creation in heaven and earth and under the earth bows the knee to him in adoration. All tongues must confess with thanksgiving that he is Lord. Worship of offered to him redounds to the glory of God the Father, for it is God who exalted him. IV. THE IS AS HIS MASTER, THE SERVANT AS HIS LORD. The life of Christ, in a sense, repeats itself in each one of his elect. They share his humiliation, his cross; they shall share his glory, his throne (Revelation 2:21). 1. I am crucified with Christ. We must imitate him in his humiliation, emptying ourselves of pride and self-indulgence. We must deny ourselves, mortifying the old man, crucifying the flesh with the affections and lusts, dying through the power of the most holy cross to the world and to the flesh. 2. So shall we rise with him—now, unto newness of life; hereafter, to behold him in his glory, to sit with him in his throne. "He that shall humble himself shall be exalted." Self-abasement must come first, then the glory; first the cross, then the crown. LESSONS. 1. Learn never to let a day pass without meditation on the great Example. Contemplate with wondering thankfulness the great mystery of the Incarnation. Strive with all the energy of your spirit to fix your thoughts in awe, in penitence, in adoring love, upon the cross of the Lord Jesus Christ. Intense meditation on that tremendous sacrifice is the greatest help towards a holy life. 2. Pray for grace to imitate him in his humility, in his unselfish love. Philippians 2:12, Philippians 2:13 What should be the result of Christ’s example? I. . 1. Christ became obedient even unto death. The Philippians have hitherto been obedient; they were obedient when the apostle called them to faith and repentance; let them be obedient now. 2. That obedience is due to God who sooth the heart. We must not depend too much on human teachers, whether present or absent; we must look to the unseen Savior who is ever present, and work out, each one for himself, our own salvation. II. EARNEST EFFORT TO SAVE OUR SOULS. 1. Because our salvation was the end of Christ’s humiliation. He came into the world to save sinners. The greatness of his self-sacrifice shows the momentous importance of the object for which he humbled himself. The cross of Christ throws a bright light on the tremendous alternative—life or death, salvation or damnation. 2. Because of salvation is lost, all is lost. The word σωτηρία means simply safety—safety from anything that may harm us, from danger, sickness, death. In Holy Scripture it means the safety of the soul, (1) from sin, which is the sickness of the soul; (2) from death the death of the soul, which is eternal death. It is a precious word, for it points to unspeakable blessedness; an awful word, for it suggests a fearful alternative. It reminds us of that condemnation, that horror of eternal despair, which must be the portion of the lost. That great danger threatens us; we need to be saved from it, and therefore from sin. 3. Because our salvation must be wrought out by ourselves: no other man can do it for us. The Lord Jesus Christ is our Savior; he is the Alpha and the Omega, the Beginning and the End. "By grace ye are saved,… he and that not of yourselves; it is the gift of God." Our salvation is the work of God. But there are two sides to the same great truth. It is his work, and yet it is ours. Both views of the one truth are presented to us in Holy Scripture. Both are true; they meet somewhere above our heads. Now we know in part; our standpoint is not high enough to command a connected view of all God’s dealings with men. But we can see far enough to guide us on our way to heaven; we know enough for the needs of the Christian life. We know that Christ is our only Savior; he came into the world to save sinners; he died for all. But Holy Scripture bids us to carry out the work of salvation in our own souls, to complete it, working from the cross, in the faith of Christ. There is need of persevering energy. Others may guide, comfort, exhort; but each man must work out his own salvation for himself in the depths of his spirit,—it cannot be done by deputy. We must work, for God bids us; we must work, for we have an irresistible consciousness of power to choose the good and to avoid the evil. But we must trust wholly in Christ. He is the Author and Finisher of our faith. It is he that saves us, not we ourselves. III. A ANXIETY TO PLEASE GOD. 1. If we are in earliest, there must sometimes be fear and trembling in our religious life. The work is so very momentous; it is no matter for indifference or lukewarmness. We must pass the time of our sojourning here in fear, for we were "redeemed … with the precious blood of Christ." The greatness of the ransom shows the greatness of the danger. We must pray for grace to serve God acceptably, with reverence and godly fear; for true religion involves a deep, awful reverence for the majesty of God. Reverence is an essential clement in true holiness. "Hallowed be thy Name" is the first petition in the prayer which the Lord himself hath taught us; and with reverence must be mingled holy fear—the fear of undue familiarity intruding itself into our solemn worship; the fear of displeasing God who will judge us, who gave his blessed Son to die for us, by unfaithfulness in our daily lives. 2. The ground both for fear and for encouragement. God worketh in us. It is a ground for fear; for if it is God that worketh in us, then to take part with the flesh is to strive against the Most High, to resist the Holy Ghost—a most awful danger. And it is a ground for encouragement; for if it is God that hath begun the good work within us, we may be confident that he will carry it on. His strength, if only we persevere, will be made perfect in our weakness. Man can do nothing without God, and God will do nothing without man. He bids us work out our own salvation, because he worketh in us both to will and to do. Holy desires and just works alike proceed from him. Yet, though he willeth that all men should be saved, all are not saved; for they will not conic unto him that they might have life. The problem is insoluble in theory; it is solved in the religious life. If we live in the faith of the Son of God, the very sense of entire dependence upon him will urge us to work out to the end the salvation which he hath wrought for us by his precious blood-shedding, which he is working within us by the gift of his Holy Spirit. LESSONS. 1. You work hard in your outward calling; work hard in your religious life. 2. The alternatives at issue are of stupendous moment; work with fear and trembling. 3. But remember, Christ died for you, God worketh in you. Work the cross; trust in God, not in your own efforts, however earnest. Philippians 2:14-18 The salvation of the Philippians the apostle’s joy. I. THEIR MUST BE THE READY OF LOVE. Christ died for them, God worketh within them. They have the great gift of reconciliation with God through the precious blood of Christ; they have the indwelling presence of God the Holy Ghost. Therefore: 1. It is their duty to be cheerful, to render to God a loving service. A Christian who knows that the Son of God loved him and gave himself for him, has no right to be gloomy and melancholy. There must be no murmurings. The Christian life is a pilgrimage, like the journey of the Israelites from the house of bondage to the promised land, but we must not resemble the Israelites in their constant murmurings against God. Do all things, each duty as it comes, without murmuring. Have a steadfast faith in God as your Father, "who maketh all things work together for good to them that love him;" and in the trustful spirit of a loving faith learn to say, "Thy will be done." Neither should there be doubtings in the Christian life. The intellect, as well as the will, must submit itself. Our knowledge is imperfect, our mental reach is limited; we can see only a very little way into the mysteries of the Divine government; we know in part. We must be content with that partial knowledge; we must not venture to question the love, the goodness, the wisdom of God. When harassing doubts arise, we must go, like Asaph the psalmist, into the house of God; then we shall understand as much as we need to know of God’s dealings with mankind. These things are hidden from the wise and prudent, but they are revealed unto babes. 2. Cheerful obedience leads to growth in holiness. If they obey God in all things gladly and lovingly, they will become blameless; others will find no ground of censure in them; their own inner lives will be pure and sincere, without mixture of evil or selfish motive. Simplicity of character is essential. he for God seeth the heart. Thus they will be children of God indeed, like those little children of whom is the kingdom of heaven; a contrast to the crooked and perverse generation among whom they live. 3. They must set a good example. They are lights in the world—others watch them; they attract by their lives the attention of the surrounding Gentiles; they must hold out to others the Word of life. They must exhibit its influence in their lives, in their conversation. They must preach by word and by example, for Christianity is essentially a missionary religion. II. SUCH CONDUCT WILL FILL THE APOSTLE WITH JOY. 1. It will prove that his labor was not in vain. He glories, not in his own successes or popularity, but in the faith, the love, the obedience of his converts. Such glorying does not fade away; it endures unto the day of Christ. Then, when the apostle presents the Philippian Christians to the Lord, what holy glorying will be his as he looks upon the fruit of his labors! 2. He is ready for such an end to lay down his life, and that with joy. He will rejoice to shed his blood as a drink offering to accompany the sacrifice offered by his converts. That sacrifice is their faith; faith is trustfulness, entire dependence upon God, self-surrender. The sacrifice of faith is the sacrifice of self; the spiritual sacrifice which the children of God, as a royal priesthood, are bound to offer. "We offer and present unto thee, O Lord, ourselves, our souls and bodies, to be a reasonable, holy, and lively sacrifice unto thee." Thus, and thus only, can we work out our own salvation. Such devotion in the Philippians will fill St. Paul with holy joy, though it cost him his life-blood. He rejoices himself at the prospect, he bids them rejoice with him. LESSONS. Learn: 1. To be cheerful always, never to murmur. 2. To be simple, sincere, truthful, single-minded. 3. To set a good example to others. 4. To rejoice in the salvation of souls. Philippians 2:19-24 Timothy. I. Martyrdom may come soon; if it comes, the apostle will welcome it with joy; IF HE LIVES, HE WILL SEND TIMOTHY. 1. He hopes to send Timothy almost immediately; he trusts himself to come shortly. Observe, he hopes in the Lord, and He trusts in the Lord. "Behold how he refers all things to the Lord," says St. Chrysostom. He submits his hopes and desires, even where the spiritual welfare of his converts seems to be concerned, wholly to the higher will of God. His life was Christ. "Christ liveth in me," he said. Therefore his desires were the desires of Christ, whose abiding presence filled his heart. He hopes in the Lord, in conscious communion with the Lord; his hopes are guided and quickened by the indwelling Savior. "Only in the Lord" is the rule of the highest Christian life. 2. He hopes to send Timothy, not for their sakes only, but for his own also. His own happiness is bound up in the spiritual welfare of his converts; like St. John, he had no greater joy than to hear that his children were walking in the truth. Mark the depth of his Christian affection; how fully he had learned the lessons of his own sweet psalm of love in 1 Corinthians 13:1-13:! II. THE OF TIMOTHY. He had his faults; he was timid, nervous, shrinking from opposition. But: 1. He was a man of God, a man he of unfeigned faith and deep Christian he love. Of all St. Paul’s companions none was so dear to him as Timothy, "mine own son," as he calls him. 2. He is like-minded with St. Paul. St. Paul can trust him wholly; he will act as the apostle himself would have acted; the Philippians should regard his presence as equivalent to the apostle’s presence; he is a second Paul. He will seek no selfish ends; he will have a true, genuine anxiety for their welfare. He will be really anxious to do all he possibly can to help the Philippians in their religious life. And that anxiety will be real and sincere, not in words only, not merely official, but deep-seated in the heart, genuine. Timothy was a true Christian; the Philippians knew him; he had already worked among them; he had been proved, he had labored with St. Paul, and that for the gospel’s sake. Others have selfish aims—they seek their own interests; he will seek the things that are Jesus Christ’s, the interests (so to speak) of Christ, that is, the salvation of souls. It is the character of a true Christian minister. III. ST. PAUL’S . Timothy is the only true friend at hand; Luke and others are absent; those present with him, except Timothy, are half-hearted; all of them, he says, seek their own. St. Paul’s whole nature craved for sympathy; his one earthly comfort and support was the sympathy, the love of Christian friends. Once he bitterly felt being left at Athens alone (1 Thessalonians 2:1). Now his anxiety to hear the state of the Philippians, his love for them, makes him willing to part with Timothy, and to be left alone in his Roman captivity. We may well wonder at the intensity of his love, the completeness of his self-sacrifice. LESSONS. 1. The great aim of the Christian life should be to live wholly in the Lord, in his presence, in the constant effort to please him in all things. 2. Communion of Christians with Christians is one of the greatest helps, as it is one of the greatest comforts, in the religious life. 3. Pray to be genuine, absolutely truthful and real; to be, not to seem. 4. A true saint of God can endure isolation. "Who hath the Father and the Son, may be left, but not alone." Philippians 2:25-30 Epaphroditus. I. HIS NAME MEANS "LOVELY." It was not uncommon; it was assumed by the dictator Sulla; it was the name of a freedman of Nero, the master of the philosopher Epictetus. It is derived from the name of the goddess Ἀφροδίτη he like the corresponding Latin word venustus from Venus. But the character of this Epaphroditus was evidently: 1. "Lovely" in the Christian sense. He seems to have been, like Jonathan, lovely and pleasant in his life. Like Daniel, he was a "man of loves," full of love both towards St. Paul and towards his friends at Philippi. He was a man of very tender feelings, almost tee tender, we might think. But: 2. He was as brute as he was tender. St. Paul calls him his brother and companion in labor and fellow-soldier. He was not only a brother in love, a fellow-Christian, but he shared the apostle’s labors; he threw himself, heart and soul, into the work of spreading the gospel at Rome; he worked hard, probably in an unhealthy season. He was also the messenger of the Philippians; he readily undertook the long journey, with all its perils and hardships, to minister to the apostle’s wants. Doubtless he regarded those ministrations (as St. Paul himself regarded them; see note on Verse 25) as an offering offered gladly unto God. He knew that in ministering to the apostle be was ministering unto God. To relieve the necessities of the saints, to help them by alms, by sympathy, is a sacrifice well-pleasing to God. He was a brother in danger, too, a fellow-soldier. He hazarded his life; he shared the apostle’s dangers; he willingly exposed himself to risk for the work’s sake; his dangerous illness was in some way caused by his unselfish exertions. Yet he was very tender-hearted. He longed after the Philippians; he could not bear the thought of their sorrow and anxiety on account of his sickness and danger. He is an example of that union of seemingly opposite virtues which is sometimes conspicuous in Christ’s saints, as it was in Christ himself. II. HOW IS THE LIFE OF HOLY MEN! Epaphroditus was evidently one of the bishops (see note on Philippians 1:1), possibly the presiding bishop of the Philippian Church. His life was valuable. "God had mercy on him." Perhaps his longer life was necessary for himself, to perfect his repentance; for the Philippians, to carry on the good work which He had begun; for St. Paul, lest he should have sorrow upon sorrow. "God had mercy on him." Sometimes in mercy God spares the life of his servants; sometimes in mercy he takes them to himself. We are in his hands, and he is the Most Merciful. He knows Letter than we what is for our real good. We may pray for health and longer life for our friends, for ourselves, if the prayer is offered in submission to the higher will of God. III. SUCH MEN SHOULD BE HELD IN . St. Paul bids the Philippians to receive Epaphroditus with every joy—joy on every account, for his sake and for theirs. They were to honor him; for to honor good men is to honor God, the source of all goodness; and reverence for goodness elevates and refines the character, Lessons. 1. Learn from the example of Epaphroditus that. to minister to God’s saints is a high privilege; he risked his life to supply the needs of St. Paul. