mh_parser/vol_split/50 - Philippians/Chapter 2.xml

<div2 id="Phi.iii" n="iii" next="Phi.iv" prev="Phi.ii" progress="61.88%" title="Chapter II">
<h2 id="Phi.iii-p0.1">P H I L I P P I A N S.</h2>
<h3 id="Phi.iii-p0.2">CHAP. II.</h3>
<p class="intro" id="Phi.iii-p1">The apostle proceeds to further exhortations to
several duties, to be like-minded, and lowly-minded, which he
presses from the example of Christ (<scripRef id="Phi.iii-p1.1" osisRef="Bible:Phil.2.1-Phil.2.11" parsed="|Phil|2|1|2|11" passage="Php 2:1-11">ver. 1-11</scripRef>), to be diligent and serious in
the Christian course (<scripRef id="Phi.iii-p1.2" osisRef="Bible:Phil.2.12-Phil.2.13" parsed="|Phil|2|12|2|13" passage="Php 2:12,13">ver. 12,
13</scripRef>), and to adorn their Christian profession by several
suitable graces, <scripRef id="Phi.iii-p1.3" osisRef="Bible:Phil.2.14-Phil.2.18" parsed="|Phil|2|14|2|18" passage="Php 2:14-18">ver.
14-18</scripRef>. He then concludes with particular notice and
commendation of two good ministers, Timothy and Epaphroditus, whom
he designed to send to them, <scripRef id="Phi.iii-p1.4" osisRef="Bible:Phil.2.19-Phil.2.30" parsed="|Phil|2|19|2|30" passage="Php 2:19-30">ver.
19-30</scripRef>.</p>
<scripCom id="Phi.iii-p1.5" osisRef="Bible:Phil.2" parsed="|Phil|2|0|0|0" passage="Php 2" type="Commentary"/>
<scripCom id="Phi.iii-p1.6" osisRef="Bible:Phil.2.1-Phil.2.11" parsed="|Phil|2|1|2|11" passage="Php 2:1-11" type="Commentary"/><div class="Commentary" id="Bible:Phil.2.1-Phil.2.11">
<h4 id="Phi.iii-p1.7">Brotherly Love Recommended; Glory and
Condescension of Christ. (<span class="smallcaps" id="Phi.iii-p1.8">a.
d.</span> 62.)</h4>
<p class="passage" id="Phi.iii-p2">1 If <i>there be</i> therefore any consolation
in Christ, if any comfort of love, if any fellowship of the Spirit,
if any bowels and mercies,   2 Fulfil ye my joy, that ye be
likeminded, having the same love, <i>being</i> of one accord, of
one mind.   3 <i>Let</i> nothing <i>be done</i> through strife
or vainglory; but in lowliness of mind let each esteem other better
than themselves.   4 Look not every man on his own things, but
every man also on the things of others.   5 Let this mind be
in you, which was also in Christ Jesus:   6 Who, being in the
form of God, thought it not robbery to be equal with God:   7
But made himself of no reputation, and took upon him the form of a
servant, and was made in the likeness of men:   8 And being
found in fashion as a man, he humbled himself, and became obedient
unto death, even the death of the cross.   9 Wherefore God
also hath highly exalted him, and given him a name which is above
every name:   10 That at the name of Jesus every knee should
bow, of <i>things</i> in heaven, and <i>things</i> in earth, and
<i>things</i> under the earth;   11 And <i>that</i> every
tongue should confess that Jesus Christ <i>is</i> Lord, to the
glory of God the Father.</p>
<p class="indent" id="Phi.iii-p3">The apostle proceeds in this chapter where
he left off in the last, with further exhortations to Christian
duties. He presses them largely to like-mindedness and
lowly-mindedness, in conformity to the example of the Lord Jesus,
the great pattern of humility and love. Here we may observe,</p>
<p class="indent" id="Phi.iii-p4">I. The great gospel precept passed upon us;
that is, to love one another. This is the law of Christ's kingdom,
the lesson of his school, the livery of his family. This he
represents (<scripRef id="Phi.iii-p4.1" osisRef="Bible:Phil.2.2" parsed="|Phil|2|2|0|0" passage="Php 2:2"><i>v.</i> 2</scripRef>) by
being <i>like-minded, having the same love, being of one accord, of
one mind.</i> We are of a like mind when we have the same love.
Christians should be one in affection, whether they can be one in
apprehension or no. This is always in their power, and always their
duty, and is the likeliest way to bring them nearer in judgment.
<i>Having the same love.</i> Observe, The same love that we are
required to express to others, others are bound to express to us.
