PREFACE

ΤΟ

THE EPISTLE TO THE PHILIPPIANS.

PHILIPPI was a considerable city on the eastern frontier of Macedonia, now part of European Turkey. It was anciently named Datos; but Philip, the father of Alexander the Great, having repaired, enlarged, and beautified it, called it "Philippi," after his own name. It stood to the north-west of Neapo lis, about seventy miles north-east of Thessalonica, and about one hundred and ninety west of the place where Constantinople now stands. Julius Cesar placed a colony here, which Augustus afterward enlarged, and hence the inhabitants were considered as freemen of Rome. It was rendered remarkable for the famous battle fought near it, between the Roman Emperor Augustus and Antony on one side, and Brutus and Cassius, the republican generals, on the other. But it is more remarkable among Christians for the Christian church which was early planted there, and for this excellent epistle, written to the members thereof about twelve years after, namely, during the latter part of the apostle's imprisonment at Rome, about the year 64 or 65, and sent by Epaphroditus.

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Of the first introduction of the gospel into Macedonia, an account has been given, Acts xvi. 9, &c. St. Paul, with his assistants, Silas and Timothy, after having preached the gospel in most of the countries of the Lesser Asia, were directed by the Holy Ghost to pass over into Europe, for the purpose offering salvation to the Greeks, at that time the most celebrated people in the world for genius and learning. These messengers of God, therefore, loosing from Troas, landed at Neapolis; but making no stay there, they went directly forward to Philippi, where, it appears from Acts xvi. 18, they abode a considerable time, and were instrumental in converting many to the faith of Christ.

It appears they met with no opposition in this place, till the apostle cast a spirit of divination out of a damsel. But that circumstance so enraged her masters, who made a considerable advantage of her "soothsaying," that they stirred up the inhabitants against Paul and Silas, whom, after they had laid many stripes on them, they threw into prison, the jailer making "their feet fast in the stocks." But the Lord, whose servants they were, soon released them by a signal miracle, as is recorded Acts xvi. 25; and the magistrates, finding that they were Romans, came and took them out of prison, and treated them civilly; desiring them, however, for the quiet of the city, to depart out of it: which they did, when they had seen and conversed with the new converts, and had comforted them. But though Paul and Silas for the present left Philippi, Luke and Timothy continued there some time longer, to carry on the work which had been so successfully begun. And this, it is probable, was one reason that induced the apostle to fix upon the latter as the most proper person to visit the Philippians in his absence, of whose affection for them, and concern for their interests, he takes particular notice, chap. ii. 19-22.

That the apostle himself made the Philippians a second visit, appears from Acts xx. 6; though we зre not informed of any particulars relating to it. And it is highly probable that he visited them often, as he passed to and from Greece. And, indeed, the peculiar affection and respect which they manifested to the apostle, entitled them to some distinguished regard: for while he preached in Thessalonica, they sent him money twice. And this, it seems, they did, both from the gratitude which they felt to him for being instrumental in bringing them out of the darkness of heathenism, and from the concern they had that the success of the gospel should not be hindered among their countrymen, by its preachers becoming burdensome to them. The same regard they showed to him, and for the same

PREFACE TO THE EPISTLE TO THE PHILIPPIANS.

reason, while he preached the gospel in Corinth, 2 Cor. xi. 9. He also acknowledges (chap. iv. 18) to have received a present from them by the hands of Epaphroditus, when he was a prisoner at Rome. These, however, were not the only proofs which the Philippians gave of their love to the apostle, and the religion which they had received. Their behaviour in other respects was every way worthy of their profession. They maintained the doctrine of the gospel in its purity, and walked in the holy manner required by its precepts. Indeed, the excellent character of these Christians may be inferred from the manner in which this epistle is written. For, while most of his other letters contain reprehensions of some for their errors, and of others for their bad conduct, throughout the whole of this epistle to the Philippians no fault is found with any of them; unless the caution, (chap. ii. 3, 4,) to avoid strife and vain glory in the exercise of their spiritual gifts, can be called a reprehension. But his letter is employed almost wholly in commending and encouraging them, or in giving them exhortations to persevere and make advances in the good ways of the Lord. But though the apostle did not see it needful to censure or reprove the Philippian believers for any thing, he judged it necessary to pass a severe censure on some Judaizing teachers, who were endeavouring to introduce themselves among them, as they had done among the Christians in other places, making it, as it seems, their whole business to destroy the purity and peace of the churches. Of these corrupters of the gospel the apostle, out of his zeal for the truth, and his great love to his Philippian converts, speaks with more severity than in any of his other letters, being doubtless directed so to do by a particular impulse of the Spirit of God, who knew it necessary that this sharpness should be used for opening the eyes of the faithful, and making them sensible of the malignity of these false teachers, and of the pernicious tendency of their doctrine. 336