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Philippians 3:1 Finally, my brethren, rejoice in the Lord. This word "finally" (τὸλοιπόν is frequently used by St. Paul to introduce a practical conclusion after the doctrinal portion of his Epistles: thus it occurs again in Philippians 4:8, and also in 2 Corinthians 13:11; Ephesians 6:10; 1 Thessalonians 4:1; 2 Thessalonians 2:1. Some render χαίρετε "farewell;" but "rejoice" seems more suitable here. The golden thread of spiritual joy runs through this Epistle. "Rejoice in the Lord" is the oft-repeated refrain of St. Paul’s solemn hymn of praise. To write the same things to you, to me indeed is not grievous, but for you it is safe. "The same things:" does he refer to his oral instructions, to a previous Epistle now lost, to his exhortations to unity, or to his reiterated command "Rejoice"? The words seem most naturally to point to something in the same Epistle rather than to advice given on former occasions. It is true that Polycarp, in his letter to the Philippians (section 3), says that St. Paul wrote Epistles (ἐπιστολάς) to them; but there is no trace of any other Epistle; and the mere plural number is not sufficient to support the theory of other letters, the plural word being frequently used of a single letter. Bishop Lightfoot suggests the exhortation to unity in Philippians 2:2. But this topic does not reappear before Philippians 4:2. And the hypothesis of an interruption, which (as Bishop Lightfoot and others think) suddenly turned the apostle’s thoughts into another channel and prevented him from explaining τὰαὐτά (the same things) till Philippians 4:2, seems forced and unnecessary, notwithstanding the great authority by which it is supported. It seems more probable (Bengel and others) that St. Paul refers to the constant admonition of this Epistle, "Rejoice in the Lord." To repeat this again and again was to him not grievous (rather, with R.V., "irksome"), but safe for the Philippians. Christian joy has a close connection with safety, for it implies unswerving faith, and, more than that, the presence of Christ. Compare the oft-repeated exhortation of Psa 37:1-40., "Fret not thyself: it tends only to evil-doing" (Psalms 37:8, in the Hebrew). Possibly, however, ἀσφαλές here, as in Acts 22:30 and. Acts 25:26, may mean "certain." The repetition is not irksome to St. Paul, while it makes his meaning and his wishes certain to the Philippians. Philippians 3:2 Beware of dogs, beware of evil workers, beware of the concision. The connection is, as given in Philippians 3:3, Rejoice in the Lord, not in the flesh; have confidence in him, not in the ceremonies of the Jewish Law. Compare the same contrast in Galatians 6:13, Galatians 6:14. There is certainly something abrupt in the sudden introduction of this polemic against Judaizing, especially in writing to Philippi, where there were not many Jews. But there may have been circumstances, unknown to us, which made the warning necessary; or, as some think, the apostle may have written this under excitement caused by the violent opposition of the Jewish faction at Rome. Beware; literally, mark, observe them, to be on your guard against them. The dogs. The article must be retained in the translation. The Jews called the Gentiles "dogs" (comp. Matthew 15:26, Matthew 15:27; Revelation 22:15), i.e. unclean, mainly because of their disregard of the distinction between clean and unclean food. St. Paul retorts the epithet: they are the dogs, who have confidence in the flesh, not in spiritual religion. Evil workers; so 2 Corinthians 11:13, where he calls them "deceitful workers." The Judaizers were active enough, like the Pharisees who "compassed sea and land to make one proselyte;" but their activity sprang from bad motives—they were evil workers, though their work was sometimes overruled for good (comp. Philippians 1:15-18). The concision (κατατομή, cutting, mutilation); a contemptuous word for "circumcision’’ (περιτομή). Compare the Jewish contemptuous use of Isbosheth, man of shame, for Eshbaal, man of Baal, etc. Their circumcision is no better than a mutilation. Observe the paronomasia, the combination of like-sounding words, which is common in St. Paul’s Epistles. Winer gives many examples in sect. lxviii. Philippians 3:3 For we are the circumcision. We: the apostle of the Gentiles identifies himself with the Gentiles (1 Corinthians 9:2); himself circumcised, he recognizes the great truth that they only are the true circumcision whose hearts are mortified from all worldly and carnal lusts. Which worship God in the spirit; read, with the best manuscripts, which worship by the Spirit of God. The word λατρεία, worship, is used specially of the Jewish ceremonial service (comp. Romans 9:4; Luke 2:37; Acts 26:7). We Christians, St. Paul means, have not only the true circumcision, but the only true worship: the temple service prefigured the spiritual worship of the Christian Church. By the Spirit; by his assistance, inspiration: "We know not what we should pray for as we ought: but the Spirit itself maketh intercession for us" (Romans 8:26). And rejoice in Christ Jesus; rather, glory καυχώμενοι). "He that glorieth, let him glory in the Lord," through whom alone we can obtain salvation, not in any external privileges. And have no confidence in the flesh. Neither in circumcision nor in any other outward rites. Philippians 3:4 Though I might also have confidence in the flesh; literally, though having myself confidence in the flesh also; that is, as well as in Christ. The apostle had both grounds of confidence: the one he renounces for the other; but no man could accuse him of despising that which he did not himself possess. If any other man thinketh that he hath whereof he might trust in the flesh, I more. He claims the privileges of the Jew; they are his by right, but he counts them loss for Christ. Philippians 3:5 Circumcised the eighth day; literally, at circumcision eight days old. The apostle was not a proselyte, circumcised at his reception into the Jewish Church; nor an Ishmaelite, circumcised, like Ishmael, at the age of thirteen. Of the stock of Israel Neither were his parents proselytes; he was by descent an Israelite. He uses here the highest title of God’s ancient people, the title which implied the inheritance of the covenant made with Jacob. Other nations were descended from Abraham and Isaac; the Israelites alone could claim Jacob for their ancestor; they only could glory in the covenant name given to him when he wrestled all night long with the angel, and proved himself a prince with God (comp. Trench, ’Synonyms of the New Testament,’ sect. 39.). Of the tribe of Benjamin. His family had preserved their genealogy; he came from the tribe which gave the first king to Israel; which never swerved in its allegiance to the house of David; which, after the Captivity, united with Judah and the Levites to go up and build the house of the Lord (Ezra 1:5); the tribe of Esther and Mordecai; the tribe within whose boundary stood the holy city. A Hebrew of the Hebrews; rather, of Hebrews; omit the article. His father and mother were not only Israelites, but also they retained, though living at Tarsus, the Hebrew language and customs. St. Paul was not a Hellenist; he was brought up at Jerusalem under the great Rabban Gamaliel; he spoke Hebrew (Acts 21:40), and uses the Hebrew Scriptures as well as the Septuagint translation. All the descendants of Jacob were Israelites; those were called Hebrews distinctively who adhered to the use of the sacred language (Acts 6:1). As touching the Law, a Pharisee. He was by birth an Israelite, by education a Hebrew; he became by choice a Pharisee (Acts 23:6); he embraced the straitest sect "as regards Law," the sect which took the strictest view of the Law of Moses. Philippians 3:6 Concerning zeal, persecuting the Church. He was not only a Pharisee, but an energetic, zealous Pharisee; he carried out the principles of his sect, thinking that he did God service by persecuting those whom he counted as heretics. Touching the righteousness which is in the Law, blameless. As far as "the righteousness of the scribes and Pharisees" went, the righteousness which is "in Law," which consists, that is, in the observance of formal rules; or which is "of Law" (Philippians 3:9), which springs, that is, from such observance, St. Paul was found blameless. "Rara sane laus et prope singularis," says Calvin, quoted by Alford; "videamus tureen quanti eam fecerit." Philippians 3:7 But what things were gain to me, those I counted loss for Christ; literally, but such things as used to be gains to me, those I have counted as loss for Christ’s sake. He used to regard these outward privileges, one by one, as so many items of gain; now he has learned to regard them, all in the aggregate, as so much loss because of Christ. They were loss because confidence in outward things tends to keep the soul from Christ. Τοῦγὰρἡλίουφανέτος, says Chrysostom, προσκαθῆσθαιτῷλύχνῳζημία. Philippians 3:8 Yea doubtless, and I count all things but loss. He holds fast the truth which he once learned; he still counts all things as loss in comparison with the one thing needful. The particles used here (see Winer, sect. liii.) correct and strengthen the assertion of the last verse, both as to time, "I count," and as to extent, "all things," not only the privileges mentioned above. For the excellency of the knowledge of Christ Jesus my Lord. The preposition may be rendered "for the sake of," as in Philippians 3:7, or "because of." The knowledge of Christ is a blessing so surpassing and transcendent that nothing else is worthy to be called good in comparison with that one highest good. Its glory, like the rising sun, overwhelms and hides all lesser lights. My Lord. The pronoun expresses the warmth of his affection, the close personal communion between the apostle and the Savior (see Philippians 1:3). For whom I have suffered the loss of all things; rather, I suffered the loss of; literally, I was fined or mulcted; the aorist refers to the time of his conversion. All things (τὰπάντα); all that I had in the world, my all, all things together (comp. Romans 8:32). He lost his all for Christ, for the sake of possessing Christ: with Christ God will freely give him all things (τὰπάντα again). And do count them but dung, that I may win Christ. Σκύβαλα (also in Ecclesiasticus 27:4); dung, or perhaps refuse, dogs’ meat; comp. Matthew 15:26, Matthew 15:27. There the Jews were the children, the Gentiles dogs. St. Paul here, as in Matthew 15:2, reverses the terms of the comparison; the legal privileges of the Jew nee but as crumbs thrown to dogs in comparison with the rich blessings of the gospel. Comp. also Matthew 16:26, where our Lord uses the same verbs, to lose and to gain; the whole world is but loss, the Savior says, compared with the never-dying soul. The loss of one’s all in this world (St. Paul echoes the sacred words) is as nothing; all things put together are but as dung, compared with the one thing which St. Paul so longed to gain, Christ himself—his presence in the soul, spiritual union with the Lord. "To gain Christ is to lay fast hold upon him, to receive him inwardly into our bosoms, and so to make him ours and ourselves his, that we may be joined to him as our Head, espoused to him as our Husband, incorporated into him as our Nourishment, engrafted in him as our Stock, and laid upon him as a sure Foundation" (Bishop Hall, ’ Christ Mystical,’ ch. 6., quoted by Bishop EIlicott). Philippians 3:9 And be found in him; now, at the last day, always. In Christ; a member, that is, of his body, a living branch of the true Vine. Not having mine own righteousness, which is of the Law; rather, as R.V., not harding a righteousness of mine own, even that which is of the Law. Not any righteousness of my own, such as that described in Philippians 3:6, the righteousness which consists in and results from conformity to an external law. But perhaps the words are best rendered, as in the margin of R.V., "Not having as my righteousness that which is of the Law." St. Paul was blameless as regards that righteousness which lies in legal observances: in that he puts no confidence, he seeks a better righteousness. But that which is through the faith of Christ; rather, as R.V., through faith in Christ. There is no article, and the genitive is objective. Through faith. God is the Giver, the Source of righteousness; it is given through faith as the means, on condition of faith. The righteousness which is of God by faith. Greek, "upon faith," based upon faith, or on condition of faith. St. Paul speaks of "having" this righteousness. Then it is his; yet it is not any righteousness of his own, "Not by works of righteousness which we have done;" but a righteousness of God given to him, merited, not by his works, but by the perfect obedience and the precious death of Christ, and granted unto all who are found in Christ. It comes from God, the one only Giver of all good things; it is obtained through faith as the instrument or means; and it is given on that faith—on condition, that is, of a living faith abiding in the soul. Thus St. Paul states incidentally, but simply and forcibly, the great doctrine of justification by faith. Philippians 3:10 That I may know him (τοῦγνῶναιαὐτόν). For the grammatical construction, see Winer, sect. 44:b. For the sense, comp. John 17:3, where Dr. Westcott notes, "In such a connection, Knowledge expresses the apprehension of the truth by the whole nature of man. It is not an acquaintance with facts as external, nor an intellectual conviction of their reality, but an appropriation of them (so to speak) as an influencing power into the very being of him who knows them." Γινώσκειν differs from εἰδέναι: εἰδέναι is "to know," γιγνώσκειν is "to recognize" or "to become acquainted with." We must be found in Christ in order to know him; we must have that righteousness which is through the faith of Christ, for we can know him only by being made like unto him. Comp. 1 John 2:2, "When he shall appear, we shall be like him; for we shall see him as he is;" and now those who see him by faith are in their measure being transformed into the same image. For the knowledge here spoken of is a personal knowledge, gained, not by hearing or reading, but by direct personal communion with the Lord; it is not theoretical, but experimental. "non expertus fuerit, non intelligit" (Anselm, quoted by Meyer). And the power of his resurrection. The resurrection of Christ was a glorious manifestation of Divine power (Romans 1:4). That resurrection is now a power in the spiritual life of Christians: it stimulates the spiritual resurrection, the resurrection from the death of sin unto the life of righteousness (comp. Romans 6:4; Colossians 2:12). It is the center of our most cherished hopes, the evidence of our immortality, the earnest of the resurrection of the body. And the fellowship of his sufferings. This clause and the last are bound together under one article, according to the best manuscripts. There is a very close connection between them (comp. Romans 8:17; 2 Timothy 2:11, 2 Timothy 2:12). To know the quickening power of his resurrection, we must share his sufferings. The Christian, meditating in loving thought on the sufferings of Christ, is led to feel ever a deeper, a more awful sympathy with the suffering Savior. And if, when we are called to suffer, we take it patiently, looking unto Jesus, then our sufferings are united with his sufferings, "we suffer with him." And he who hath borne our griefs and carried our sorrows feels for us in his sacred heart, being "touched with the feeling of our infirmities." This fellowship in suffering leads through his grace to fellowship in glory. Being made conformable unto his death; rather, as R.V., becoming conformed. The participle is present: it implies a continual progress. It is derived from the word μορφή, form, used in Philippians 2:6 (where see note), and denotes, not a mere external resemblance, but a deep, real, inner conformity. The reference is not to the impending death of martyrdom, but to that daffy dying unto self and the world which the apostle exhibited in the heroic self-denials of his holy life: he was "crucified with Christ" (Galatians 2:20; comp. also 1 Corinthians 15:31). Philippians 3:11 If by any means I might attain unto the resurrection of the dead. The apostle uses the language of humble expectation. For the particles, "if by any means" (εἴπως), comp. Acts 27:12; Romans 1:10; Romans 11:14. The verb "attain" means to arrive at the end of a journey; it presents the figure of a pilgrimage. Read, with R.V. and the best manuscripts, the resurrection from the dead. This phrase (used also in Luke 20:35 and Acts 4:2) means the resurrection of the blessed dead. This meaning is strengthened here by the repetition of the preposition with the word "resurrection" (ἐξανάστασις). The general resurrection is always called the resurrection of the dead. Philippians 3:12 Not as though I had already. attained, either were already perfect; the R.V. renders this clause more accurately, not that (I do not say that) I have already obtained. The verb is not the same with that translated "attain" in Philippians 3:11; it means to get, to win a prize, as in 1 Corinthians 9:24. The tense is aorist: "I say not that I did at once win the prize;" that is, at the time of his conversion. Compare the tenses used in 1 Corinthians 9:8, "I suffered the loss of all things;" and 1 Corinthians 9:12, "I was apprehended;" which both refer to the same time. The prize was gained in a moment; it needs the continued effort of a lifetime. St. Paul proceeds, using now the perfect tense, "Nor have I been already made perfect." He has not even now reached perfection; he is still working out his own salvation. There may be here a delicate allusion to the spiritual pride which seems to have disturbed the unity of the Philippians (see Philippians 2:2-4). But I follow after; rather, I pursue, I press on. If that I may apprehend that for which also I am apprehended of Christ Jesus. The words rendered "for which" (ἐφᾧ) will admit three different interpretations: (1) that of A.V., which implies the ellipse of the antecedent "that;" (2) that given in the margin of R.V., "seeing that;" and (3) that of the R.V., "for which," for which purpose I was also apprehended by Christ Jesus. All these translations are possible, and all give a good sense. Perhaps (2) best suits the context, "I press on to lay hold o[the prize, because Christ first laid hold of me." The grace of the Lord Jesus furnishes the highest motive; it is the Christian’s bounden duty to press on always in the Christian race, because Christ first called him. Philippians 3:13 Brethren, I count not myself to have apprehended; rather, perhaps, I reckon. Two of the best manuscripts read "not yet" (οὔπω). The pronouns are emphatic: whatever others may think of me or of themselves, "I reckon not myself to have apprehended.’’ But this one thing. The ellipse here is forcible; some supply "I reckon;" others, "I say;" others, as A.V., "I do," which seems best suited to the context. I do, forgetting those things which are behind, and reaching forth unto those things which are before. St. Paul concentrates all his thoughts and all his energies on the one great end of life, the one thing needful. He forgets those things which are behind; that is, not, as some explain, his Jewish privileges and distinctions, but that part of his Christian race already past. So Chrysostom, Καὶγὰρὁδρομεὺςοὐχὅσουςἤνυσενἀναλογίζεταιδιαύλουςἀλλὅσουςλείπεται … Τίγὰρἡμᾶςὠφελεῖτὸἀνυσθὲνὅταντὸλειπόμενονμὴπροστεθῇ; Reaching forth. The Greek word μὴπροστεθῇ; is singularly emphatic: it means that the athlete throws himself forward in the race with all his energies strained to the very utmost. Compare Bengel, "Oculus manum, manus pedem praevertit et trahit." Philippians 3:14 I press toward the mark for the prize of the high calling of God in Christ Jesus; rather, with the best manuscripts, unto the prize. The first preposition, "towards," expresses the aim; the second, "unto," the end of the race. The high calling; the upward, heavenward calling. God is calling us all upward, heavenward, by the voice of the Lord Jesus, who is the Word of God. Comp. Hebrews 2:1, "Partakers of the heavenly calling." The words, "in Christ Jesus," are to be taken with "the high calling." It is God who calls: he calls us in the person of Christ, by the voice of Christ, "Come unto me." "It was his will that thou shouldst run the race below; he gives the crown above. Seest thou not that even here they crown the most honored of the athletes, not on the racecourse below, but the king calls them up, and crowns them there" (Chrysostom). Philippians 3:15 Let us therefore, as many as be perfect, be thus minded. "Perfect" here means mature, full grown, as opposed to babes or children. The word is so used (in the Greek) in 1 Corinthians 14:20; Ephesians 4:13; Hebrews 5:14. "There is a difference," says Bengel, on Hebrews 5:12, "between the perfect and the perfected: the first are ready for the. race; the last are close upon the prize." St. Paul exhorts all full-grown Christians to imitate his perseverance; like him, to forsake any claims to legal righteousness; to seek that righteousness which is through the faith of Christ; to know Christ, to win Christ; to press ever forwards to obtain the prize. And if in anything ye be otherwise minded, God shall reveal even this unto you.. If only we be in earnest, pressing onwards in the Christian race with sustained perseverance, God will, by the manifestation of his Spirit in our heart, correct any minor errors of doctrine or of practice. Comp. John 7:17, "If any man willeth to do (θέλῃποιεῖν) his will, he shall know of the doctrine whether it be of God." "Otherwise" (ἑτέρως) seems here to mean otherwise thin is right, wrongly, amiss—a meaning which it has not unfrequently in classical Greek, and in our word "heterodox." Even this; rather, this too, as well as the one thing needful, the knowledge of Christ, which he has already revealed. Mark the word "reveal." Paul may teach, but living spiritual knowledge is a revelation from God. This passage shows that the word "perfect" is used here in a restricted sense, not of consummated holiness; as it implies that some of the "perfect" may be "otherwise minded," may be involved in minor errors. Good Christians must have that righteousness which is through faith; they must persevere: they may err in less essential points. It is a lesson of charity and humility. Philippians 3:16 Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing. Omit, with the best manuscripts, the words from "rule" to "thing," and translate, R.V., only, whereunto we have already attained, by that same (rule) let us walk; or, more literally, only, what we arrived at, by that same walk. Let there be no falling back; let us, at each point in our Christian course, maintain and walk according to that degree of grace at which we arrived. This explanation seems more probable than the other view, which understands the words, "by the same," of the rule of faith as opposed to the works of the Law. Philippians 3:17 Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample; rather, as R.V., imitators together. They are to unite, one and all, in imitating him. In 1 Corinthians 11:1 he gives the ground of this advice, "As I also am of Christ." Mark, here in order to imitate; elsewhere (as Romans 16:17) in order to avoid. He changes the singular number to the plural, modestly shrinking from proposing himself alone as their example. But "ensample" is still singular, because they all (Timothy, Epaphroditus, etc.) present the same image, all imitating Christ. Observe the change of metaphor: hitherto the Christian life has been compared to a race; now he speaks of walking; literally, walking about (περιπατεῖν), moving hither and thither in the daily path of life. Philippians 3:18 For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ; rather, I used to tell you; the tense is imperfect. He used to speak thus of them when he was at Philippi; now, during his absence, the evil has increased, and he repeats his warning with tears. "Paul weeps," says Chrysostom, "for those at whom others laugh; so true is his sympathy, so deep his care for all men." He seems to be speaking here, not of the Jews, but of nominal Christians, who used their liberty for a cloke of licentiousness. Such are enemies of the cross; they hate sell-denial, they will not take up their cross. By their evil lives they bring shame upon the religion of the cross. Philippians 3:19 Whose end is destruction; rather, as R.V., perdition. Observe the contrast: not the prize of the high calling, but everlasting death. Whose god is their belly, and whose glory is in their shame (comp. Romans 16:18). They boast of their liberty, and pervert it into licence’ (2 Peter 2:19). Who mind earthly things; rather, they who mind. The irregularity of the construction (he returns to the nominative) seems expressive of the apostle’s indignation. Philippians 3:20 For our conversation is in heaven. The word "our" is emphatic; the apostle refers back to Philippians 3:17: "Follow us, not those enemies of the cross; our conversation is in heaven; they mind earthly things." The A.V. has this same word "conversation" in Philippians 1:27, where the Greek (πολιτεύεσθε) is the verb corresponding with the noun (πολιτεῦΜα) which occurs here. The verb is used in the sense of a certain mode of life or conversation, as in Acts 23:1, but it does not appear that the noun ever bears that meaning. The rendering" citizenship" also seems deficient in authority. In classical Greek the word has three meanings: (1) a form of government; (2) political acts, politics; (3) a commonwealth. The last seems the most suitable here. The unworthy Christians mentioned in the last verse mind earthly things; but our city, our country, our home, is in heaven: there is the state of which we are citizens; there is the general assembly and Church of the Firstborn, whoso names are inscribed in the roll of the citizens of the heavenly city. Our real home is there now (ὑπάρχει); comp. Ephesians 2:19, "Ye are no longer strangers and foreigners, but ye are fellow-citizens of the saints" (comp. also Hebrews 11:10, Hebrews 11:16 and Hebrews 13:14; Galatians 4:26). From whence also we look for the Savior, the Lord Jesus Christ; rather, we eagerly wait for (comp. Romans 8:23, Romans 8:25; Galatians 5:5) the Lord Jesus Christ as a Savior; comp. Isaiah 25:9, "This is the Lord; we have waited for him; we will be glad and rejoice in his salvation." Philippians 3:21 Who shall change our vile body that it may be fashioned like unto his glorious body; rather, as R.V., who shall fashion anew the body of our humiliation, that it may be conformed to the body of his glory. Compare the description of our Lord’s person and work in Philippians 2:6-8. There St. Paul tells us that he who was originally in the form of God took upon him the form of a servant, and was found in fashion as a man. Here he uses the derivatives of the same words "form" and "fashion" (μορδή and σχῆμα), to describe the change of the bodies of the saved at the resurrection. He had already told us (Philippians 2:10) that the Christian soul is being gradually conformed during life unto the death of Christ. He now tells us that this conformity of the Christian unto Christ is ultimately to extend to the body. The Lord shall change the outward fashion of our body; but this change will be more than a change of outward fashion: it will result in a real conformity of the resurrection-body of the believer unto the glorious body of the Lord. The body of our humiliation; not "vile body." St. Paul does not despise the body, like the Stoics and Gnostics; the Christian’s body is a sacred thing—it is the temple of the Holy Ghost, and the seed of the resurrection-body. According to the working whereby he is able even to subdue all things unto himself. According to the working, the energy, of his power not only to change and glorify the bodies of the redeemed, but also to subdue all things, the whole universe, unto himself. "The apostle shows," says Chrysostom, "greater works of the Savior’s power, that thou mightest believe in these." Philippians 3:1-3 Holy joy. I. THE ’S . 1. It is in the Lord. "Rejoice in the Lord," the apostle says. The Lord, who once gave himself for us, gives himself to us now. "Behold," he says, "I stand at the door, and knock." If we listen to his voice, and open the door of our heart, he is ready to enter, to bless us with his sacred presence, to abide with us for ever. In his presence there is fullness of joy. We can know it only by experience. "The love of Jesus, what it is, None but his loved ones know." The unspeakable Gift, the gift of Christ, is a gift of abiding joy. 2. It is one of the fruits of the Spirit. The Holy Spirit of God is the pledged possession of all true Christians; and "the fruit of the Spirit is love, joy, peace." "The kingdom of God is righteousness and peace and joy in the Holy Ghost." Then holy joy is an evidence of the indwelling of the Spirit; it shows that he is with the saints of God. 3. It is earnest of our inheritance; for it springs from the inworking of the Holy Spirit of promise. It is a foretaste of the joy of the Lord, which is reserved for the good and faithful servant. It is of all forms of joy the truest, deepest, most abiding; for it depends on no external cause, it is not much affected by the chances and changes of this mortal life. It supports the true Christian in trouble, in sickness, in the prospect of death. For it is in the Lord, resting on him, depending on his presence, flowing from communion with him. II. THE ’S DUTY. 1. Because it is commanded. "Rejoice evermore," is equally binding with the parallel commandment, "Pray without ceasing." In this Epistle especially the apostle reiterates again and again with ever-increasing earnestness the exhortation to rejoice. "Rejoice in the Lord alway; again I will say, Rejoice." 2. Because it is enforced by the example of the saints. "Sorrowing, yet always rejoicing," is the motto of the Christian life. St. Paul with Silas in the dungeon at Philippi sang praises unto God. Now a prisoner at Rome, he could say, "I joy, and rejoice with you all." He was in bonds, encompassed with many hardships and afflictions, in daily danger of a violent death. But his soul was raised above his outward troubles by the blessed presence of the Lord within him. His heart was glad; the crown of righteousness laid up in heaven for all who love the appearing of the Lord was ever before his thoughts; he could rejoice himself; he could bid others rejoice with him. It is indeed a great example of the power of faith, an illustration of the Savior’s words, "Let not your heart be troubled; believe in God, and believe in me." 3. Because to be gloomy and melancholy implies a want of gratitude. The Christian who knows that his Redeemer liveth, that Christ the Son of God died for his sins and rose again for his justification, that he is even now interceding for him in heaven, ought to be bright and cheerful. He has no right to give way to despondent thoughts. The temptation will come sometimes; but it is a matter of duty to struggle against it; for to yield is to dishonor the Lord. "Count it all joy," says St. James, "when ye fall into divers temptations." III. To BE BY . 1. The gospel is ever fresh, ever new. "It is not irksome to write the same things, says St. Paul." The Christian is never tired of repeating, never tired of hearing, the blessed story of the love of Jesus. The Athenians "spent their time in nothing else, but either to tell or to hear some new thing." The Christian is content with the old, old story—the holy life, the blessed death, of Jesus Christ our Lord. It is sometimes the preacher’s temptation to strain after novelty; he should seek simply to save souls. 2. It is hard to rejoice evermore; it is a duty to be frequently pressed. To rejoice in sickness, in distress, in times of anxiety, is very hard; but it is our duty; we must enforce it constantly upon ourselves, upon others. And it is a source of safety; the soul that is learning to rejoice in the Lord, to take delight in communion with him in prayer and praise and holy sacrament, is not easily separated from the love of Christ. IV. BETWEEN THE TRUE AND THE . 1. These last rejoice, not in the Lord, but in outward distinctions. They pride themselves on their circumcision, but it is merely outward, in the flesh. They may be clean ceremonially, but they are unclean in heart; for they are workers of evil. 2. The Christian has the true circumcision and the true worship. The true circumcision is "that of the heart, in the spirit, and not in the letter." The true worship, too, is in the highest sense not that of form and ceremony, but inward and spiritual. The Christian worships by the Spirit of God, by his help, by his teaching, by his inspiration; all true prayer is prayer in the Holy Ghost. 3. The Christian glories only in Christ. "God forbid that I should glory, save in the cross of our Lord Jesus Christ." The Christian glories in the Savior’s love, in the atonement wrought by his most precious blood, in his prevailing intercession, in the hope of seeing him face to face in his kingdom. In him is his confidence, not in any outward rite. Lessons. 1. Pray for the great gift of holy joy: "Ask, and ye shall have." 2. To win that joy we must renounce confidence in the flesh. 3. We must worship by the Spirit of God, with real heart-worship, and that by the help of God the Holy Ghost. Philippians 3:4-11 The example of St. Paul. I. WHAT HE . All confidence in the flesh. 1. He enumerates the privileges of the Jew, and claims them as his own. He had the seal of circumcision, the inheritance of the covenant; he was brought up in the Hebrew learning; he belonged to the strictest sect; he was zealous; he had lived a blameless life. In outward grounds of confidence no man could surpass him. He had all the privileges that could issue from the Judaism of the time. 2. He renounces them all. He sums them up together and renounces them; more than that, he counts them as loss; further yet, he counts all things as loss in comparison with the one gracious presence, the one glorious hope which now fills his heart. II. WHAT HE SOUGHT. 