Christian love ought to be mutual love. Love, and you shall be
loved. <i>Being of one accord, and of one mind;</i> not crossing
and thwarting, or driving on separate interests, but unanimously
agreeing in the great things of God and keeping the <i>unity of the
Spirit</i> in other differences. Here observe,</p>
<p class="indent" id="Phi.iii-p5">1. The pathetic pressing of the duty. He is
very importunate with them, knowing what an evidence it is of our
sincerity, and what a means of the preservation and edification of
the body of Christ. The inducements to brotherly love are these:—
(1.) "If there is any <i>consolation in Christ.</i> Have you
experienced consolation in Christ? Evidence that experience by
loving one another." The sweetness we have found in the doctrine of
Christ should sweeten our spirits. Do we expect consolation in
Christ? If we would not be disappointed, we must love one another.
If we have not consolation in Christ, where else can we expect it?
Those who have an interest in Christ have consolation in him,
strong and everlasting consolation (<scripRef id="Phi.iii-p5.1" osisRef="Bible:Heb.6.18 Bible:2Thess.2.16" parsed="|Heb|6|18|0|0;|2Thess|2|16|0|0" passage="Heb 6:18,2Th 2:16">Heb. vi. 18; 2 Thess. ii. 16</scripRef>), and
therefore ought to love one another. (2.) "<i>Comfort of love.</i>
If there is any comfort in Christian love, in God's love to you, in
your love to God, or in your brethren's love to us, in
consideration of all this, be you like-minded. If you have ever
found that comfort, if you would find it, if you indeed believe
that the grace of love is a comfortable grace, abound in it." (3.)
"<i>Fellowship of the Spirit.</i> If there is such a thing as
communion with God and Christ by the Spirit, such a thing as the
communion of saints, by virtue of their being animated and actuated
by <i>one and the same Spirit,</i> be you like-minded; for
Christian love and like-mindedness will preserve to us our
communion with God and with one another." (4.) "<i>Any bowels and
mercies,</i> in God and Christ, towards you. If you expect the
benefit of God's compassions to yourselves, be you compassionate
one to another. If there is such a thing as mercy to be found among
the followers of Christ, if all who are sanctified have a
disposition to holy pity, make it appear this way." How cogent are
these arguments! One would think them enough to tame the most
fierce, and mollify the hardest, heart. (5.) Another argument he
insinuates is the comfort it would be to him: <i>Fulfil you my
joy.</i> It is the joy of ministers to see people like-minded and
living in love. He had been instrumental in bringing them to the
grace of Christ and the love of God. "Now," says he, "if you have
found any benefit by your participation of the gospel of Christ, if
you have any comfort in it, or advantage by it, <i>fulfil the
joy</i> of your poor minister, who preached the gospel to you."</p>
<p class="indent" id="Phi.iii-p6">2. He proposes some means to promote it.
(1.) <i>Do nothing through strife and vain glory,</i> <scripRef id="Phi.iii-p6.1" osisRef="Bible:Phil.2.3" parsed="|Phil|2|3|0|0" passage="Php 2:3"><i>v.</i> 3</scripRef>. There is no greater enemy
to Christian love than pride and passion. If we do things in
contradiction to our brethren, this is doing them through strife;
if we do them through ostentation of ourselves, this is doing them
through vain-glory: both are destructive of Christian love and
kindle unchristian heats. Christ came to slay all enmities;
therefore let there not be among Christians a spirit of opposition.
