structed both to be full and to be
hungry, both to abound and to suffer
need. 339

13 I can do all things through
Christ which strengtheneth me.

14 Notwithstanding ye have well

verb (as appears from the opposition in which
it is placed to the latter) is here used in the
limited meaning "to be cast down [by
poverty]." In the next sentence we have
to abound" again, coupled with its proper
opposite, "to suffer need."

everywhere and in all things] Lit., "in
every thing and in all things," (as
we say) "in each and all." His experience
is both special in kind and universal in extent.
I am instructed] Lit., "I have been
initiated"- SO Old Lat., "imbutus sum
Cuepunuar, here only in N. T., nowhere in
LXX.)-another word of the old religion,
belonging to the Mysteries: i.e., "I have
attained full experience;"-scil., as follows, in
plenty and in want.-Note the progression
He "learned" the lesson; "knows" how to act
on it; "has been initiated" by full experience
in what it implies.

to be full and.. ] Lit.," to be foddered,"
-thence generally "to be full-fed." This
verb, and "to be hungry," are special in-
stances of the more general "to abound and
to suffer need" following.

Christians are not to be like the Israelites;
who knew not how "to be hungry," for they
"said, Can God furnish a table in the wilder-
ness?" (Ps. lxxviii. 19);-nor yet how" to be
full," for they "waxed fat and kicked" (Deut.
xxxii. 15). (Theophyl.)

13. I can do...] "I have strength
for all things, in Him that enableth
me" (the weight of authority requiring the
omission of "Christ"). Observe (1) the
passive strength to bear, (2) that strength
subsisting in Christ, (3) the spiritual power
imparted by Him,-here conveyed ;-but lost
in "I can do," 66
through Christ," "strength-
eneth"-of A. V.-For latter verb, cp. Acts
ix. 22.

Along with the lesson, the knowledge, the
initiation (vv. 11, 12),—the power to live by
them is in him. For it, he is content to
depend on Christ; independent though he

has declared himself to be of all else.

14. Notwithstanding ye have well done]
Though thus content in himself, and in his
Lord Who is his strength, he will not be
supposed insensible to their benefits. "Yet
[though I am satisfied to forego human relief]
ye did well" (in sending me the tokens of
your sympathy).

done, that ye did communicate with
my affliction.

15 Now ye Philippians know also,
that in the beginning of the gospel,
when I departed from Macedonia,
no church communicated with me

ye did communicate with...] He com-
mends their act rather because of the fellow-
feeling evinced in it, than of the actual service
rendered. The latter he could have done
without; the former is welcome and precious
to him. To understand "communicate" of
their giving merely, is to lower the tone of
the whole passage: it means to "have fellow-
ship" (Bp. Ellicott). Cp. the cognate nouns,
i. 5, 7.

Indicat.

15. Now ye Philippians know]
(not imperat., as A. V. seems to suggest).
Partly to emphasize his thanks, partly to
reassure them of his loving willingness to
receive bounty at their hands, he reminds
them of former gifts given by them and ac-
cepted by him.—"[Not now only have you
relieved me,] but (de) besides, as you
remember, from the very first you supplied
my wants, when no other Church was ready,
or was admitted, so to do.”

in the beginning of the gospel I.e. “in the
earliest days of my preaching to you" (Acts
xvi. 12, sqq.), about ten years before; a long
time, in the then infant life of the Church.
For this phrase, cp. 1 Clem. R., XLVII.
(where see Cotelier's note); also i. 5, above.