1. The knowledge of Christ. This knowledge is: (1) A personal knowledge. "Mine own know me," says our Lord, in John 10:14, Revised Version, "as I know the Father." The knowledge wherewith the true sheep know the good Shepherd is compared by our Lord himself to the knowledge with which the Son of God knows the eternal Father. It is a knowledge of love, a knowledge of intimate personal communion. It is less in the intellect than in the heart; it is gained not so much by study, as by prayer and holy sacrament and the daily effort of faith to realize the Savior’s nearness and to imitate his holy life. (2) It is excellent. St. Paul can scarcely find words to express its excellency. Compared with this, all other things sink into insignificance; what was gain becomes loss; what was glory becomes shame. For this knowledge implies the presence of Christ, "Christ in you, the Hope of glory." (3) Thus the Christian who knows Christ, wins Christ to be his own, his own most loving Savior, his own most gracious Friend; his very life, for "he that hath the Son hath life? And (4) he is found-in Christ, incorporated into him, a living member of his mystical body, a fruitful branch of the true Vine. 2. The righteousness which is through the faith of Christ. They that are found in Christ have his righteousness. "Of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption" (1 Corinthians 1:30). They have none of their own (that is, through their own works), for the righteousness which is in the Law is no true righteousness, and cannot endure the all-seeing eye of God. "All our righteousnesses are as filthy rags." This righteousness is of God, not ours; and yet in some sense it is ours, for it is given to us, given in the gift of Christ. "He that spared not his own Son,… how shall he not with him also freely give us all things?" This righteousness is through faith; obtained (that is) through faith as the means or instrument; and it is by (or rather, upon) faith, given (that is) on condition of faith. "Believe on the Lord Jesus Christ, and thou shalt be saved," was the message delivered by St. Paul in this very Philippi. "Only believe." Faith is spiritual sight; by faith the saints in all ages have endured, "as seeing him who is invisible." Faith is the spiritual vision of Christ; by faith we see him dying for us upon the cross; we see Christ crucified, and recognize him as our own Savior and Redeemer. Again, faith is the "substance [’the assurance,’ Revised Version] of things hoped for;" it is trustfulness—trustfulness, in the love and promises of Christ. It involves distrust of self, and trust only in Christ. Ever less of self, ever more of Christ, is the law of spiritual progress. Faith is the condition of righteousness. III. THE RESULT OF THIS SELF-. The ever-deepening knowledge of Christ. St. Paul prays to be found in Christ, that he may know him. This knowledge, which he seeks so earnestly, is an experimental knowledge; it is an ever-increasing acquaintance with Christ, a realization of the life of Christ in his sufferings and in his exaltation. We need to know: 1. The power of his resurrection. The resurrection of Christ is a spiritual power; it hath a power to lift us up into the resurrection-life, the new life that is hid with Christ in God. The soul that was raised with Christ seeks those things which are above, and that through the power of the Lord’s resurrection realized in the heart. His resurrection, too, is the pledge and earnest of our own resurrection, and so kindles and stimulates self-denying Christian effort. 2. To know the power of his resurrection we must know the fellowship of his sufferings. The Christian life has joys of its own; it has also sufferings of its own. For: (1) Besides the deep sorrow of contrition, the Christian sorrows for the griefs of others, for the sins of others, for the oppression and afflictions of the Church. And these sufferings are the sufferings of Christ; he suffers in and with his members. Hence the apostle says (Colossians 1:24). "I fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the Church." (2) We have fellowship with Christ’s sufferings when we sympathize with his agony, with his cross; when, by the energy of faith we realize the Savior’s sufferings, and, knowing that our sins added to his burden of woe, feel with him and for him. (3) We share his sufferings when, suffering ourselves, we offer our sufferings to God by an act of faith; when, fixing our hearts upon the sufferings of Christ, we unite our sufferings with his by faith and prayer, casting all our care on him. Thus he bears our griefs and carries our sorrows; he suffers with us and we with him. (4) Thus we become, little by little, conformed unto his death. The intense contemplation of the suffering Lord gradually impresses the likeness of his death upon the believing soul. That likeness is not outward and transient, but inward, deep, real. It is formed gradually; it varies in degree in different individuals or in the different stages of the Christian life; but in all true Christians it is real. It is a mortifying, a crucifixion of the old man; like the Savior’s death upon the cross, slow and painful. But at last the believing soul struggles itself free from the body of sin and death into the new life, the life which is hid with Christ in God. IV. THE BLESSED END. 1. The resurrection of the holy dead. That resurrection is the end of all our labors here; the end for which the Christian is content to count all earthly things as loss. 2. The spiritual resurrection here is the earnest of the glorious resurrection hereafter. The heavenly life begins here; the life of faith is the beginning of the life of glory. Both consist in union with Christ, who is our Life; both derive their joy and brightness only from his irradiating presence. They differ in degree, not in kind. The life of faith, when all present hindrances are removed, advanced, as it will be, to unspeakably higher degrees of purity and joy and fellowship with Christ, culminates in the life of glory. Hence it is that the excellency of the knowledge of Christ issues in the blessed resurrection of the holy dead. Lessons. 1. St. Paul broke wholly with his unconverted life; so must we. 2. He experienced a complete change of thought, motive, aim; it must be so with us. 3. It was the constraining love of Christ that drew him from his old life; it is so still. 4. He suffered with Christ, he felt the power of his resurrection; so may it be with us. Philippians 3:12-16 St. Paul’s humility. I. HE HAS NOT YET ; HE IS NOT PERFECT. 1. The most advanced Christian is always the humblest. The nearer we draw to Christ, the more we feel our own unworthiness. The light of Christ’s holiness, manifested in the hearts of his saints, brings out into clearer light the exceeding sinfulness of sin. 2. But he is striving after perfection. The Christian knows his own weakness and sin, but he knows also that he is really following Christ. If we are doing so, we must know it; we must be conscious of real effort in the spiritual life. 3. Christ is the Author and Finisher of our faith. Christ first laid hold of St. Paul, therefore St. Paul strives to lay hold upon Christ; because he was apprehended, he hopes to apprehend. "We love him, because he first loved us." 4. This very sense of imperfection urges the Christian to sustained effort. He is never satisfied with himself, therefore he always presses onwards. He does not dwell with complacency on his attainments, but forgets the progress which he has made; in view of the far greater height which remains to scale, he throws himself into the work with ever-increasing energy. 5. Therefore he presses toward the mark. The crown of righteousness is laid up for all who love the appearing of the Lord. God is calling us thither, calling us upward, to higher degrees of the spiritual life now, to the perfection of that life in heaven. The prize of that upward calling is the heavenly glory. It is the end for which the Christian lives, which makes life worth having, worth living. II. ALL MUST BE THUS MINDED. 1. The love of Christ, faith, humility, are essentials. All Christians alike must set the knowledge of Christ high above all other objects of desire. All must seek that righteousness which is through the faith of Christ; all must strive to win Christ, to be found in Christ, to know the power of his resurrection and the fellowship of his sufferings. All must be humble, dissatisfied with themselves; all must press onwards towards ever higher degrees of the spiritual life. 2. In this all must agree; in smaller matters there may be differences. St. Paul seems to imply that there will be differences. "If in anything ye be otherwise minded," he says; otherwise than is right, he seems to mean. There will be, there must be, errors. Men cannot all see alike. There are various degrees of illumination, of spiritual knowledge. And men are differently constituted; their characters, theft’ early training, their education, their surroundings, their associations, differ indefinitely; all these circumstances act upon their habits of thought. Their opinions are the ultimate outcome of all these multitudinous influences. Doubtless we are to a large extent responsible for our opinions. It is our bounden duty to search the Scriptures, to think, to meditate, to pray for the guidance of God’s Holy Spirit. He will guide us into all truth (all that is necessary for our salvation), if we seek his help with a single heart, in earnestness, and in humility. But he does not force all good men to think alike; he leaves room for the play of the individual character, for the manifold influences of temperament and training. The truth is one, the faith is one; but we look upon that one truth from various points of view. Hence there will be differences even among those who sincerely seek the truth. Truth is of momentous importance. Truth of doctrine and holiness of life together make up the saintly character; imperfections in either so far mar the beauty of the whole. But if the two cannot always coexist, holiness is far closer than doctrine to our soul’s salvation. The good Samaritan was nearer to God than the priest or the Levite; though they were orthodox, while he was a schismatic. 3. But the promise is that to those who sincerely seek the truth God will certainly reveal it. Only let a man be like St. Paul in his humility and earnest perseverance, never satisfied with himself, never counting himself to have attained, but always pressing towards the mark, and God will reveal the truth to him, as he revealed it to St. Paul. Thus we learn that holy obedience is a condition of living spiritual knowledge, and that living spiritual knowledge is a gift of God. The letter of the Scripture is a subject for intellectual study, but the inner truth of the Scriptures, the knowledge of Christ, is a revelation from God. God hath hidden this from the wise and prudent, but he revealeth it to babes. God the Holy Ghost is the one only Teacher of this precious knowledge. III. THERE MUST BE NO , NO LOSS OF ONCE obtained. It must be our most earnest effort to maintain that degree of grace at which we have arrived, Mark how the apostle dwells on the necessity of perseverance. The life of very many professing Christians is a series of oscillations between permitted sin and feeble repentance. Hence there is no real progress; they remain year after year much as they have been—decent in their lives, and well-intentioned perhaps, but without any real growth in holiness, in self-denial, in humility. "The path of the just is as the shining light, shining more and more unto the perfect day." This ought to be the record of our lives; but this implies continual perseverance, and perseverance implies constant watchfulness and constant prayer. Lessons. Learn from St. Paul’s example: 1. Utterly to shrink from spiritual pride; it is a deadly poison; it makes men satisfied with their present attainments; it prevents their progress in holiness; it leads to backsliding. 2. Always to persevere. 3. To keep the prize of the high calling before the thoughts. 4. Not to judge harshly those who differ from us. 5. To pray for a fuller revelation of the truth to our souls. Philippians 3:17-19 The Christian minister must set an example to his flock. I. TRUE GOETH BEFORE HIS SHEEP. He should be able to say, like the apostle, "Be ye followers of me, as I also am of Christ." For the preacher’s words have little influence if they are not enforced and illustrated by his life. A real earnest Christian life is a living power; its light shines before men; it leads others to glorify that God from whom all true religion comes. For it proves the truth of God’s Word and promises; it. is a miracle of grace, more wonderful than miracles of power; it draws those who at first believed not the Word, to believe the works. The work of God’s grace, manifested in the changed life of the believer, draws souls to God. Hence we must strive always to set a holy example. But we must, like Andrew, find Christ first ourselves if we would bring others to him. Alas! not all who point the way to heaven will enter there; not all who helped to build the ark were saved therein. II. THE MUST MARK THE SAINTS OF GOD. 1. Their example is precious, full of gracious attraction. A true Christian, wherever he is, in whatever circumstances, is of inestimable value. Having himself received grace from God, he becomes a center of grace for others; rivers of living water flow from him. 2. Such examples increase our responsibility. St. Paul bids us mark them. If we do not, we neglect one of the greatest helps to a holy life which God provides for us. To read the lives of holy men, still more, if we have that great privilege, to know them, ought to excite in us a holy ardor and ambition. They are men like ourselves, encompassed with infirmities; they have by the grace of God attained a high degree of holiness; we may do the like if we persevere as they persevered. We must be followers together of such men; we must try to reach the holiness which they have gained; their humility, their self-denials, their charity, their holy joy, their delight in prayer and praise, ought to stir us up to a holy emulation. Such examples, if followed, are an unspeakable advantage; if neglected, they must greatly increase our danger and our condemnation. 3. Christ’s saints are many; their example is one. Paul, Timothy, Epaphroditus, reflect in various degrees the one image of Christ. All Christians, beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory. Their characters, their training, their opportunities, differ; they present some one grace, some another, more conspicuously than others; these different graces are so many different aspects of the one image of Christ. We may study these various graces severally as mixed with human frailty in the characters of saints; we may study them all combined in absolute perfection in the life of our Divine Savior. III. BUT THERE ARE EVIL IS THE CHURCH. 1. Many who are called by the Name of Christ wind earthly things. They will not take up their cross and deny themselves; they serve their own lusts. Such men are really enemies of the cross of Christ; they hate the cross, they shrink from the cross, and they grievously check the progress of the gospel. The Name of God is blasphemed through them. The end of such men is destruction. 2. Such evil lives cause real grief to the true Christian. St. Paul weeps when he speaks of them. Fools make a mock at sin; the apostle weeps. He knows the meaning of sin, its exceeding sinfulness, its awful danger. miserable thing to see men laugh at drunkenness or other forms of vice; these things kill the souls of men, souls for whom Christ died. The apostle reminds us of the psalmist, "Rivers of water run down mine eyes because men keep not thy Law." Lessons. Learn: 1. To study the lives of holy men, to imitate their graces, to avoid their errors; their history is written for our admonition. 2. Above all, to study the one perfect Example, the life of Jesus Christ our Lord. 3. To set a good example ourselves, remembering the great influence of example for good or for evil. 4. shun evil examples, to mourn over them. Philippians 3:20, Philippians 3:21 The grounds for following St. Paul and other holy men. I. Our conservation is in heaven. The false brethren mirth earthly things; follow us. 1. Our commonwealth is in heaven; we are citizens of the heavenly country. Here we are citizens of this realm of England; we have our sovereign, our magistrates, our fellow-subjects, our duties, our privileges. It is a shadow of heavenly things. The heavenly Jerusalem, the city of the living God, is our true home, our continuing city. The almighty God, King of kings and Lord of lords, is the center of that vast communion. The blessed angels, our guardians, are his ministers, standing before him, to do his will. The saints, living and departed, are our fellow-citizens, the general assembly and Church of the Firstborn who are written in heaven, and the spirits just men made perfect. There we have our privileges, the sacraments, the means of grace, the help of the Holy Spirit of God, the hope of everlasting blessedness. There we have our duties, all growing from the one highest law of love: "Thou shalt love the Lord thy God with all thy heart;… thou shalt love thy neighbor as thyself." 2. Our real home is there now (ὑπάρχει). We are citizens of the heavenly commonwealth first, then of our earthly country. We are Christians first, then Englishman. The first given at Antioch is cur highest title; it pledges us to unity, to holiness; pledges us to the service of the great Master, whose love passeth knowledge, whose life stands alone in its gracious beauty, in its perfect purity. Our home is in heaven, where he is; it is so new. "Ye are come to the city of the living God;" "Ye are fellow-citizens of the saints." Therefore "seek those things which are above." There must our treasure be, there must we set our hearts. We should try by God’s grace to fill our minds with the blessed thought of heaven, to accustom ourselves to meditate daily upon its occupations, its never-ending worship, its unclouded contemplation of the Divine beauty. For there we hope to spend the ages of the everlasting life. will be, we trust, our last, our unspeakably most glorious prize; let us try to fill our thoughts and imaginations with it now, not with the poor prizes of earthly success. Thus let us seek to realize those striking words, "Our commonwealth is in heaven." II. CHRIST IS IN HEAVEN NOW; WE WAIT FOR HIS COMING. 