Christ came to humble us, and therefore let there not be among us a
spirit of pride. (2.) We must <i>esteem others in lowliness of mind
better than ourselves,</i> be severe upon our own faults and
charitable in our judgments of others, be quick in observing our
own defects and infirmities, but ready to overlook and make
favourable allowances for the defects of others. We must esteem the
good which is in others above that which is in ourselves; for we
best know our own unworthiness and imperfections. (3.) We must
interest ourselves in the concerns of others, not in a way of
curiosity and censoriousness, or as <i>busy-bodies in other men's
matters,</i> but in Christian love and sympathy: <i>Look not every
man on his own things, but every man also on the things of
others,</i> <scripRef id="Phi.iii-p6.2" osisRef="Bible:Phil.2.4" parsed="|Phil|2|4|0|0" passage="Php 2:4"><i>v.</i> 4</scripRef>. A
selfish spirit is destructive of Christian love. We must be
concerned not only for our own credit, and ease, and safety, but
for those of others also; and rejoice in the prosperity of others
as truly as in our own. We must love our neighbour as ourselves,
and make his case our own.</p>
<p class="indent" id="Phi.iii-p7">II. Here is a gospel pattern proposed to
our imitation, and that is the example of our Lord Jesus Christ:
<i>Let this mind be in you which was also in Christ Jesus,</i>
<scripRef id="Phi.iii-p7.1" osisRef="Bible:Phil.2.5" parsed="|Phil|2|5|0|0" passage="Php 2:5"><i>v.</i> 5</scripRef>. Observe,
Christians must be of Christ's mind. We must bear a resemblance to
his life, if we would have the benefit of his death. <i>If we have
not the Spirit of Christ, we are none of his,</i> <scripRef id="Phi.iii-p7.2" osisRef="Bible:Rom.8.9" parsed="|Rom|8|9|0|0" passage="Ro 8:9">Rom. viii. 9</scripRef>. Now what was the mind of
Christ? He was eminently humble, and this is what we are peculiarly
to learn of him. <i>Learn of me, for I am meek and lowly in
heart,</i> <scripRef id="Phi.iii-p7.3" osisRef="Bible:Matt.11.29" parsed="|Matt|11|29|0|0" passage="Mt 11:29">Matt. xi. 29</scripRef>. If
we were lowly-minded, we should be like-minded; and, if we were
like Christ, we should be lowly-minded. We must walk in the same
spirit and in the same steps with the Lord Jesus, who humbled
himself to sufferings and death for us; not only to satisfy God's
justice, and pay the price of our redemption, but to set us an
example, and that we might <i>follow his steps.</i> Now here we
have the two natures and the two states of our Lord Jesus. It is
observable that the apostle, having occasion to mention the Lord
Jesus, and the mind which was in him, takes the hint to enlarge
upon his person, and to give a particular description of him. It is
a pleasing subject, and a gospel minister needs not think himself
out of the way when he is upon it; any fit occasion should be
readily taken.</p>
<p class="indent" id="Phi.iii-p8">1. Here are the two natures of Christ: his
divine nature and his human nature. (1.) Here is his divine nature:
<i>Who being in the form of God</i> (<scripRef id="Phi.iii-p8.1" osisRef="Bible:Phil.2.6" parsed="|Phil|2|6|0|0" passage="Php 2:6"><i>v.</i> 6</scripRef>), partaking of the divine nature,
as the eternal and only begotten Son of God. This agrees with
<scripRef id="Phi.iii-p8.2" osisRef="Bible:John.1.1" parsed="|John|1|1|0|0" passage="Joh 1:1">John i. 1</scripRef>, <i>In the
beginning was the Word, and the Word was with God:</i> it is of the
same import with being the <i>image of the invisible</i> God
(<scripRef id="Phi.iii-p8.3" osisRef="Bible:Col.1.15" parsed="|Col|1|15|0|0" passage="Col 1:15">Col. i. 15</scripRef>), and the
<i>brightness of his glory, and express image of his person,</i>
<scripRef id="Phi.iii-p8.4" osisRef="Bible:Heb.1.3" parsed="|Heb|1|3|0|0" passage="Heb 1:3">Heb. i. 3</scripRef>. <i>He thought it
no robbery to be equal with God;</i> did not think himself guilty
of any invasion of what did not belong to him, or assuming
another's right. He said, <i>I and my Father are one,</i> <scripRef id="Phi.iii-p8.5" osisRef="Bible:John.10.30" parsed="|John|10|30|0|0" passage="Joh 10:30">John x. 30</scripRef>. It is the highest degree
of robbery for any mere man or mere creature to pretend to be equal
with God, or profess himself <i>one with the Father.</i> This is
for a man to rob God, not in tithes and offerings, but of the
rights of his Godhead, <scripRef id="Phi.iii-p8.6" osisRef="Bible:Mal.3.8" parsed="|Mal|3|8|0|0" passage="Mal 3:8">Mal. iii.
8</scripRef>. Some understand <i>being in the form of
God</i>—<b><i>en morphe Theou hyparchon,</i></b> of his appearance
in a divine majestic glory to the patriarchs, and the Jews, under
the Old Testament, which was often called the <i>glory,</i> and the
<i>Shechinah.</i> The word is used in such a sense by the LXX. and
in the New Testament. <i>He appeared to the two disciples,</i>
<b><i>en hetera morphe</i></b>—<i>In another form,</i> <scripRef id="Phi.iii-p8.7" osisRef="Bible:Mark.16.12" parsed="|Mark|16|12|0|0" passage="Mk 16:12">Mark xvi. 12</scripRef>.
<b><i>Metemorphothe</i></b>—<i>he was transfigured</i> before
them, <scripRef id="Phi.iii-p8.8" osisRef="Bible:Matt.17.2" parsed="|Matt|17|2|0|0" passage="Mt 17:2">Matt. xvii. 2</scripRef>. And
<i>he thought it no robbery to be equal with God;</i> he did not
greedily <i>catch at,</i> nor covet and affect to appear in that
glory; he laid aside the majesty of his former appearance while he
was here on earth, which is supposed to be the sense of the
peculiar expression, <b><i>ouk harpagmon hegesato.</i></b> Vid.