b

THE

EPISTLE OF PAUL THE APOSTLE

то THE

PHILIPPIANS.

CHAPTER 1.

After the inscription and benediction, 1, 2, the apostle (1,) Offers thanksgivings to God for the work of grace begun, and to be perfected in them, 3–7. (2,) In testimony of his love to them, he prays for their establishment and growth in grace, 8–11. (3,) He encourages them against dejection on account of his sufferings, as they were made the means of promoting the glory of God, and the salvation of men, 12–20; and as he was ready to die or live, as God saw would be most for the good of his church, 21-26. (4,) He exhorts them to all holiness of conversation, zeal, and constancy in the profession of the gospel, notwithstanding the opposition of their adversaries, 27-30.

A. M. 4068. PAUL and Timotheus, the servants 3 * c I thank my God upon every A. M. 4068. of Jesus Christ, to all the saints1 remembrance of you,

A. D. 64.

a in Christ Jesus which are at Philippi, with the bishops and deacons :

2 b Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.

a1 Cor. i. 2.———b Romans i. 7; 2 Cor. i. 2; 1 Peter i. 2. *Twenty-second Sunday after Trinity, epistle, verse 3 to

verse 12.

NOTES ON CHAPTER I.

A. D. 64.

Verses 1, 2. Paul and Timotheus, servants of || may also be rendered, I thank my God for all your Jesus Christ-St. Paul, writing familiarly to the || kind remembrance of me, namely, (as he partly at Philippians, does not style himself an apostle. And least means,) with respect to the supplies they had under the common title of servants, he tenderly and sent him. Always in every prayer of mine-He modestly joins with himself his son Timothy, who never failed, it seems, to pray for the churches when had attended him in his general travels in those parts, || he prayed for himself; making request-That God had come with him to Philippi, not long after the || would bestow on you an increase of every spiritual apostle had received him, (Acts xvi. 3, 12,) and had blessing; with joy-Joy peculiarly enlivens prayer. doubtless assisted him in preaching the gospel there. || As love reigns in the epistle to the Ephesians, so To all the saints-The apostolic epistles were sent || does joy reign in this; the sum of the whole epistle more directly to the churches, than to the pastors being, I rejoice; rejoice ye. For your fellowship in of them; with the bishops and deacons―The former || the gospel-That you have united with us in embraproperly took care of the internal, or spiritual state || cing the gospel, and are joint partakers with us of of the church, the latter of the externals, 1 Tim. iii. || its blessings; and so have fellowship also with all 2-8; although these were not wholly confined to true Christians; from the first day-Of my preachthe one, nor those to the other. The word εTIOкOTTOL, ing it among you; though soon attended with violent bishops, or overseers, here includes all the presby- persecution, even with the scourging and imprisonters at Philippi, as well as the ruling presbyters: the ment of myself and my fellow-labourer; and that names bishop and presbyter, or elder, being promis- you have persevered in the profession thereof from cuously used in the first ages. See on Acts xx. 28. the time that you first embraced it. Or, the meanGrace be unto you, &c.—See on Rom. i. 7. ing may be, I thank God for your having received the gospel, from the first day of your receiving it until now. Being confident (and the grounds of his confidence are mentioned in the following verse) · 337