1. We are citizens of the heavenly country now; we have not yet its full privileges; we are heirs of the kingdom of heaven. But Christ is there now; he will come again as a Savior. Then he wilt make us meet to be partakers of the inheritance of the saints in light. For flesh and blood cannot inherit the kingdom of God; we must be changed. He is changing our souls now (if we abide in him) by the power of his grace. Then he shall change our body, this body of our humiliation, the body which is now subject to disease and death, and sometimes, alas! to the defilement of sensual sin. He shall make it like, in true and deep resemblance, to the body of his glory. Then shall be brought to pass the saying that is written, "Death is swallowed up in victory." 2. For he is able to subdue all things unto himself. All power is given unto him in heaven and in earth. Therefore we may not doubt his power. He can raise these bodies of ours from the dust of the earth, no longer natural, corruptible, mortal; but spiritual, incorruptible, immortal. He can do this, for he can do greater things than these. LESSONS. Learn: 1. To regard heaven as our home. 2. To practice its employments, to learn the new song here on earth. 3. To remember that the eternal life begins here. "This is life eternal, to know … God and Jesus Christ." 4. To love the appearing of the Lord, to look earnestly for his coming. 5. To rejoice in the hope of rising in the glorious resurrection-body. BY T. Philippians 3:1 Spiritual joy. "Finally, brethren, rejoice in the Lord." The key-note of the Epistle still recurs. I. THE NATURE OF JOY IN THE LORD. It is to make him the object of our joy: 1. For what he is in himself, the God of love and light and blessing. 2. For what he is to us: (1) our Preserver (Psalms 46:1, Psalms 46:2); (2) our Redeemer (Hebrews 2:18; Psalms 27:1); (3) our God (Hebrews 8:10). The world rejoices in creation and sees no joy in God, but the believer finds the joy of the Lord to be his strength (Nehemiah 8:10). II. THE DUTY OF IN THE LORD. 1. It is a commanded duty. 2. Christ prays for it. (John 17:13.) 3. The Holy Spirit works it in us. (John 16:7; Galatians 5:22.) 4. It is necessary to the fullness of our Christian experience. (1) As lessening our love of the world and of sinful pleasures (Psalms 4:7; Psalms 84:10). (2) As making us more active in the Lord’s service (Deuteronomy 28:47; Nehemiah 8:10). (3) As supporting us under the weight of troubles (1 Peter 1:7, 1 Peter 1:8). III. HOW WE OUGHT TO REJOICE IN THE LORD. 1. We ought to live above the world. (2 Corinthians 4:18.) 2. We ought to avoid everything inconsistent with this joy. (1) Gross sins (2 Corinthians 1:12). (2) Unbelieving thoughts. 3. We ought to cherish a constant trust in the Lord. (Hebrews 13:6; Isaiah 55:7; Isaiah 49:13, Isaiah 49:14. See hints on Philippians 4:1.)—T.C. Philippians 3:2, Philippians 3:3 Serious warning against errorists. The apostle, after counselling the Philippians to rejoice in the Lord, somewhat abruptly recalls the case of errorists of the Judaistic type, who, though not at Philippi, were not far from its boundaries. He deems it "safe" to give timely warning: "Beware of the dogs, of the evil-workers, of the concision." I. THE OF THE JUDAIST . 1. They were "dogs" in the Jewish sense, that is, impure and antichristian enemies of the truth. It would be a surprise for Jews to be descried by the epithet they themselves always applied so scornfully to Gentiles. 2. They were "evil-workers." There was no want of religious activity among them, but it had a selfish and evil root. The apostle elsewhere speaks of "false apostles, deceitful workers" (2 Corinthians 11:13). The Pharisees "compassed sea and land to make one proselyte" (Matthew 23:15). But their zeal was essentially evil. 3. They were "the concision"—the mutilation—who rejoiced in a mere manual, outward mutilation of the flesh, forgetful of the significance of the true circumcision. II. BETWEEN SUCH AND THE TRUE . "For we are the circumcision, who worship by the Spirit of God, and glory in Christ Jesus, and have no confidence in the flesh." There are three characteristic points involved in the circumcision of heart which belongs to all true believers, whether Jews or Gentiles. 1. Their worship is essentially spiritual. They "worship by the Spirit of God." It was not a worship by mere external rites, as if all its merit consisted in rigid ritualistic conformities, but the true worship of God, which is only possible through the influence of his Holy Spirit (John 4:23; Romans 8:26), who "helps our infirmities" of supplication. It is the characteristic of saints that they "pray in the Holy Ghost’ (Jude 1:20). 2. Their entire dependence is in Christ Jesus. "Who glory in Christ Jesus." This is the essential distinction of the Christian. "Let him that glorieth glory in the Lord" (1 Corinthians 1:31). He does not glory in rites or ordinances, but in a personal Redeemer, who saves him from his sins. 3. They have no confidence in mere external privileges. "And have no confidence in the flesh." The primary allusion here may be to circumcision, but the clause points to the merely outward and earthly in religious form. The Judaists gloried in the flesh. "Seeing that many glory after the flesh, I will glory also" (2 Corinthians 11:18; Galatians 6:13, Galatians 6:14).—T.C. Philippians 3:4-7 The apostle’s estimate of his high privileges as a Jew. The Judaists arrogated to themselves high privileges by virtue of their descent. The apostle shows that they can claim no superiority of privilege above himself, though he finds in these very privileges a quite insufficient ground of religious confidence. I. HE . "Circumcised the eighth day." He was thus distinguished alike from the proselyte, who was circumcised on his conversion, and from the Ishmaelite, who was circumcised in his thirteenth year. He was a pure Jew. II. HE THE IMPORT OF AN . 1. "Of the stock of Israel." For he was no proselyte, but directly descended from Israel. 2. He was a member of the illustrious "tribe of Benjamin," which gave the first king to Israel, and had a foremost place among its armies. He did not, therefore, belong to any mere renegade tribe. 3. He was "a Hebrew of the Hebrews." Not only of pure blood, but untinged by Hellenistic tendencies. III. HE . "As touching the Law, a Pharisee;" a member of the strictest and most authoritative sect of the Jews. IV. HE INTENSE , "As touching zeal, persecuting the Church." V. HE THE WORTH OF . "As touching the righteousness which is in the Law, showing myself blameless;" that is, the righteousness of formal precept as contrasted with the righteousness which is by faith (Philippians 3:9). All these characteristics and prerogatives, which "were gains to me," because I set them down to my credit religiously, my conversion changed into loss "for Christ’s sake," because their repudiation was necessary "that I might gain Christ."—T.C. Philippians 3:8 The excellency of the knowledge of Christ. "I count all things to be loss for the excellency of the knowledge of Christ Jesus my Lord." I. THE OF CHRIST. 1. It implies a knowledge of the way of salt, afloat, the Word of God being our guide. (Romans 10:17.) Eternal life hinges upon it. "This is life eternal, to know thee the only true God, and Jesus Christ, whom thou hast sent" (John 17:3). It is by this knowledge we are justified. "By his knowledge shall my righteous Servant justify many" (Isaiah 53:11). 2. It implies an experimental acquaintance with him. It is he himself who gives us the knowledge of himself. "He hath given us an understanding that we may know him who is true" (1 John 5:20). We thus realize Christ in pardoning mercy, in subduing grace, in abiding peace. II. THE OF THIS . This may be set forth either positively by the nature and effects of the knowledge in question, or by contrasting it with all the things the apostle classes among "loss." 1. Positively. (1) The experience of all God’s people attests its excellence. (2) The Word of God proclaims its excellence (Jeremiah 9:24). (3) It is through this knowledge we become partakers of the Divine nature (2 Peter 1:3). (4) It is by it we are enabled to escape the corruptions of the world (2 Peter 2:20). 2. By contrast with all things classed as loss. "I count all things to be loss for the excellency of the knowledge of Christ Jesus my Lord." He had already included in this class all the distinguishing privileges and prerogatives of his Jewish descent, as well as three points in his personal character which, as a Jew, he had made the subject of boasting. But he now expands the language so as to include all things whatsoever, conceivable or inconceivable, as lying under the category of loss. Everything was valueless under the sun when weighed against the knowledge of Christ. III. THE APOSTLE’S OF HIS CHRIST. "Christ Jesus my Lord." This is the happy language of assurance. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Philippians 4:1 Therefore, my brethren dearly beloved and longed for, my joy and crown. The apostle here, as in 1 Corinthians 15:58, urges the hope of a glorious resurrection as an incentive to steadfastness in the Christian life. He seems scarcely able to find words adequate to express his love for the Philippians; he heaps together epithets of affection, dwelling tenderly on the word "beloved." He tells them of his longing desire to see them, repeating the word used in Philippians 1:8. He calls them his "joy and crown"—his joy now, his crown hereafter. He uses the same words of the other great Macedonian Church in 1 Thessalonians 2:19, "What is our hope, or joy, or crown of rejoicing? Are not even ye?" The Greek word for "crown" (στέφανος) means commonly either the wreath ("the corruptible crown," 1 Corinthians 9:25) which was the prize of victors at the Grecian games; or a garland worn at banquets and festivities. The royal crown is generally διάδημα. But στέφανος is used in the Septuagint for a king’s crown (see (in the Greek) 2 Samuel 12:30; Psalms 20:4 (A.V., Psalms 21:3); Esther 8:15). The crown of thorns, too, which was used in mockery of the Savior’s kingly title, was στέφανοςἐξἀκανθῶν, though this may possibly have been suggested by the laurel wreath worn by the Roman Caesars (see Trench, ’Synonyms of the New Testament,’ sect. 23.). "The crown of life," "the crown of glory that fadeth not away," is the emblem both of victory and of gladness. Yet it is also in some sense kingly: the saints shall sit with Christ in his throne; they shall reign with him; they are kings ("a kingdom," R.V., with the best manuscripts) and priests unto God (Revelation 1:6). In this place victory seems to be the thought present to the apostle’s mind. In Philippians 2:16 and Philippians 2:12-14 he has been comparing the Christian life with the course of the Grecian athletes. Now he represents his converts as constituting his crown or wreath of victory at the last; their salvation is the crowning reward of his labors and sufferings. So stand fast in the Lord, my dearly beloved. So; that is, as ye have us for an example; or perhaps, as becomes citizens of the heavenly commonwealth. The same word (στήκετε) is used in Philippians 1:27, also in connection with the idea of citizenship. Philippians 4:2 I beseech Enodias, and beseech Syntyche, that they be of the same mind in the Lord; rather, Euodia. It is plain from the next verse that both are female names. The narrative in Acts 16:1-40 shows that the female element was more than usually important in the early Philippian Church. These ladies seem to have held a high position in that Church; possibly they may have been deaconesses, like Phoebe at Cenchrea. Their dissensions disturbed the peace of the Church. The repeated "I beseech’’ is emphatic; it may, perhaps, also imply that both were in fault. St. Paul earnestly begs them to be reconciled, and to be reconciled as Christians, in the Lord, as members of his body, in the consciousness of his presence. Mark how often the words, "in Christ," "in the Lord," occur in this Epistle; how constantly the thought of spiritual union with Christ was present to the apostle’s mind. Philippians 4:3 And I entreat thee also, true yokefellow; rather, yea, with R.V. and the best manuscripts; καὶ is a particle of earnest appeal (comp. Philemon 1:20 and Revelation 22:20); I ask or request. The Greek word ἐρωτῶ is used in New Testament Greek (in classical Greek it means "to inquire") of requests addressed to an equal; αἰτῶ is used in addressing a superior (comp. Trench, ’Synonyms of the New Testament,’ sect. 40.). Who was the "true yokefellow"? Some, following Clement of Alexandria, interpret the words of a supposed wife of St. Paul. But the Greek adjective has the masculine termination; and it is plain, from 1 Corinthians 7:8, that St. Paul was unmarried. Others take one of the Greek words as the proper name of the person addressed, Syzygus or Gnesius. On the first supposition, the play on the meaning of Syzygus, yokefellow, would resemble St. Paul’s reference to Onesimus in Philemon 1:11. But neither of these words seems to occur as a proper name. Some again, as Chrysostom, interpret the word of the husband of Euodia or Syntyche: this does not seem likely. Others think that Lydia may be addressed here. The omission of her name is remarkable; but she may bare been dead or no longer resident at Philippi. Others understand the chief pastor of the Church at Philippi, who may very possibly have been Epaphroditus himself, the bearer of the letter. This, on the whole, seems the most probable conjecture. The omission of the name implies that the person addressed was in a conspicuous position, so that there was no danger of mistakes. An important duty is assigned to him. And it may be that the word "yokefellow," as distinguished from "fellow-laborer," denotes something more of equality with the apostle. Help those women which labored with me in the gospel; rather, as R.V., help those women, for they labored with me. Help Euodia and Syntyche towards a mutual reconciliation, and that, inasmuch as they labored in the gospel. With Clement also. Are these words to be connected with "help" or with labored"? Is Clement associated with the "true yokefellow" in the work of reconciliation, or with the women who labored with St. Paul? The balance of probability seems to be in favor of the first alternative; there appears to be no reason for mentioning Clement’s labors in this place; while, on the other hand, St. Paul’s anxiety for the reconciliation of Euodia and Syntyehe might naturally urge him to ask for the combined efforts of all his fellow-laborers. Whether this Clement is to be identified with St. Clement the Bishop of Rome is an open question; there are no sufficient data for deciding it (see Bishop Lightfoot’s detached note). And with other my fellow-laborers; rather, as R.V., and the rest of my fellow-workers. St. Paul appeals to them all. Whose names are in the book of life. St. Paul does not mention their names; there is no need that he should do so—they are written in heaven (comp. Exodus 32:32; Psalms 69:28; Daniel 12:1; and Revelation, passim). The book of life is the roll of the citizens of the heavenly kingdom. The passages quoted do not necessarily involve the doctrine of an unconditional, irreversible predestination, or the phrase, "to blot out of my hook," could not be used. Philippians 4:4 Rejoice in the Lord alway; and again I say, Rejoice; rather, as R.V., again I will say. St. Paul returns to the key-note of the Epistle, Christian joy. He writes again the same things (see Philippians 2:1); he will say it again, he. never wearies of repeating that holy joy is a chief Christian duty. Rejoice in the Lord; in his presence, in communion with him, and that always; for he who rejoices in the Lord, as Chrysostom says, always rejoices, even in affliction: "Sorrowful, yet always rejoicing" (2 Corinthians 6:10). Philippians 4:5 Let your moderation be known unto all men; rather, forbearance, or gentleness. The word ἐπιείκεια (here the neuter adjective is used) is translated "gentleness" in 2 Corinthians 10:1, where it is attributed to our Lord himself. In the Aristotelian’ Ethics’ it stands for the temper which contents itself with less than its due, and shrinks from insisting on its strict rights. There is no joy in a narrow selfishness; joy involves an open heart, a generous love. Joy in the Lord tends to make men gentle and mild to others. "Gaudium in Domino," says Bengel, "parit veram aequitatem erga proximum." Unto all men; heathen as well as Christian. Compare our Lord’s word: "By this shall all men know that ye are my disciples, if ye have love one to another." St. Paul would have the heathen say, "See how these Christians love one another." Their mutual love would be the blessed means of drawing fresh converts to the faith. There may possibly be an allusion here to the differences between Euodia and Syntyche; let there be no more disagreements, but rather mutual forbearance. The Lord is at hand. The Aramaic Maranatha ("the Lord cometh") in 1 Corinthians 16:22 seems to imply that these words were current in the Church as a formula of warning, like "Hallelujah" as a set form of praise. The Lord is at hand therefore be not careful to exact your full rights; love is more precious than gold in the treasury of heaven. Comp. James 5:8, "Be ye also patient,… for the coming of the Lord draweth nigh." Others interpret the words, not of the future advent, but of the Lord’s present nearness. Comp. Psalms 145:18, "The Lord is nigh unto all them that call upon him." But this seems scarcely so appropriate here. Philippians 4:6 Be careful for nothing; rather, as R.V., in nothing be anxious. Μέριμνα is anxious, distracting care. St. Paul does not wish his converts to be careless, but to be free from that over-anxiety about worldly things which might distract their thoughts from the service of God, and hinder their growth in holiness. Comp. 1 Peter 5:7, where the apostle bids us cast all our care (μέριμνα) upon God. The thought of the Lord’s