when I departed from Macedonia] As re-
lated, Acts xvii. 14. The verb (aor.) seems
naturally to relate to the occasion of that de-
parture; and to fix it as the time when con-
tributions were sent to him by them. This
agrees with the words just before, which
imply an early date; and falls in equally well
with the following v., where we read of a still
earlier act of their bounty, done while he was
still in Macedonia. Others however translate,
"I had departed," and understand that they
sent gifts to him, after he had left Macedonia,
while he was in Achaia (Acts xviii. 1-18);
—scil., by the hands of the “brethren which
came from Macedonia," who "supplied that
which was lacking to him" at Corinth (2 Cor.
xi. 9). So Paley, H.P., VII. iii. His admir-
able statement of the coincidences among
these documents, holds good in the main
See above, Introd., § II., B, 2; § IV., C.
under either of the above interpretations.-

communicated with me as concerning giving
and receiving] Lit., "towards the account
of..." The gifts are conceived as entered
in an account; in which they appear as givers,
and (consequently) he as receiver. So

Theod. Mops., "They gave, he received." This figure does not imply (as some imagine) a regular book with debtor and creditor sides; -still less (as Meyer) two books, one kept by each party. Nor does it suggest (as Chrys., &c.) a rendering of carnal things in return for spiritual;—an idea imported here from 1 Cor. ix. 11, but plainly foreign to the context, which relates exclusively to temporal gifts.

16. For even in Thessalonica] Confirmatory of the early date to which he traces back their kindness. "You alone have been liberal from the first; for even [before I left your province, and while I was still] in Thessalonica, you sent more than once to relieve my need." It was the first city in which he sojourned (Acts xvii. 1, 2-see notes there) after leaving Philippi. Their bounty was therefore very prompt. (This is better than to explain, as Chrys., &c.-" Even in the metropolis he received sustenance from the smaller city.") -Cp. 1 Thess. ii. 9; 2 Thess. iii. 8; where he affirms that during the sojourn here referred to, he avoided to be "chargeable" to the Thessalonians. Paley (as above), instead of "for even," renders "and that";-i.e., "You remember that you sent gifts at my departure... and that you had done so before." But the position of the conjns. is against this; and the inverted order of the incidents, intelligible with the former rendering, is thus unaccounted for.

17. Not because I desire a gift: but I desire fruit] Translate, "Not that (as v. 11) I seek after the gift, but I seek after the fruit." "It is not the gift I desire, for the gift's sake;-what I do desire is, the fruit that shall redound to the givers' good,-for their sake."-His sensitive spirit shews itself (as v. 11, where see note) in this clearing of himself from all surmise of sordid motive.

fruit that may abound ] "The fruit that increases,"-lit., "multiplies." "The fruit,"-i.e., as above, i. 11, and elsewhere throughout N. T. (e.g., Matt. vii. 16), the results of Christian life,-good works, especially bounty (as Rom. xv. 28). That which, as received by him, was the gift;" is, as yielded by them, "the fruit" (of their faith and love). This agrees with Scriptural usage,

66

I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God.

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

-and also with the simile of the "reviving tree (v. 10, where see note),-better than to explain "fruit" (with most) of their reward hereafter. Though the idea of such reward is undoubtedly in the passage, it lies not in the word "fruit," but in the appended words, "tnat increases to your account."—"I desire to see the fruit of your faith (your bounty), which as it increases, secures for you an ever increasing recompence, set to your account in Heaven.”

18. But I have all, and. ]Lit., "I have to the full" (àπéxw). The verb belongs to the idea of the "account" (v. 15), and implies the receipt of a full amount. So Matt. vi. 2; Gen. xliii. 22 [23] (LXX.);— see Hammond on Mark xiv. 41.—“I am sufficed; nay more, I overflow, I have been filled."

of Epaphroditus] See ii. 25.

able.

an odour of a sweet smell, a sacrifice acceptAnother aspect of their gift, apart from its temporal value. He has already welcomed it,-(1) as a token of sympathetic "communion (v. 14), (2) as bere (higher still), it is accepted by God as "fruit "sure of heavenly recompence (v. 17);

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99

a sacrifice."-"Lo, how high does he uplift received it, but God through me." (Chrys.) their gift! It is not I (he says) that have

"As ye gave to Epaphroditus, and he to me; so through me did God receive your gift as an oblation." (Theodt.) i

The "odour of sweet smell" is the "savour" of a sacrifice,-as Gen. viii. 21 (LXX.); cp. Eph. v. 2; also 2 Cor. ii. 14-16. For the "sacrifice wellpleasing," cp. Rom. xii. 1 (where A. V. renders same adj. "acceptable"); Hebr. xiii. 16 (where the derived verb is used):-in the former place the "sacrifice" being of self,-in the latter (nearly as here) of good works.