<i>Bishop Bull's Def.</i> cap. 2 sect. 4 et alibi, and
<i>Whitby</i> in loc. (2.) His human nature: He was <i>made in the
likeness of men,</i> and <i>found in fashion as a man.</i> He was
really and truly man, <i>took part of our flesh and blood,</i>
appeared in the nature and habit of man. And he voluntarily assumed
human nature; it was his own act, and by his own consent. We cannot
say that our participation of the human nature is so. Herein he
<i>emptied himself,</i> divested himself of the honours and glories
of the upper world, and of his former appearance, to clothe himself
with the rags of human nature. <i>He was in all things like to
us,</i> <scripRef id="Phi.iii-p8.9" osisRef="Bible:Heb.2.17" parsed="|Heb|2|17|0|0" passage="Heb 2:17">Heb. ii. 17</scripRef>.</p>
<p class="indent" id="Phi.iii-p9">2. Here are his two estates, of humiliation
and exaltation. (1.) His estate of humiliation. He not only took
upon him the likeness and fashion of a man, but the <i>form of a
servant,</i> that is, a man of mean estate. He was not only God's
servant whom he had chosen, but he came to minister to men, and was
among them as one who serveth in a mean and servile state. One
would think that the Lord Jesus, if he would be a man, should have
been a prince, and appeared in splendour. But quite the contrary:
<i>He took upon him the form of a servant.</i> He was brought up
meanly, probably working with his supposed father at his trade. His
whole life was a life of humiliation, meanness, poverty, and
disgrace; he had nowhere to lay his head, lived upon alms, was a
<i>man of sorrows and acquainted with grief,</i> did not appear
with external pomp, or any marks of distinction from other men.
This was the humiliation of his life. But the lowest step of his
humiliation was his dying the death of the cross. <i>He became
obedient to death, even the death of the cross.</i> He not only
suffered, but was actually and voluntarily obedient; he obeyed the
law which he brought himself under as Mediator, and by which he was
obliged to die. <i>I have power to lay down my life, and I have
power to take it again: this commandment have I received of my
Father,</i> <scripRef id="Phi.iii-p9.1" osisRef="Bible:John.10.18" parsed="|John|10|18|0|0" passage="Joh 10:18">John x. 18</scripRef>.
And he was <i>made under the law,</i> <scripRef id="Phi.iii-p9.2" osisRef="Bible:Gal.4.4" parsed="|Gal|4|4|0|0" passage="Ga 4:4">Gal. iv. 4</scripRef>. There is an emphasis laid upon the
manner of his dying, which had in it all the circumstances possible
which are humbling: <i>Even the death of the cross,</i> a cursed,
painful, and shameful death,—a death accursed by the law
(<i>Cursed is he that hangeth on a tree</i>)—full of pain, the
body nailed through the nervous parts (the hands and feet) and
hanging with all its weight upon the cross,—and the death of a
malefactor and a slave, not of a free-man,—exposed as a public
spectacle. Such was the condescension of the blessed Jesus. (2.)
His exaltation: <i>Wherefore God also hath highly exalted him.</i>
His exaltation was the reward of his humiliation. Because he
humbled himself, God exalted him; and he <i>highly exalted him,</i>
<b><i>hyperypsose,</i></b> raised him to an exceeding height. He
exalted his whole person, the human nature as well as the divine;
for he is spoken of as being in the form of God as well as in the
fashion of man. As it respects the divine nature, it could only be
the recognizing of his rights, or the display and appearance of the
<i>glory he had with the Father before the world was</i> (<scripRef id="Phi.iii-p9.3" osisRef="Bible:John.17.5" parsed="|John|17|5|0|0" passage="Joh 17:5">John xvii. 5</scripRef>), not any new
acquisition of glory; and so the Father himself is said to be
exalted. But the proper exaltation was of his human nature, which
alone seems to be capable of it, though in conjunction with the
divine. His exaltation here is made to consist in honour and power.