nearness should lead us both to be forbearing in our relations to others, and also to keep ourselves free, as far as may be, from worldly anxieties. "He careth for us." But in everything by prayer and supplication with thanksgiving let your requests be made known unto God. "Curare et orare," says Bengel, "plus inter se pugnant quam aqua et ignis." In everything; in each emergency, little or great, as it arises, pray; cultivate the habit of referring all things, great or small, to God in prayer. The two words rendered "prayer" and "supplication" προσευχή and δέησις) occur together also in Ephesians 6:18; 1 Timothy 2:1-15:l and 1 Timothy 5:5. The first has been defined by Chrysostom and others as prayer to obtain a good; the second, prayer to avoid an evil Better, perhaps, as most modern commentators, προσευχή is the general word, covering the idea of prayer in its widest meaning; while δέησις is a special act of supplication for some particular object of need (see Trench, ’Synonyms of the New Testament,’ sect. 51.). With thanksgiving. Thanksgiving is the necessary accompaniment of prayer; it ought never to be absent from our devotions; it springs out of that holy joy which St. Paul so constantly sets before us in this Epistle as the bounden duty of Christians. St. Paul himself is an example of constant thanksgiving. All his Epistles, except those to the Galatians, 1 Timothy, and Titus, open with a thanksgiving. In the dungeon at Philippi he and Silas "prayed and sang praises unto God" (Acts 16:25). Our requests, the things for which we ask, are to be made known unto God; πρὸςτὸνΘεόν before God, in the presence of God, by prayer, the general converse of the soul with God; and by supplication, direct petitions for the supply of our necessities. Indeed, he knows our necessities before we ask; but we are encouraged to make them known before him, as Hezekiah took the letter of Sennacherib and spread it before the Lord. Philippians 4:7 And the peace of God, which passeth all understanding. The peace which God gives, which flows from the sense of his most gracious presence, and consists in childlike confidence and trustful love. This peace passeth all understanding; its calm blessedness transcends the reach of human thought; it can be known only by the inner experience of the believer. The similar passage, Ephesians in 20, "Unto him that is able to do exceeding abundantly above all that we ask or think," seems decisive for the ordinary interpretation. Bishop Light-foot, Meyer, and others take another view of the passage: "Surpassing every device or counsel of man. i.e. which is far better, which produces a higher satisfaction, than all punctilious self-assertion, all anxious forethought." Shall keep your hearts and minds through Christ Jesus; rather, as R.V., shall guard your hearts and your thoughts in Christ Jesus. Peace shall guard—"a verbal paradox, for to guard is a warrior’s duty" (Bishop Lightfoot). The peace of God abiding in the heart is a sure and trusty garrison, guarding it so that the evil spirit, once cast out, cannot return. The thoughts issue from the heart; for the heart, as commonly in the Hebrew Scriptures, is regarded as the seat of the intellect, not of feeling only. In Christ Jesus; in the sphere of his influence, his presence. True believers, abiding in Christ, realize his promise, "Peace I leave with you, my peace I give unto you." Philippians 4:8 Finally, brethren, whatsoever things are true. He repeats the "finally" of Philippians 2:1, He again and again prepares to close his Epistle, but cannot at once bid farewell to his beloved Philippians. He urges them to fill their thoughts with things good and holy. Christ is the Truth: all that is true comes from him; the false, the vain, is of the earth, earthy. Perhaps the verb (ἐστίν) may be emphatic. Sceptics may deny the existence of absolute truth; men may scoffingly ask, "What is truth?" Truth is real, and it is found in Christ, the Truth. Whatsoever things are honest. The word (σεμνά) occurs only here and four times in the pastoral Epistles. It is a word difficult translate. "Honourable" or" reverend’’ (the renderings of the R.V.) are better equivalents than "honest." It points to a Christian decorum, a Christian self-respect, which is quite consistent with true humility, for it is a reverence for the temple of God. Whatsoever things are just; rather, perhaps, righteous, in the widest meaning. Whatsoever things are pure; not only chaste, but free from stain or defilement of any sort. The word used here (ἁγνός) is not common in the New Testament. The adverb occurs in Philippians 1:16, where it is rendered "sincerely," and implies purity of motive. Whatsoever things are lovely (προσφιλῆ); not beautiful, but pleasing, lovable; whatsoever things would attract the love of holy souls. Whatsoever things are of good report. The word (εὔφημα) means "well-speaking" (not "well spoken of"), and so "gracious," "attractive;" in classical Greek it means "auspicious," "of good omen." Of these six heads, the first two describe the subjects of devout thought as they are in themselves; the second pair relate to practical life; the third pair to the moral approbation which the contemplation of a holy life excites in good men. If there be any virtue. This word, so very common in the Greek moralists, occurs nowhere else in St. Paul. Nor does any other of the New Testament writers use it except St. Peter (l Peter Philippians 2:9 (in the Greek); 2 Peter 1:3, 2 Peter 1:5). Bishop Lightfoot says, "The strangeness of the word, combined with the change of expression, εἴτις, will suggest another explanation: ’Whatever value may reside in your old heathen conception of virtue, whatever consideration is due to the praise of men; ’ as if the apostle were anxious not to omit any possible ground of appeal." And if there be any praise; comp. Romans 12:17 and 2 Corinthians 8:21, where St. Paul bids us "provide for honest things, not only in the sight of the Lord, but also in the sight of men." Nevertheless, in the highest point of view, the praise of the true Israelite is not of man, but of God. Think on these things; or, as in the margin of R.V., take account of. Let these be the considerations which guide your thoughts and direct your motives. The apostle implies that we have the power of governing our thoughts, and so are responsible for them. If the thoughts are ordered well, the outward life will follow. Philippians 4:9 Those things, which ye have both learned, and received, and heard, and seen in me, do. St. Paul turns from contemplation to practical life: they must translate into action the lessons which they received from him. The verbs are aorists and refer to the time when he was among them. He taught not by word only, but by living example; they saw in him when present, and heard of him when he was absent, a pattern of the Christian life. And the God of peace shall be with you. God dwells with those who think holy thoughts and live holy lives; and with him comes the peace which is his, which he giveth (comp. Romans 15:33). Philippians 4:10 But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again. St. Paul thanks the Philippian Church for the gifts brought by Epaphroditus; his expressions, so courteous and yet so dignified, bespeak, like the Epistle to Philemon, like all his writings, the perfect gentleman in the best sense of the word. I rejoiced in the Lord; he fulfils his own precept (Philemon 1:4). His joy rises kern the gift to the love which prompted the gift, and thence to the Divine Giver of that love. Greatly. Bengel says, "Hoc vix placuerit Stoico. Paulus ingentes affectns habuit, sed in Domino." The R.V. rendering of the following words is more literal: "Ye revived your thought for me." The verb is properly used of a tree putting forth fresh shoots after its winter sleep. Bengel thinks that the metaphor was derived from the season; the apostle was writing in the spring. Offsets, as Meyer, render differently, "Ye flourished again (i.e. in your circumstances) so as to mind my interests." As the words might seem to imply some degree of blame, St. Paul hastens to ascribe the delay of the Philippians to causes beyond their own control. Wherein ye were also careful, but ye lacked opportunity; more literally, wherein ye did indeed take thought, as R.V. It may be that they had no suitable messenger; but St. Paul speaks of the "deep poverty" of the Macedonian Churches in 2 Corinthians 8:1, 2 Corinthians 8:2, where he also praises their liberality. Philippians 4:11 Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content. He explains himself; it is not want that prompted his words. Literally, I learned (the verb is aorist); that is, when he became a Christian. The A.V. is verbally inaccurate in the following words, which mean literally, "In the circumstances in which I am." But the sense is the same. St. Paul is speaking of his present condition: he is content with it, though it involves all the hardships of captivity; his present contentment is a sample of his habitual frame of mind. Αὐτάρκης here rendered "content," is a common word in Greek philosophy. It means "self-sufficient," "independent." It is of frequent occurrence in Stoical treatises; but St. Paul uses it in a Christian sense; he is αυτάρκης in relation to man, but his αὐτάρκεια comes from God (2 Corinthians 9:8). Philippians 4:12 I know both how to be abased, and I know how to abound. St. Paul had experience both of sorrow and of joy, both of distress and of comfort; he knew how to bear himself in both, because his chiefest joy was "in the Lord." This abiding joy raised him above the vicissitudes of this mortal state, and gave him an αὐτάρεκια, a Christian independence, which enabled him to act becomingly both in adversity and in prosperity. Everywhere and in all things I am instructed; literally, as R.V., in everything and in all things; as we say, "in each and all," in every condition separately and in all collectively. The R.V. translates more accurately, "have I learned the secret." The Greek μεμύημαι means properly, "I have been’ initiated." It is a word adapted from the old Greek mysteries; comp. Bcngel, "Disciplina arcana imbutus sum, ignota mundo." St. Paul represents the advanced Christian life as a mystery, the secrets of which are taught by God. the Holy Ghost to the soul that longs to prove in its own personal experience "what is that good and acceptable and perfect will of God." St. Paul frequently uses the word μυστήριον, mystery, for the truths once hidden but now brought to light by the gospel. Both to be full and to be hungry, both to abound and to suffer need. The word rendered "to be full" (χορτάζεσθαι) is strictly used of animals, and means "to be foddered;" in the New Testament and later Greek it is used also of men, without any depreciatory significance, as in Matthew 5:6, "They shall be filled (χορτασθήσονται).’’ Philippians 4:13 I can do all things through Christ which strengtheneth me; rather, as R.V., in him that strengtheneth me. The best manuscripts omit the word "Christ" in this place. In him. It is only in Christ, in spiritual union with him, that the Christian is αὐτάρκης, self-sufficient. His presence gives strength to do and suffer all things. Philippians 4:14 Notwithstanding ye have well done, that ye did communicate with my affliction; rather, as R.V., ye had fellowship with my affilction. St. Paul values the sympathy, the fellow-feeling, more than the gifts; he could have done without the gifts, but they were precious as a proof of love. Philippians 4:15 Now ye Philippians know also, that in the beginning of the gospel when I departed from Macedonia. He reminds them delicately of their former liberality to show his love for them; he was not unwilling to receive kindnesses from them. He had always refused to accept contributions from the Corinthians; but the bonds which bound him to the Macedonian Churches were closer and tenderer. In the beginning of the gospel; when he first preached in Macedonia, ten years ago. The words, "when I departed from Macedonia," may refer either to some gifts not mentioned elsewhere, sent to him when be left Beroea for Athens; or, if the aorist be taken in a pluperfect sense, to the supplies afterwards sent to him at Corinth (2 Corinthians 11:8, 2 Corinthians 11:9). No Church communicated with me as concerning giving and receiving, but ye only. Chrysostom understands this of giving worldly things and receiving spiritual things. But the context seems to restrict the meaning to temporal gifts: the Philippians gave, St. Paul received. Bengel says, "Poterant diccre, Faciemus, si alii fecerint: nunc eo major horum laus est: ceterorum, eo minor." Philippians 4:16 For even in Thessalonica ye sent once and again unto my necessity. This shows the promptness of their generosity; they not only helped him when he departed from Macedonia; but, before that time, while he was still at Thessalonica, the city which he visited next after leaving Philippi, they sent more than once to supply his needs; Comp. 1 Thessalonians 2:9 and 2 Thessalonians 2:8, where St. Paul says that he avoided being chargeable to the Thessalonians; for which purpose he labored with his own hands; but, it seems, he needed additional help, and this was supplied from Philippi. Philippians 4:17 Not because I desire a gift: but I desire fruit that may abound to your account; rather, as R.V., not that I seek for the gift; but I seek for the fruit that creaseth to your account. He shrinks sensitively from the danger of being mistaken; his words are not to be understood as a hint for further gifts. It is not the gift that he desires; but there is something which he longs for, and that is, charity, the fruit of the Spirit, showing itself in the generosity of the Philippians—the fruit of good works, continually increasing, and set down in heaven to their account. Philippians 4:18 But I have all, and abound: am full. I have to the full all that I need, and more. (For the word ἀπέχω, comp. Matthew 6:2, Matthew 6:5, Matthew 6:16, and Luke 6:24.) Having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God. He uses another metaphor: in Philippians 4:17 the gift was fruit, now it is a sacrifice: given to the servant of God, it is in truth offered to God himself. "How high does he lift their gift!" says Chrysostom; "it is not I, he says, who have received it, but God through me." The words, ὀσμὴεὐωδίας, an odour of sweet smell, occur often in the Old Testament in connection with sacrifice (see Genesis 8:21; Exodus 29:18; also for the metaphor, Ephesians 5:2). in Hebrews 13:16 almsgiving is also described as a sacrifice with which God is well pleased. The first and chiefest offering we can make is ourselves: "We offer and present unto thee, O Lord, ourselves, our souls and bodies" (comp. Romans 12:1); in that chief offering is involved the lesser gift of alms. Philippians 4:19 But my God shall supply all your need; rather, as R.V., every need of yours, My God; the pronoun is emphatic, as in Philippians 1:3. God will accept your offerings as made to him; you have supplied my need, he will supply every need of yours. According to his riches in glory by Christ Jesus. Not by; it should be "in Christ Jesus." The reward is given to his saints through union with him: "Beholding as in a glass the glory of the Lord, they are changed into the same image kern glory to glory." In glory; that is, by setting them in glory—the glory of holiness now, the glory of eternal life hereafter. Philippians 4:20 Now unto God and our Father be glory for ever and ever. Amen; rather, with R.V., unto our God and Father be the glory. The thought of God’s present mercies, and the hope of glory to come mentioned in the last verse, suggest the doxology. Observe, St. Paul says, "our God and Father" here. He said, "my God" in Philippians 4:19, where he was speaking of the reward which God would give for kindness shown to himself; but now "our God," as the one Object of praise and worship from the universal Church. The glory; the article is commonly used with δόξα in these doxologies—the glory which is God’s peculiar possession, which is essentially his (comp. John 17:5). Bishop Lightfoot says, in his note on Galatians 1:5, "It is probable that we should supply ἐστὶν in such cases rather than ἔστω. It is an affirmation rather than a wish. Glory is the essential attribute of God. See 1 Peter 4:11, ᾯἐστὶνἡδόξακαὶτὸκράτος, and the doxology added to the Lord’s Prayer (Matthew 6:13)." For ever and ever; literally, for the ages of ages; for the ages which consist, not of years, but of ages, for the countless ages of eternity (comp. Galatians 1:5 and Galatians 1:1 timothy Galatians 1:17). Philippians 4:21 Salute every saint in Christ Jesus. Every saint individually—an expression of personal affection. The words, "in Christ Jesus," may be taken with "salute," as in Romans 16:22 and 1 Corinthians 16:19. It is a Christian salutation, an acknowledgment of spiritual relationship; or better, perhaps, as in numerous passages, with "saint." All saints are in Christ, members of his body, knit together into one communion and fellowship in the mystical body of Christ. It is this union with Christ which makes them saints. The brethren which are with me greet you. Observe, he calls them "brethren," though he had none like-minded with him, save only Timothy (Philippians 2:20, Philippians 2:21). Philippians 4:22 All the saints salute you, chiefly they that are of Caesar’s household. All the Christians at Rome, not only St. Paul’s personal friends and companions. It is not clear why he lays a special stress on those belonging to Nero’s household. The reason given by Chrysostom seems somewhat fanciful: "If those who dwelt in palaces despised all things for the sake of the King of heaven, much more should the Philippians do so." Some of them may have been known to the Philippian Christians. The term familia or domus Caesaris included all ranks, from the highest official to the lowest freedman or slave. It is probable that those alluded to here belonged to the humbler classes. But at any rate St. Paul’s words prove that his preaching had penetrated into that abyss of all infamy, the palace of Nero. (For the Christianity of Seneca, and the supposed correspondence between him and St. Paul see Bishop Lightfoot’s dissertation on ’St. Paul and Seneca.’ See also his detached note on ’Caesar’s Household.’) Philippians 4:23 The grace of our Lord Jesus Christ be with you all. Amen; read, with the best manuscripts, with your spirit. St. Paul begins with "grace" (Philippians 1:2), and ends with "grace." The gracious love of the Lord Jesus was the joy of his heart. Philippians 4:1-3 St. Paul’s relations to his flock. I. ST. PAUL HIMSELF (see on Philippians 1:3-8) AN EXAMPLE TO ALL . 1. In his urgent appeals. Mark how he enforces the necessity of perseverance, how he brings the privileges and the hopes of the Christian to bear upon the daily life of practical duties. "Therefore," he says, "because you are citizens of the heavenly country; because you look for the Savior’s coming; because you hope for a glorious immortality;—therefore, stand fast in the Lord." The faithful minister knows the extreme difficulty of perseverance, of patient continuance in well-doing; he will constantly enforce it upon himself, upon his people; he will use all the motives suggested by the study of Holy Scripture and by Christian experience to press home this paramount obligation. "So stand fast," he says. St. Paul can point to his own example: would that we could do the like! "Stand fast:" it is the word used already in Philippians 1:27; it involves a military metaphor. Stand firm in your ranks; present a serried front against all temptations; quit yourselves like men, like fellow-citizens of the saints, in the good fight of faith. And that, in the Lord, in his strength, in habitual communion with him. There is no perseverance, no hope of final victory, unless we abide in Christ. 2. In his love for his flock as a whole. He calls them his brethren, dearly beloved and longed for, his joy and crown. And these were not mere words with St. Paul; he showed by his labors the truth of his affection. His ardent love for Christ issued in a strong constraining love for the souls of men. To save souls was his joy now; he knew that it would be his crown hereafter. The crown of glory that fadeth not away is the reward, St. Peter tells us, of those presbyters who feed the flock of God willingly and of a ready mind. St. Paul speaks of his converts as themselves constituting his crown. When he had finished his course, his wreath of victory would be the salvation of those precious souls which had been saved, under God, by his self-denying labors. The sight of their blessedness would increase and deepen even the gladness of heaven, even his own joy in his own salvation. 3. In his care for individual members of the Church. He thinks of Euodia and Syntyche; he has heard of their dissensions; he begs them earnestly to be of the same mind, and that in the Lord. The Christian minister should know his flock by name, should think of their individual needs, should pray for them, should urge them to live together in love. 4. He asks others to help in the work of restoring peace. The Christian pastor should gather helpers round him. It is good for his people, good for the helpers themselves. To work for Christ strengthens and benefits the soul. II. ST. PAUL’S FELLOW-. 1. Euodia and Syntyche. (1) They labored with St. Paul in the gospel. The word is a strong one; they were fellow-athletes with the apostle; they were engaged with him in many struggles, hard, it may be, and perilous, for the cause of Christ. St. Paul gladly acknowledges the help which they had given him. The remembrance of their good deeds made him feel a deeper interest in their spiritual welfare. Women did much for Christ in the Philippian Church. Christian women can do much now, much that men cannot do so well; their gentle tact, their quiet influence, is often of the greatest value. (2) Yet they quarrelled. Their disagreement was doing harm to themselves and to the Church. The indulgence of unkind feelings impairs the spiritual life and checks our growth in holiness. The dissensions of Christians are a grievous hindrance to the spread of the gospel. Mutual love was to be the mark of Christ’s disciples; alas! how often there has been more hate than love! Note St. Paul’s extreme anxiety to reconcile the two women; he entreats them himself; he begs others to help; he knew the immense importance of Christian union. 2. Clement and others. We know not who they were. Clement may possibly be the famous Bishop of Rome; of the others the very names are unknown. They are not in the world’s roll of heroes. But what was earthly fame to them? Their names were in the book of life, the book of remembrance, that is written before the Lord for them that fear the Lord and that think upon his Name. We may well be content to be obscure here, like Lazarus the beggar, if our name, like his, is known in heaven. LESSONS. 1. To love souls, to count the winning of souls the noblest work, the salvation of souls the most precious crown. 2. To do all that lies in us to heal dissensions and to promote Christian unity. 3. To desire above all things that our names may be written in the Lamb’s book of life. Philippians 4:4-7 The key-note of the Epistle: holy joy, with its blessed results. I. THE DUTY OF . 1. The Christian should learn to rejoice always. The word "always" is emphatic. There lies the difficulty, there too lies the blessedness, of rejoicing in the Lord. It is easy to rejoice in moments of excitement, but to rejoice always, in affliction, in pain, in weariness, in disappointment, is difficult indeed. St. Paul had learned the lesson which he teaches—he rejoiced in hardships and in chains. 2. Christian joy is joy in the Lord. Rejoice in what he did, in what he is, in himself. Rejoice in his incarnation, his holy limb, his sufferings for us, his precious death, his resurrection, his ascension, his perpetual intercession. Rejoice in his humility, his purity, his unselfishness, his holy courage, his love, his gentleness, his sympathy, his power, his glory, his majesty. Rejoice in himself, in spiritual fellowship with him, in his most gracious presence abiding in the Christian heart. II. THE RESULTS OF HOLY JOY. 1. Christian joy leads to genuineness and forbearance towards others. He who rejoices in the Lord, happy in that great possession, is not selfish, does not insist eagerly on his own rights, but will give way to others, will be gentle and kind; and that because the Lord is at hand. The Christian who rejoices in the Lord loves his appearing, loves to think on it, to prepare for it. he does not set overmuch store on his earthly rights, in view of the coming of the Lord and the great reward reserved for the faithful servant. 2. Holy joy dispels anxious care. He who rejoices in the Lord is not disturbed by distracting anxiety about worldly things. Holy joy keeps the mind clear and calm; it concentrates the thoughts upon the great gladness of the presence of the Lord, in comparison with which the objects of worldly pursuit are insignificant indeed. If we are learning to rejoice in him, we shall learn in like measure the difficult lesson to cast all our care upon him, for we shall know that be careth for us. 3. Inner spiritual joy must express itself in prayer and supplication. (1) For prayer is converse with God, and we must take delight in holding converse with him whose presence is our chiefest joy. Hence our love for prayer is a sure index of our love for God. The more we love him, the more constant our prayers will be; we shall learn to pray always, on all occasions, great and small. The Christian makes his requests known unto God in everything, in all the difficulties of his daily life. Nothing is too small to ask God’s counsel upon, nothing so great and engrossing as to keep the Christian from his prayers. (2) Prayer is the general converse of the soul with God; supplication consists in direct petitions for ourselves and for others. Intercessory prayer is the bounden duty of the Christian. We must pray for our family, our neighbours, our Church, our nation, for all Christian people, for the heathen, for missions. Christ encourages us to come to him with all our wants. "All things whatsoever ye shall ask in prayer, believing, ye shall receive." (3) But to be able to pray in times of distress and crushing sorrow, when prayer is most needful and most helpful, we must learn to pray in health and prosperity; we must pray in everything. Daniel, in the hour of danger, "kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime." He had formed the habit of prayer. That habit is the result of long practice; it is deepened and strengthened by perseverance. Happy are they who by the grace and help of the Holy Spirit form that habit in early life. 4. Holy joy implies habitual thanksgiving. "In everything give thanks" is the precept of St. Paul. He illustrates his teaching by his own example: he sang praises unto God in the dungeon at Philippi; his Epistles abound in doxologies, in thanksgivings. he had formed the habit of giving thanks continually; it grew out of that holy joy which filled his soul. Holy joy finds its natural expression in psalms and hymns and spiritual songs. The soul which is blessed with that highest joy which is the fruit of the Spirit must give thanks always for all things; for such a one knows by his own happy experience that God maketh all things work together for good to them that love him. Daniel gave thanks in the extremity of peril; Job, in his deep distress: "The Lord gave, and the Lord hath taken away; blessed be the Name of the Lord." 5. Holy joy expresses itself in prayer and thanksgiving; prayer and thanksgiving bring peace. Peace is the fruit of the Spirit, and the Spirit is given in answer to earnest prayer. "My Father will give the Holy Spirit to them that ask him." It is the peace of God, the peace which he giveth. It is the peace of Christ, such peace as he had. "Peace I leave with you: my peace I give unto you." It is trustful love and childlike confidence; it implies the blessed consciousness of forgiveness and acceptance with God. The heart in which that peace abideth is not troubled, neither is it afraid. For (1) the peace of God passeth all understanding; none can tell its calm blessedness but those to whom it is given. No energy of thought can comprehend it; no effort of imagination can picture it; only by our own happy experience can we tell its exceeding preciousness. And (2) it keeps the heart and thoughts. It is like a garrison of angels; it fills the heart with holy thoughts, holy memories, holy hopes; it keeps it safe from the temptations of the evil one; it leaves no room for sinful imaginations to pollute the shrine that is dedicated to God. Wicked desires cannot enter the heart where the peace of God keeps guard. Like all good gifts, it blesses us in Christ Jesus, in the sphere of his influence, flowing, as it does, from his grace and his atonement. Lessons. 1. The truest, the most abiding joy is joy in the Lord. The best of earthly joys comes from the society of those whom we dearly love. Christian joy springs from fellowship with Christ. Pray for grace to win Christ, to know Christ, to love Christ. 2. Love, joy, peace, are the fruit of the Spirit; pray for the blessed experience of the working of the Spirit in the heart. "Ask, and ye shall have." Philippians 4:8, Philippians 4:9 Exhortation to cultivate habits of holy thought. I. THE OF THE . 1. The thoughts are an index of the character. The current of thought seems ever changeful, dependent on the varying circumstances of the passing hour. It may be so within certain limits; but in truth its general direction is determined by the character. The thoughts run in channels worn for them By the oft-repeated actions which form our habits, good or bad. If the peace of God rules in the heart, the thoughts will be holy; if room is left for the temptations of the world, the flesh, and the devil, they will be of the earth, earthy. The thoughts show what the character is. 2. And, on the other hand, the thoughts react powerfully on the character. A sinful thought, brought again and again before the mind, strengthens the natural tendency of the will to evil and leads to the sinful deed. Therefore the thoughts must be disciplined and brought into captivity to the law of Christ. "Keep thy heart with all diligence; for out of it are the issues of life." Here is the hardest battle of the Christian life; to govern the thoughts there is need of constant watchfulness and persevering prayer. II. THE LESSON DRAWN OUT INTO DETAILS. 1. "Whatsoever things are true." God is true; his promises are true, so are his most awful warnings. Christ is true; he is the Truth; his gospel is true. Holiness is true, real; "Now abideth faith, hope, charity. The devil is a liar and the father of lies. He said to Eve, "Ye shall not surely die;" it was the first wicked falsehood, The world is false with its cheating pleasures; it passeth away and the lusts thereof. 2. "Whatsoever things are honest." Whatsoever things are deep and earnest, honorable and reverend. The Christian life hath a decorum of its own, a calm, grave dignity. Reverence and godly fear are essential to acceptable service. Charity "cloth not behave itself unseemly." 3. "Whatsoever things are just." The saintly life is not of the world, but it is in the world and hath its duties there. Holiness is not separate from morality; it transcends morality, but it implies it. We must bear always in our thoughts the Savior’s rule: "Do unto others as ye would they should do unto you." 4. "Whatsoever things are pure." The pure in heart shall see God. "He is of purer eyes than to behold evil." Nothing that defileth can enter into his presence. The Christian heart is the chosen temple of God the Holy Ghost. To bring unclean thoughts into that most sacred presence is an awful sin. The Christian’s thoughts must be pure and holy. 5. "Whatsoever things are lovely." The Christian character is lovable; gentleness, humility, charity, naturally attract love. "Think on these things;" see them in their perfection as exemplified in the Lord Jesus Christ; meditate much on his perfect holiness. 6. "Whatsoever things are of good report." Think on such things as are gracious and attractive. Let nothing coarse or vulgar occupy your thoughts; let images of true beauty fill your souls. 7. "If there be any virtue, and if there be any praise." "Provide things honest in the sight of all men." Do not neglect even the more human conceptions of goodness. All good thoughts have their value; think on every form of virtue, all things worthy of praise. III. THE LESSON BY EXAMPLE. 1. Holy thought leads to holy living. St. Paul was able to illustrate his precepts by his own holy life. Nothing enforces religious teaching so powerfully as the example of the teacher. He gave them a rule of thought; he exhibited in his own life a rule of conduct. 2. The blessed result. St. Paul’s holiness flowed from the presence of God; the God of peace will abide with all who, like St. Paul, strive always to think holy thoughts and to live holy lives. Lessons. 1. Pray for grace to govern the thoughts. 2. It is most important to mark what the thoughts naturally turn to in times of leisure; this should be a frequent subject for self-examination; it shows the bent of the character. 3. Remember the influence of example. Philippians 4:10-13 St. Paul’s happy temper. I. HIS JOY OVER THE OF THE . 1. Their loving thought for him gave him great joy. He greatly loved his converts; their love for him was, next after the blessed love of Christ, his greatest comfort and support. He rejoiced in the proof of their love; it was sweet to him; it was good for them, an evidence of their spiritual progress. 2. He may perhaps have feared that their love was growing cold; now he rejoiced. The spiritual life has its seasons, its winter and its spring, its times of depression and its times of fervor. It cannot but be affected in some degree, while we are in the flesh, by physical causes and by outward circumstances. We must not allow ourselves to be cast down; we must struggle on, locking always unto Jesus. Oar moods and feelings are changeful. He is "the same yesterday, and to-day, and for ever." II. HAS . 1. He had leavened to be independent of external circumstances. That joy in the Lord of which he speaks so much in this Epistle armed his soul against the trials of life. He that hath found Christ will not be wholly cast down by outward troubles. "Cast down [rather, ’being cast down’], but not destroyed" (2 Corinthians 4:9). "Come unto me, all that are weary and heavy laden … and ye shall find rest unto your souls." No one was ever more tried than St. Paul; but he was content in the midst of hardships, self-sufficient in the Christian sense, not with the independence of pride or Stoicism, but resting upon Christ. 2. He was armed both for prosperity and adversity. Christian self-sufficiency, which is really the sufficiency of Christ, is shown in sorrow and in joy; "in all time of our tribulation, in all time of our wealth." The true Christian can bear misfortune and hardship with dignity, without ill humor and complaints; he can bear riches and honor with self-possession, without arrogance or elation. This true self-sufficiency manifests itself in all the circumstances of life, "in every thing and in all things." 