Verses 3-8. I thank my God upon every remembrance--Or mention, as uvela equally signifies; of you-Whether before the throne of grace, or when VOL. II. ( 22 )

b

that he who hath begun a good work in you--Who || have already shown; may abound yet more and hath not only done a good work for you, in justify- || more-The fire which burned in the apostle's breast ing you, and giving you peace with himself through never says, It is enough; in knowledge-Arising our Lord Jesus Christ, (Rom. v. 1,) but has wrought|| from, and attended with, a more perfect knowledge a good work in you; in your minds and hearts, of God, of Christ, and of spiritual things in general; by enlightening and quickening, regenerating and|| and in all judgment—Or rather, in all sense, or feelrenewing you after his image, Titus iii. 5: or, in || ing, as яaon aιolnoɛι signifies: that is, That you may beginning to sanctify you; will perform it until the|| have a spiritual sense and taste, or an experimental day of Jesus Christ-Will carry it on till it come to || knowledge and feeling of God's love in Christ to perfection, and, at the second coming of Christ, you. Our love must not only be rational, but it issue in glory. Even as it is meet-Aikaιov, just, rea- must be also experimental: we must not only unsonable; for me to think this of you all—To have derstand and approve the reasons why we should this good opinion and confidence. Why? He does || love God and one another; but we must know and not say, because of an eternal decree, or because feel that we do so; that ye may approve—Greek, the saints must of necessity persevere; but, because || Eiç то dokiμažεw, that ye may try, or prove by expeI have you in my heart--I affectionately remember ||rience; things that are excellent-Not only that you; inasmuch as both in my bonds-In this my im- are good, but the very best; the superior excellence prisonment; and in the defence and confirmation of of which is hardly discerned but by the adult Christhe gospel--In what I do and suffer for its defence || tian. The original expression, va dɩapɛpovra, is, literand confirmation; ye all arepartakers of my grace || ally, the things that differ: that you may discern the -That is, you have manifested that you possess the real difference which there is in things, namely, in same grace that I myself have, in that you have done matters of doctrine, experience, and practice; how and suffered the same things which I have done and truth differs from, and how much it excels error; suffered. Or, as the clause may mean, because you how much fervency of spirit, a life of entire devotedare sharers in the afflictions which God hath vouch- || ness to God, and continual, persevering diligence in safed me as a grace or favour. In other words, It the work of faith, patience of hope, and labour of is just or reasonable for me to think this concerning || love, differs from and excels lukewarmness of heart, you all, (namely, that you will continue in the grace || negligence of life, sloth, indolence, and the being of God,) because you have been and are joint par- weary of well-doing; that ye may be sincere—-Uptakers with me, both of grace and of the sufferings right before God, truly desiring to know and to do his by which grace is tried and manifested: or, The suf- will in all things; and having always a pure intention, ferings you have endured, and the things you have or a single eye to his glory, in the choice and pursuit done, have manifested both the reality and the great- || of the best things; and a pure affection, giving him an ness of your grace; and therefore I cannot doubt of || undivided heart. The original word, ethiкpivɛis, from your perseverance. For God-To whom I appeal || ciλn, the shining, or splendour, of the sun, and kpɩvw, for the truth of what I say; is my record-Bears me to judge, properly signifies such things as, being exwitness; how greatly I long after you all-How ve- amined in a bright light, are found pure, and without hemently I love you, or long after your prosperity, fault. Applied, as here, to believers, it refers both in spiritual things; in the bowels of Jesus Christ- to their spirit and conduct, and is represented as the With such a sincere, fervent, and spiritual love as proper and natural fruit of that abounding love which has been wrought in me by Christ, and resembles the apostle had asked for them in the preceding that love which he bears to his members. In Paul, verse. And without offence-Chargeable with no not Paul lives, but Jesus Christ; therefore he longs disposition, word, or action, at which others can for them with the bowels, the tenderness, not of justly take offence; but holy and unblameable. The Paul, but of Jesus Christ. expression properly signifies, giving no occasion of Verses 9-11. This I pray, tha! your love-To|| stumbling, namely, to others; and may imply also God and one another, and all mankind which you not stumbling ourselves at the real or supposed fail ( 22* )

338

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b

John xv. 4, 5; Eph. ii. 10; Col. i. 6. s John xv. 8; Eph. t Chap. iv. 22. Or, Cesar's court.- 10 Or, to all others. i. 12, 14.- 8 Or, for Christ. u Chap. ii. 3.