In honour; so <i>he had a name above every name,</i> a title of
dignity above all the creatures, men and angels. And in power:
<i>Every knee must bow to him.</i> The whole creation must be in
subjection to him: <i>things in heaven, and things in earth, and
things under the earth,</i> the inhabitants of heaven and earth,
the living and the dead. <i>At the name of Jesus;</i> not at the
sound of the word, but the authority of Jesus; all should pay a
solemn homage. And that <i>every tongue should confess that Jesus
Christ is Lord</i>—every nation and language should publicly own
the universal empire of the exalted Redeemer, and that <i>all power
in heaven and earth is given to him,</i> <scripRef id="Phi.iii-p9.4" osisRef="Bible:Matt.28.18" parsed="|Matt|28|18|0|0" passage="Mt 28:18">Matt. xxviii. 18</scripRef>. Observe the vast extent of
the kingdom of Christ; it reaches to heaven and earth, and to all
the creatures in each, to angels as well as men, and to the dead as
well as the living.—<i>To the glory of God the Father.</i>
Observe, It is to the glory of God the Father to confess that Jesus
Christ is Lord; for it is his will that <i>all men should honour
the Son as they honour the Father,</i> <scripRef id="Phi.iii-p9.5" osisRef="Bible:John.5.23" parsed="|John|5|23|0|0" passage="Joh 5:23">John v. 23</scripRef>. Whatever respect is paid to
Christ redounds to the honour of the Father. <i>He who receiveth me
receiveth him who sent me,</i> <scripRef id="Phi.iii-p9.6" osisRef="Bible:Matt.10.40" parsed="|Matt|10|40|0|0" passage="Mt 10:40">Matt.
x. 40</scripRef>.</p>
</div><scripCom id="Phi.iii-p9.7" osisRef="Bible:Phil.2.12-Phil.2.13" parsed="|Phil|2|12|2|13" passage="Php 2:12-13" type="Commentary"/><div class="Commentary" id="Bible:Phil.2.12-Phil.2.13">
<h4 id="Phi.iii-p9.8">Practical Religion. (<span class="smallcaps" id="Phi.iii-p9.9">a.
d.</span> 62.)</h4>
<p class="passage" id="Phi.iii-p10">12 Wherefore, my beloved, as ye have always
obeyed, not as in my presence only, but now much more in my
absence, work out your own salvation with fear and trembling.
  13 For it is God which worketh in you both to will and to do
of <i>his</i> good pleasure.</p>
<p class="indent" id="Phi.iii-p11">I. He exhorts them to diligence and
seriousness in the Christian course: <i>Work out your own
salvation.</i> It is the salvation of our souls (<scripRef id="Phi.iii-p11.1" osisRef="Bible:1Pet.1.9" parsed="|1Pet|1|9|0|0" passage="1Pe 1:9">1 Pet. i. 9</scripRef>), and our eternal salvation
(<scripRef id="Phi.iii-p11.2" osisRef="Bible:Heb.5.9" parsed="|Heb|5|9|0|0" passage="Heb 5:9">Heb. v. 9</scripRef>), and contains
deliverance from all the evils sin had brought upon us and exposed
us to, and the possession of all good and whatsoever is necessary
to our complete and final happiness. Observe, It concerns us above
all things to secure the welfare of our souls: whatever becomes of
other things, let us take care of our best interests. It is our own
salvation, the salvation of our own souls. It is not for us to
judge other people; we have enough to do to look to ourselves; and,
though we must promote the common salvation ( <scripRef id="Phi.iii-p11.3" osisRef="Bible:Jude.1.3" parsed="|Jude|1|3|0|0" passage="Jude 1:3">Jude 3</scripRef>) as much as we can, yet we must upon
no account neglect our own. We are required to <i>work out our
salvation,</i> <b><i>katergazesthe.</i></b> The word signifies
<i>working thoroughly</i> at a thing, and taking <i>true pains.</i>
Observe, We must be diligent in the use of all the means which
conduce to our salvation. We must not only work at our salvation,
by doing something now and then about it; but we must work out our
salvation, by doing all that is to be done, and persevering therein
to the end. Salvation is the great thing we should mind, and set
our hearts upon; and we cannot attain salvation without the utmost
care and diligence. He adds, <i>With fear and trembling,</i> that
is, with great care and circumspection: "Trembling for fear lest
you miscarry and come short. Be careful to do every thing in
religion in the best manner, and fear lest under all your
advantages you should so much as <i>seem to come short,</i>"
<scripRef id="Phi.iii-p11.4" osisRef="Bible:Heb.4.1" parsed="|Heb|4|1|0|0" passage="Heb 4:1">Heb. iv. 1</scripRef>. Fear is a great
guard and preservative from evil.</p>
<p class="indent" id="Phi.iii-p12">II. He urges this from the consideration of
their readiness always to obey the gospel: "<i>As you have always
obeyed, not as in my presence only, but now much more in my
absence,</i> <scripRef id="Phi.iii-p12.1" osisRef="Bible:Phil.2.12" parsed="|Phil|2|12|0|0" passage="Php 2:12"><i>v.</i> 12</scripRef>.