19. But God shall supply · my ] "My God,"- -see i. 3, and note. There it is "I thank my God for you;" here, "my God will requite you."-"He Who is my God, Who therefore accepts your gifts to me as oblations to Himself (last v.),—will take upon Himself to recompense you, and that in superabundant measure. You out of your deep poverty (2 Cor. viii. 2), have filled my

20 Now unto God and our Father be glory for ever and ever. Amen. 21 Salute every saint in Christ Jesus. The brethren which are with me greet you.

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one need; (Tv xpeíav, v. 16, cp. ii. 25;— need in one form); He out of His Riches will fill your every need" (aσav xpeíav vμv);—so, "I have been filled" (last v.). according to his riches in glory by Christ Jesus] Translate, "in Christ Jesus."The recompence will consist in being "in Christ;" it will be rich, out of "His Riches' Who gives it; its scene will be His Kingdom "in glory." All this points to a reward not merely spiritual, but future and eternal (not, as many interpret, present and temporal),—the "reward in Heaven" (Matt. v. 12), the "recompence at the Resurrection of the just" (Luke xiv. 14), which the Lord Himself promised. Though " every need" includes earthly wants, the supply here promised is not earthly but heavenly, the Divine fulness in which "every need shall be

filled."

20. CLOSING ASCRIPTION.

4

Now unto God and our Father] A doxology inspired by the elevating prospect of last v.-Translate rather, "our God and Father," the prefixed art. and the subjoined pron. belonging to both nouns. So Gal. i. (in the Greek);-cp. "the God and Father of our Lord," 2 Cor. i. 3; Eph. i. 3 (A. V. in the latter place, though not in the former). -Observe, our God,"-not, as in last v., "my God." There, in His special relation to His Apostle, He will reward them for services done to him; here, He is set forth for the common adoration of both.

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be glory] "Is the Glory" (with art., as usual in such ascriptions,-e.g., Rom. xi. 36) -scil., that glory which as His Attribute and Element is here ascribed to Him: "is," not "be," being supplied, as it is in the Doxology appended (Matt. vi. 13) to the Lord's Prayer. See on this, Bp. Lightfoot's note on Gal. i. 5.

21-23. SALUTATIONS AND BENEDICTION.

21. Salute every saint in Christ Jesus] The words "in Christ Jesus" are to be joined with "saint," as in the expression (i. 1) "saints in Christ Jesus" (see for numerous like instances, Rom. xvi. 3, &c.) ;—rather than with "Salute" (though Rom. xvi. 22; 1 Cor. xvi. 19, suggest the latter connection). "Salute in Christ Jesus" would merely express the religious character of the greeting "saints

in Christ Jesus" addresses it to those who "have been sanctified in Christ Jesus" (1 Cor. i. 2).

Timothy and his other immediate comThe brethren which are with me] Scil., panions and colleagues. He owns them all as" brethren ";-yet see ii. 20, 21.