ings or faults of others; unto the day of Christ-true cause of the apostle's confinement may have The day of death, when the time of your trial will been spread through the palace by some Jewish be ended. Being filled with the fruits of righteous- || slaves in the emperor's family, who, happening to ness-All holy dispositions, words, and actions to-hear Paul in his own hired house, were converted ward God, our fellow-creatures, and ourselves; by him. At this time, Rome was full of Jewish which are by Jesus Christ-Through union with slaves; and that some such belonged to the palace, him, and grace derived from him, to the glory and || or had access to it, we learn from Josephus, De vita praise of God-To whom they are rendered accept- sua, who tells us he was introduced to the Empress able through Christ's sacrifice and intercession. Poppaa by means of a Jewish comedian. Such of Observe, reader, here are three properties of that the slaves in the palace as had embraced the gospel, sincerity which is acceptable to God. 1st, It must whether heathen or Jews, would not fail to show the bear fruits, all inward and outward holiness, all good- || officers of the court whom they served, the true naness, righteousness, and truth, Eph. v. 9; (see also ture of the Christian faith, and the real cause of the Gal. v. 22;) and that so abundantly, that we may be apostle's imprisonment; that it was for no crime, filled with them, or all our powers of body and mind, but only for preaching a new scheme of doctrine. our time and talents, occupied therein. 2d, The|| And, as it was now fashionable among the Romans branch and the fruits must derive both their virtue || to indulge a passion for philosophy, and many of them and their very being from the all-supporting, all- || had a strong curiosity to be informed of every new supplying root, Jesus Christ. 3d, As all these flow from the grace of Christ, so they must issue in the glory and praise of God.

"The

doctrine which was broached, and of every strange occurrence which had happened in the provinces, is not unreasonable to suppose that the brethren in Verses 12-14. But I would ye should understand, the palace would explain the Christian religion to &c.-As if he had said, Be not discouraged at my the emperor's domestics, and relate to them the resufferings, but observe and consider this for your surrection of its author from the dead; and that some encouragement; that the things which happened of them who were of high rank, strongly impressed unto me—Greek, a кar' eμɛ, the things relating unto || with their relation, embraced the gospel." And in me: the apostle means his being sent a prisoner to all other places-In and about the city. Rome, and his being kept in bonds there, together Christians at Rome were numerous before the aposwith all the sufferings which had befallen him during tle's arrival, but their number was greatly increased his confinement; have fallen out rather unto the by his preaching, and by the preaching of his asfurtherance-Than, as you feared, the hinderance; sistants. It is no wonder then, that in all places of of the gospel; so that my bonds in Christ-Endured the city," and its environs, "the real cause of the for his sake and the gospel's; are manifest-Are apostle's imprisonment, and the true nature of the much taken notice of, in all the palace-Of the Ro- gospel, were so well known."-Macknight. And man emperor. The word Tраiтptov, here rendered || many of the brethren, who were before afraid, waxpalace, was, properly speaking, the place in Rome ing confident by my bonds—Or, trusting in the Lord where the pretor determined causes. Or, accord- || through my bonds, as ev Kupiw пeñoidoras rois deoμois ing to the more common signification of the word,μs may be properly rendered; are much more bold it was a place without the city, where the pretorian to speak the word-Than they were before, in concohorts, or regiments of guards, were lodged. But in the provinces, the governor's palace was called the pretorium, (Mark xv. 16,) both because the gov- || ernors administered justice in their own palaces,|| and because they had their guards stationed there. Verses 15-17. Some indeed preach Christ even See Acts xxiii. 35. “Wherefore, though the apostle of envy-Envying my success, or envying me that was himself at Rome when he wrote this, and though esteem and reputation which I have in the church, the matters of which he wrote were done at Rome, and seeking to gain it to themselves; and strifehe uses the word pretorium in the provincial sense, Striving to draw people off from approving me to to denote the emperor's palace, because he wrote to applaud themselves, and being desirous to maintain persons in the provinces. The knowledge of the || in the church a party that shall oppose me, and will

sequence of having observed my constancy in testifying the gospel, and my safety notwithstanding; without fear-Of any sufferings to which they might before have thought themselves exposed for so doing.