You have been always willing to comply with every discovery of the
will of God; and that in my absence as well as presence. You make
it to appear that regard to Christ, and care of your souls, sway
more with you than any mode of showing respect whatsoever." They
were not merely awed by the apostle's presence, but did it even
<i>much more in his absence.</i> "And because <i>it is God who
worketh in you,</i> do you work out your salvation. Work, for he
worketh." It should encourage us to do our utmost, because our
<i>labour shall not be in vain.</i> God is ready to concur with his
grace, and assist our faithful endeavours. Observe, Though we must
use our utmost endeavours in working out our salvation, yet still
we must go forth, and go on, in a dependence upon the grace of God.
His grace works in us in a way suitable to our natures, and in
concurrence with our endeavours; and the operations of God's grace
in us are so far from excusing, that they are intended to quicken
and engage our endeavours. "And work out our salvation <i>with fear
and trembling,</i> for <i>he worketh in you.</i>" All our working
depends upon his working in us. "Do not trifle with God by neglects
and delays, lest you provoke him to withdraw his help, and all your
endeavours prove in vain. Work with <i>fear,</i> for he works of
his <i>good pleasure."—To will and to do:</i> he gives the whole
ability. It is the grace of God which inclines the will to that
which is good: and then enables us to perform it, and to act
according to our principles. <i>Thou hast wrought all our works in
us,</i> <scripRef id="Phi.iii-p12.2" osisRef="Bible:Isa.26.12" parsed="|Isa|26|12|0|0" passage="Isa 26:12">Isa. xxvi. 12</scripRef>.
<i>Of his good pleasure.</i> As there is no strength in us, so
there is no merit in us. As we cannot act without God's grace, so
we cannot claim it, nor pretend to deserve it. God's good will to
us is the cause of his good work in us; and he is under no
engagements to his creatures, but those of his gracious
promise.</p>
</div><scripCom id="Phi.iii-p12.3" osisRef="Bible:Phil.2.14-Phil.2.18" parsed="|Phil|2|14|2|18" passage="Php 2:14-18" type="Commentary"/><div class="Commentary" id="Bible:Phil.2.14-Phil.2.18">
<h4 id="Phi.iii-p12.4">Practical Religion. (<span class="smallcaps" id="Phi.iii-p12.5">a.
d.</span> 62.)</h4>
<p class="passage" id="Phi.iii-p13">14 Do all things without murmurings and
disputings:   15 That ye may be blameless and harmless, the
sons of God, without rebuke, in the midst of a crooked and perverse
nation, among whom ye shine as lights in the world;   16
Holding forth the word of life; that I may rejoice in the day of
Christ, that I have not run in vain, neither laboured in vain.
  17 Yea, and if I be offered upon the sacrifice and service
of your faith, I joy, and rejoice with you all.   18 For the
same cause also do ye joy, and rejoice with me.</p>
<p class="indent" id="Phi.iii-p14">The apostle exhorts them in these verses to
adorn their Christian profession by a suitable temper and
behaviour, in several instances. 1. By a cheerful obedience to the
commands of God (<scripRef id="Phi.iii-p14.1" osisRef="Bible:Phil.2.14" parsed="|Phil|2|14|0|0" passage="Php 2:14"><i>v.</i>
14</scripRef>): "<i>Do all things,</i> do your duty in every branch
of it, <i>without murmurings.</i> Do it, and do not find fault with
it. Mind your work, and do not quarrel with it." God's commands
were given to be obeyed, not to be disputed. This greatly adorns
our profession, and shows we serve a good Master, whose service is
freedom and whose work is its own reward. 2. By peaceableness and
love one to another. "Do all things <i>without disputing,</i>
wrangling, and debating one another; because the light of truth and
the life of religion are often lost in the heats and mists of
disputation." 3. By a blameless conversation towards all men
(<scripRef id="Phi.iii-p14.2" osisRef="Bible:Phil.2.15" parsed="|Phil|2|15|0|0" passage="Php 2:15"><i>v.</i> 15</scripRef>): "<i>That
you may be blameless and harmless, the sons of God, without
rebuke;</i> that you be not injurious to any in word or deed, and
give no just occasion of offence." We should endeavour not only to
be harmless, but to be blameless; not only not to do hurt, but not
to come under the just suspicion of it. <i>Blameless and
sincere;</i> so some read it. Blameless before men, sincere towards
God. The <i>sons of God.</i> It becomes those to be blameless and
harmless who stand in such a relation, and are favoured with such a
privilege. The children of God should differ from the sons of men.
<i>Without rebuke</i>—<b><i>amometa.</i></b> Momus was a carping
deity among the Greeks, mentioned by Hesiod and Lucian, who did
nothing himself, and found fault with every body and every thing.