22. All the saints] All the Christians of Rome,-as well as the personal associates spoken of in preceding v.

Not members of the Imperial family (as we chiefly they that are of Casar's household] use the word) or kindred, nor of the Prætorian guard; but persons belonging, as slaves term "household" is well chosen to render or freedmen, to the Palace of Nero. The the Greek (Lat., "familia"); as including all such, from officials of high place down to

the lowest menials.-We here learn that the Gospel, at the time of the writing of this Ep., had reached to those who were, in higher or lower capacity, about the Emperor's person; and, in the words of Calvin (quoted by Meyer), had "penetrated into that abyss of all crime and infamy.”—“ History has few stranger contrasts than when it shews us Paul preaching Christ under the Life of St. Paul,' XXVI.) walls of Nero's Palace." (Dean Howson,

Why these persons especially (“chiefly ") should salute the Philippians, does not appear. But the Apostle's motive in transmitting their greeting, is readily explained. It would cheer the Philippians, as shewing, (1) that the Gospel had made its way to the Imperial centre, (2) that even in the Court the example was set of risking all for Christ, (3) that his report of them had interested even distant strangers in their welfare. (Chrys.)

See Bp. Lightfoot's interesting discussion (Note, Casar's Household, p. 169), in which, by comparing certain sepulchral inscriptions, found in Columbaria near Rome, with the salutations in Rom. xvi., he shews it to be probable that of the "brethren" in that chapter, some at least belonged to the Imperial "familia:" who therefore, being known to the Apostle as Christians when he wrote the Ep. to the Romans, A.D. 58 (three years before his arrival in Rome), may well have been known by name, at the date of this Ep. (62, 63), to the Philippians.

23. The grace of our Lord] The "grace"

which He bestows, is in this, as in all St. Paul's Epistles,-in all his thoughts,-the beginning and the end (cp. i. 2).—J.

with you all] Read, "with your spirit," as the weight of evidence requires.

So

Gal. vi. 18; Philem. 25;-cp. 2 Tim. iv. 22. Most of the other Epp. end with words similar to the reading of A. V. (as above,— also of Rec.), which no doubt was adopted

from a desire for assimilation.

3. yokefellow] Of the many theories that have been advanced as to the person so addressed, one, first stated by Clem. Alex. (Strom.,' III. 6) is to be noted for its strangeness, that St. Paul's wife is meant ;which is inconsistent with what he says of himself, 1 Cor. vii. 7, 8,—and with the masc. adj. yote. Renan however (St. Paul,' VI., p. 148) adopts this, adding the conjecture that this wife was Lydia! (Acts xvi. 14, 15, 40.) Others have suggested the busband, or the brother, of one of the women; --but neither theory is tenable in the absence of any note of his relation to one of them more than the other. Others again St. Peter, or St. Barnabas, or St. Luke, or Silas (Acts xvi. 19-40). Theophyl., the jailor (ib. 23-34) Clement] Origen's statement is supported by Eusebius (H. E.,' III. 4, 15), Epiphanius (Hæres.,' XXVII. 6), Jerome, 'De Viris Ill.,' 15), and other ancient writers. Against these positive authorities is to be set the silence of Irenæus, who, in writing of Clement R. (Adv. Hæres.,' III. 3-see Euseb., H. E.,' V. 6) does not refer to this v.; though he has just before cited 2 Tim. iv. 21, for the mention of Linus (Bp. Jacobson, Patres Apost.,' Introd., p. xi., note).—In the same passage, however, he distinctly connects Clement R. with St. Paul, by stating that he "had seen and conversed with (ovußeßλnks) the Apostles" (scil., St. Peter and St. Paul);

above given, though irregular, is simple and 10. wherein ye were also] The construction clear; and is better than (with some) to make " me the anteced., translating ', “for whom ;”—or (with others) to take ep' adverbially, " even as." The relat. & would regularly have for its anteced. the sentence Tò vñèρ éμvù þрoveîv;—which would yield the unmeaning result, "ye were caring on behalf caring for me." But this is avoided by supplying “my welfare” (as above).

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Meyer makes To Vπèр éμoù accusat. of object after poveiv, and anteced. to ye prospered anew, [so as] to consider that which concerns ine"; thus obtaining a regular construction,-but a forced one, considering the position of Opoveiv.

New Test.-VOL. III.

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