3. He was taught of God. "I have been instructed;" "I have learned the secret." This Christian self-sufficiency comes from the teaching of God the Holy Ghost; it is a secret which he alone can teach. "The secret of the Lord is with them that fear him." The soul in its converse with God learns many mysteries of spiritual experience, mysteries of grace, mysteries of self-renunciation, mysteries of self-consecration. St. Paul had been initiated into all. Long training, under the guidance of the Holy Spirit, had led him through all the deep and holy mysteries of the life that is hid with Christ in God. We must ask the same Holy Spirit to guide us into all truth. 4. He was strengthened in Christ. Here is the source of Christian self-sufficiency. It is only in Christ, in spiritual union with Christ, that the Christian possesses strength. Without him we can do nothing; in him we can do all things. His strength is made perfect in our weakness. Therefore the Christian must not be discouraged; he must not shrink from the battle against evil in himself and in the world. He is indeed weak and helpless, but he has the presence of Christ, and in the strength of that presence he can do all things. "We are able," said the sons of Zebedee. We may in all humility say the same if we do verily believe in Christ. All things are possible to him that believeth. God giveth us the victory through Jesus Christ our Lord. LESSONS. 1. It is easy to say, "Thy will be done;" it is very hard to work that prayer into our lives. St. Paul did so; so may we by the grace of God. 2. It is a secret to be learned only of God the Holy Ghost. 3. That teaching can make us contented always, self-sufficient through the strength of Christ. Philippians 4:14-20 The sympathy of the Philippians with St. Paul. I. THEIR GIFTS. 1. They had fellowship with him in his affliction. They made it their own; they showed the reality of their sympathy by their gifts. They were themselves in a great trial of afflictions, in deep poverty. They did not make their afflictions or their poverty an excuse for not aiding the apostle; they assisted him again and again. They did well, he says. Christian sympathy is a beautiful thing; it sweetens the cup of sorrow; it is one of God’s most precious gifts. St. Paul felt it deeply. He did not seek their alms; that, indeed, helped him in his trouble. But he could have done without it, he had learned the great lesson of contentment. But the sympathy of Christian love was very precious to him; he yearned for it; it was his chiefest comfort next after the presence of Christ. He prized it for their sake as well as for his own; it proved that his labors had not been in vain. It was good for them too; it was good for them to show sympathy, as it was for the apostle to receive it. Christian sympathy, like mercy, is twice blest—"it blesseth him that gives and him that takes." 2. They gave readily, spontaneously. It was "in the beginning of the gospel;" they had but just become Christians; St. Paul had but just left them. He was at Thessalonica, the chief city of Macedonia. The Philippians did not leave the duty of ministering to the apostle’s wants to the Thessalonians; they sent once and again, the little town to the great city, unto his necessities. They were the first, it seems, to have the great privilege of supporting St. Paul in his apostolic labors. They did not wait to see what others would give; they set the example; they gave what they could, and that at once. 3. They were not weary in well-doing. They sent again and again, twice at least, to Thessalonica; a third time, when St. Paul departed from Macedonia. "Brethren front Macedonia" supplied his wants at Corinth (2 Corinthians 11:9). "The Churches of Macedonia" abounded in their liberality towards the poor brethren at Jerusalem (2 Corinthians 8:1, 2 Corinthians 8:2); and now they sent Epaphroditus to relieve the apostle’s wants in his Roman imprisonment. 4. They gave unasked. St. Paul did not desire gifts; he was even unwilling to receive assistance from other Churches. "I seek not yours, but you," he said to the Corinthians. But the Philippians loved him for his work’s sake and for his own sake. They gave freely out of love; they gave gladly, for they had learned of the Lord Jesus Christ, the great Teacher, that "it is more blessed to give than to receive." II. ST. PAUL’S ON THEIR . 1. His sensitive nature is deeply touched with the evidence of their love; but he shrinks from appearing to invite further liberality. It is not the gift, he says, that he seeks. He is pleased, he rejoices, but not for his own sake; it, is for the givers, for the sake of the Philippians, that St. Paul’s heart is touched with holy joy. It is good for them to give; he knows it. Their bounty is set down to their account in the treasury of heaven, and this thought is full of sweetness to the apostle’s soul. 2. His contentment. He needed nothing more, he said; Epaphroditus had brought all he wanted, and more than he wanted. Mark the unworldliness of the apostle. We are never satisfied; whatever we have we want more. He was satisfied amid hardships, in captivity. For he had the peace of God which passeth all understanding, and, having that, he could not crave for earthly comforts. III. THE OF THEIR GIFT. 1. Those gifts relieved St. Paul’s wants, but they had a far higher character—they were, he tells us, "an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God." Christian almsgiving is a very sacred thing; God accepts the gift as given to himself. It has a sacrificial character; for it issues out of that spiritual sacrifice offered to God by the royal priesthood—the sacrifice of self. We are bidden to present our bodies as a living sacrifice. The offering of ourselves sanctifies the lesser offering of our earthly goods. 2. The reward. The cup of cold water given in the name of a prophet would bring a prophet’s reward. The Philippians had supplied the apostle’s needs; they had done it for Christ’s sake, whose servant he was; God would supply all their needs. They had given according to their means, out of their deep poverty; God would reward them according to his riches. What a word is this! The riches of God are infinite; infinite, then, is the reward, not of almsgiving in itself, but of the faith and love which prompted it. "Can two mites buy the kingdom?" asks St. Chrysostom. Yes, if they are given in the spirit of the poor widow, in undoubting faith and self-sacrificing love. God will reward those who minister to his saints, in glory—in the glory of his grace and presence now, in the glory of heaven hereafter. He will reward them in Christ Jesus, in virtue of that living union with Christ, through which alone all spiritual blessings flow into the believer’s soul. 3. The thanksgiving. The glory is God’s. It is he who giveth his people a willing heart to offer willingly. The glory is his. Men see their good works and glorify their Father. All glory is his, all majesty, dominion, and power, and that throughout the ages of eternity. Lessons. Learn: 1. The beauty of Christian sympathy. 2. The blessedness of Christian almsgiving. 3. To give like the Philippians, gladly. 4. To receive, if need be, like St. Paul, prizing the love more than the gift. 5. Always to ascribe the glory to God. Philippians 4:21-23 The salutations. I. THE APOSTLE’S OWN . 1. They teach the duty of Christian courtesy. A Christian salutation is real; it is a benediction, not a mere form; for it is the expression of that love which ought to be the distinguishing mark of Christians. 2. He salutes every saint. He does not single out individual names in this Epistle; he sends his love to every saint. We have noticed more than once how often the word "all" occurs; there was no schism in the Philippian Church; all loved St. Paul, and all were dear to him. There were personal quarrels, but no religious animosities. It was a united Church, one in faith and love. 3. He calls them "sailors in Christ Jesus "at the end of his Epistle, as he had done in the first verse. It is one of the highest titles by which Christians can be addressed. It reminds us of our high privileges and of our great responsibilities. We are saints by dedication, we have been once made members of Christ. We must walk "worthily of the calling wherewith we were called;" it must be our most earnest effort to follow after holiness of heart and life, and to abide in Christ. It is an awful as well as a blessed thing to be a Christian, redeemed with the most precious blood, reconciled to God by the tremendous sacrifice of the cross. The word "saint" reminds us of our duties and of our hopes. Therefore St. Paul loves to repeat it. II. SENT FROM ROME. 1. From the brethren which were with him. He means his personal companions who had come to Rome with him or joined him there afterwards. Except Timothy, they were not like-minded with himself (Philippians 2:20, Philippians 2:21); yet he calls them "brethren." He had that charity which "hopeth all things, believeth all things, endureth all things." 2. From the Roman Christians. "All the saints," he says," salute you." He mentions especially the Christians of Nero’s household. The gospel had reached that sink of all impurity; there were saints there. Whether slaves (as they probably were) or officials of the court, whether of higher or lower rank, they were attached to the person of Nero and witnessed the abominations of his loathsome life. God’s grace is sufficient for us, whatever our outward lot may be. St. Paul in chains, these Christians of Nero’s household in the palace, lived a holy life. Holiness is possible in all conditions of life, in the deepest poverty, and amid all the temptations of wealth and evil example. It needs only the grace of God. 3. Therefore the apostle ends, as he began, with the grace of our Lord Jesus Christ. Christ is the Alpha and Omega, his grace is the beginning and the end. He is the Author and Finisher of our faith. His grace is sufficient for us. To him be the glory for ever and. ever. Lessons. Learn: 1. To be courteous to all men. 2. To strive with all earnestness to become saints, not in name only, but in deed and in truth. 3. Not to lay blame on our circumstances, but to strive, whatever our circumstances may be, to adorn the doctrine of God our Savior in all things. 4. To trust only in God, to pray constantly for his grace. BY T. Philippians 4:1 The duty of steadfastness. The apostle grounds this duty upon the heavenly citizenship and the hope of the coming Savior. Mark— I. HIS ADDRESS. "My brethren beloved and longed for, my joy and crown, so stand fast, beloved." The accumulation of epithets marks the intense affection and delight of the apostle in converts so worthy of his concern for their good. The twofold repetition of the term "beloved" in a single sentence marks love as the dominant feeling; the other terms indicate either his anxiety to see them, the joy which their Christian kindliness carried to his heart, or the triumph of Divine grace in their conversion which redounded so signally to his own final victory. II. THE ABIDING OF ALL TRUE . "So stand fast in the Lord." It implies: 1. That they are exposed to influences calculated to mar the integrity of their walk. There is a threefold hostility always at work against a believer—the world, the flesh, and the devil (Ephesians 6:12), tending to shake heart or mind. Probably the apostle thought of the spiritual risks that threatened from the side of Judaistic zealotry. 2. The true spring of Christian steadfastness is in the Lord, as the element of the spiritual life. We are said to stand in faith (2 Corinthians 1:24) and to stand in grace (Romans 5:2), but these phrases only represent the methods in which the believer finds his weakness linked with the omnipotence of Divine grace. The counsel of the apostle is needful in every age. The caprice of opinion was never more marked than in our time. There is a lifting of anchors that bodes no good, with a drifting any whither, but usually toward intellectual darkness. Therefore believers must, in the imbroglio of strange beliefs, "stand fast in the Lord."—T.C. Philippians 4:2, Philippians 4:3 A touching personal appeal. "I exhort Euodias, and I exhort Syntyche, that they be of the same mind in the Lord." I. WOMEN HELD A LEADING PLACE IN THE SOCIETY OF . 1. It was to women that the apostle first preached the gospel in that Roman town. (Acts 16:1-40.) They were the first converts to Christianity in Europe. 2. It was women who first gave hospitable reception to the apostle in a town which never ceased to show him substantial kindness. 3. It was probably owing to the prominence of Christian women at Philippi that the apostle became such a debtor to the most liberal of all the Churches. Their sympathetic natures would initiate and sustain projects of Christian generosity. II. THE TWO WOMEN HERE WERE MEMBERS OF THE CHURCH. 1. They were ladies of rank, who disiplayed an active zeal for the cause of Christ. Their names appear in the ancient inscriptions. The women of Macedonia held a high social place in that age. These good women helped the apostle in Christian labors, "Inasmuch as they labored with me in the gospel." As women were not allowed to preach (1 Timothy 2:12), it is evident that their service was of a more private kind, either in instructing, the young or, more probably, in instructing female converts who were not accessible to members of the other sex. The order of deaconesses evidently arose out of some necessity of this sort. 2. They had differences of a sort calculated to mar their influence and to shake the faith of converts. The differences were less probably in the way of religious opinion than of methods of religious work. Perhaps a difference of temperament may have put them out of sympathy with each other, and a spirit of rivalry may have led to unseemly dissensions the Church. 3. There is an urgency in the apostolic appeal which displays an anxiety on their account. He says, "I exhort Euodias, and I exhort Syntyche," as if he regarded them both as equally open to censure. He thus addresses his appeal to each individually. He counsels them to find in the Lord the true center of their unity. Let them think as the Lord thinks, do as the Lord does, and submit to his supreme guidance in the sphere of their Christian labors. 4. He appeals to his true yokefellow—whoever he or she may have been—to use his influence to effect a reconciliation between the two ladies. "Yea, I ask thee to assist them, inasmuch us they labored with me in the gospel." There is no more important, though delicate, service than to promote a better understanding between two Christian people whose paths have disagreeably crossed each other. 5. The importance of the case is roundest from the leading place that the apostle assigns to the two ladies, besides "Clement and other my fellow-workers, whoso names are written in the book of life." They held a distinguished place beside these laborers. If Clement was the well-known author of the Epistle to the Corinthians, they are distinguished by association with his venerable name. If the apostle’s other fellow-workers are unnamed, they are named in the book of life. This suggestive phrase implies that (1) salvation is an individual thing, for individual names have their record on high; (2) that their salvation is an event already fore-ordained; and (3) therefore absolutely certain.—T.C. Philippians 4:4 Christian joy a duty. "Rejoice in the Lord." This sentence is the keynote of the Epistle. The world holds that believers have no joys. I. OUGHT TO REJOICE. 1. Because it is a commanded duty. "Rejoice in the Lord." 2. Because, if commanded, it is provided by the Holy Spirit, for it is part of the Spirit’s fruit. (Galatians 5:22.) 3. Because joy is characteristic of the Christian. The early Christians "ate their meat with gladness and singleness of heart" (Acts 2:46). This joy is not inconsistent with sorrow. The apostle himself was "Sorrowful, yet always rejoicing." (2 Corinthians 6:10). "Rejoice with trembling." II. THE NATURE OF THIS JOY. "In the Lord." The world rejoices in the creature, but the believer rejoices in the Creator of all things. 1. Because the Lord is. 2. Because he is the Portion of his people. 3. Because of all the manifestations of his power, wisdom, and grace. 4. Because the believer hopes for the glory to (Romans 5:2.) III. THE IS TO CHERISH AN ABIDING JOY. "Rejoice in the Lord at all times." In dark days as well as bright days. A permanent habit of joy is reasonable, when we consider (1) that there is no change in the Lord, the Source of our joy; (2) that our relationship to him is unchangeable. IV. MARK THE OF THE COMMAND. "And again I will say, Rejoice." This attests its importance. 1. Joy is the spring of energy. "A weary heart tires in a mile." A cheerful Christian is usually a very active one. "The joy of the Lord is his strength." 2. It kills the taste for sinful pleasures. It excludes the heart everything it cannot harmonize with itself. 3. It enables the believer to confront persecution. The early Christians" took joyfully the spoiling of their goods." 4. It enhances the charm and influence of Christian life.—T.C. Philippians 4:5 The virtue of forbearance. "Let your forbearance be known to all men. The Lord is at hand?" I. THE NATURE OF THIS VIRTUE. 1. It is the opposite of contention and aggrandizement, rigour and severity. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/