From him all carpers at other men, and rigid censurers of their
works, were called <i>Momi.</i> The sense of the expression is,
"Walk so circumspectly that Momus himself may have no occasion to
cavil at you, that the severest censurer may find no fault with
you." We should aim and endeavour, not only to get to heaven, but
to get thither without a blot; and, like Demetrius, to <i>have a
good report of all men, and of the truth,</i> <scripRef id="Phi.iii-p14.3" osisRef="Bible:3John.1.12" parsed="|3John|1|12|0|0" passage="3Jo 1:12">3 John 12</scripRef>. <i>In the midst of a crooked and
perverse generation;</i> that is, among the heathens, and those who
are without. Observe, Where there is no true religion, little is to
be expected but crookedness and perverseness; and the more crooked
and perverse others are among whom we live, and the more apt to
cavil, the more careful we should be to keep ourselves blameless
and harmless. Abraham and Lot must not <i>strive, because the
Canaanite and Perizzite dwelt in the land,</i> <scripRef id="Phi.iii-p14.4" osisRef="Bible:Gen.13.7" parsed="|Gen|13|7|0|0" passage="Ge 13:7">Gen. xiii. 7</scripRef>. <i>Among whom you shine as
lights in the world.</i> Christ is the light of the world, and good
Christians are lights in the world. When God raises up a good man
in any place, he sets up a light in that place. Or it may be read
imperatively: <i>Among whom shine you as lights:</i> compare
<scripRef id="Phi.iii-p14.5" osisRef="Bible:Matt.5.16" parsed="|Matt|5|16|0|0" passage="Mt 5:16">Matt. v. 16</scripRef>, <i>Let your
light so shine before men.</i> Christians should endeavour not only
to approve themselves to God, but to recommend themselves to
others, that they may also glorify God. They must shine as well as
be sincere.—<i>Holding forth the word of life,</i> <scripRef id="Phi.iii-p14.6" osisRef="Bible:Phil.2.16" parsed="|Phil|2|16|0|0" passage="Php 2:16"><i>v.</i> 16</scripRef>. The gospel is called
the word of life because it reveals and proposes to us eternal life
through Jesus Christ. <i>Life and immortality are brought to light
by the gospel,</i> <scripRef id="Phi.iii-p14.7" osisRef="Bible:2Tim.1.10" parsed="|2Tim|1|10|0|0" passage="2Ti 1:10">2 Tim. i.
10</scripRef>. It is our duty not only to hold fast, but to hold
forth the word of life; not only to hold it fast for our own
benefit, but to hold it forth for the benefit of others, to hold it
forth as the candlestick holds forth the candle, which makes it
appear to advantage all around, or as the luminaries of the
heavens, which shed their influence far and wide. This Paul tells
them would be his joy: "<i>That I may rejoice in the day of
Christ;</i> not only rejoice in your stedfastness, but in your
usefulness." He would have them think his pains well bestowed, and
that <i>he had not run in vain, nor laboured in vain.</i> Observe,
(1.) The work of the ministry requires the putting forth of the
whole man: all that is within us is little enough to be employed in
it; as in running and labouring. Running denotes vehemence and
vigour, and continual pressing forward; labour denotes constancy
and close application. (2.) It is a great joy to ministers when
they perceive that they have not <i>run in vain, nor laboured in
vain;</i> and it will be their rejoicing in the day of Christ, when
their converts will be their crown. <i>What is our hope, or joy, or
crown of rejoicing? Are not even you in the presence of our Lord
Jesus Christ at his coming? For you are our glory and joy,</i>
<scripRef id="Phi.iii-p14.8" osisRef="Bible:1Thess.2.19-1Thess.2.20" parsed="|1Thess|2|19|2|20" passage="1Th 2:19,20">1 Thess. ii. 19, 20</scripRef>. The
apostle not only ran and laboured for them with satisfaction, but
shows that he was ready to suffer for their good (<scripRef id="Phi.iii-p14.9" osisRef="Bible:Phil.2.17" parsed="|Phil|2|17|0|0" passage="Php 2:17"><i>v.</i> 17</scripRef>): <i>Yea, and if I be
offered upon the sacrifice and service of your faith, I joy and
rejoice with you all.</i> He could reckon himself happy if he could
promote the honour of Christ, the edification of the church, and
the welfare of the souls of men; though it were not only by
hazarding, but by laying down, his life: he could willingly be a
sacrifice at their altars, to serve the faith of God's elect. Could
Paul think it worth while to shed his blood for the service of the
church, and shall we think it much to take a little pains? Is not
that worth our labour which he thought worth his life? <i>If I be
offered,</i> or <i>poured</i> out as the wine of the
<i>drink-offerings,</i> <b><i>spendomai.</i></b> <scripRef id="Phi.iii-p14.10" osisRef="Bible:2Tim.4.6" parsed="|2Tim|4|6|0|0" passage="2Ti 4:6">2 Tim. iv. 6</scripRef>, <i>I am now ready to be
offered.</i> He could rejoice to seal his doctrine with his blood
(<scripRef id="Phi.iii-p14.11" osisRef="Bible:Phil.2.18" parsed="|Phil|2|18|0|0" passage="Php 2:18"><i>v.</i> 18</scripRef>): <i>For the
same cause also do you joy and rejoice with me.</i> It is the will
of God that good Christians should be much in rejoicing; and those
who are happy in good ministers have a great deal of reason to joy
and rejoice with them. If the minister loves the people, and is
willing to spend and be spent for their welfare, the people have
reason to love the minister and to <i>joy and rejoice with
him.</i></p>
</div><scripCom id="Phi.iii-p14.12" osisRef="Bible:Phil.2.19-Phil.2.30" parsed="|Phil|2|19|2|30" passage="Php 2:19-30" type="Commentary"/><div class="Commentary" id="Bible:Phil.2.19-Phil.2.30">
<h4 id="Phi.iii-p14.13">Praise of Timothy and
Epaphroditus. (<span class="smallcaps" id="Phi.iii-p14.14">a.
d.</span> 62.)</h4>
<p class="passage" id="Phi.iii-p15">19 But I trust in the Lord Jesus to send
Timotheus shortly unto you, that I also may be of good comfort,
when I know your state.   20 For I have no man likeminded, who
will naturally care for your state.   21 For all seek their
own, not the things which are Jesus Christ's.   22 But ye know
the proof of him, that, as a son with the father, he hath served
with me in the gospel.   23 Him therefore I hope to send
presently, so soon as I shall see how it will go with me.   24
But I trust in the Lord that I also myself shall come shortly.
  25 Yet I supposed it necessary to send to you Epaphroditus,
my brother, and companion in labour, and fellowsoldier, but your
messenger, and he that ministered to my wants.   26 For he
longed after you all, and was full of heaviness, because that ye
had heard that he had been sick.   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.   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.   29
Receive him therefore in the Lord with all gladness; and hold such
in reputation:   30 Because for the work of Christ he was nigh
unto death, not regarding his life, to supply your lack of service
toward me.</p>
<p class="indent" id="Phi.iii-p16">Paul takes particular notice of two good
ministers; for though he was himself a great apostle, and
<i>laboured more abundantly than they all,</i> yet he took all
occasions to speak with respect of those who were far his
inferiors.</p>
<p class="indent" id="Phi.iii-p17">I. He speaks of Timothy, whom he intended
to send to the Philippians, that he might have an account of their
state. See Paul's care of the churches, and the comfort he had in
their well-doing. He was in pain when he had not heard of them for
a good while, and therefore would send Timothy to enquire, and
bring him an account: <i>For I have no man like-minded, who will
naturally care for your state.</i> Timothy was a non-such. There
were, no doubt, many good ministers, who were in care for the souls
of those for whom they preached; but none comparable to Timothy, a
man of an excellent spirit and tender heart. <i>Who will naturally
care for your state.</i> Observe, It is best with us when our duty
becomes in a manner natural to us. Timothy was a genuine son of
blessed Paul, and walked in the same spirit and the same steps.
<i>Naturally,</i> that is, sincerely, and not in pretence only:
with a willing heart and upright view, so agreeably to the make of
his mind. Note, 1. It is the duty of ministers to care for the
state of their people and be concerned for their welfare: <i>I seek
not yours, but you,</i> <scripRef id="Phi.iii-p17.1" osisRef="Bible:2Cor.12.14" parsed="|2Cor|12|14|0|0" passage="2Co 12:14">2 Cor. xii.
14</scripRef>. 2. It is a rare thing to find one who does it
naturally: such a one is remarkable and distinguished among his
brethren. <i>All seek their own, not the things which are Jesus
Christ's,</i> <scripRef id="Phi.iii-p17.2" osisRef="Bible:Phil.2.21" parsed="|Phil|2|21|0|0" passage="Php 2:21"><i>v.</i> 21</scripRef>.
Did Paul say this in haste, as David said, <i>All men are
liars?</i> <scripRef id="Phi.iii-p17.3" osisRef="Bible:Ps.116.11" parsed="|Ps|116|11|0|0" passage="Ps 116:11">Ps. cxvi. 11</scripRef>.
Was there so general a corruption among ministers so early that
there was not one among them who cared for the state of their
people? We must not understand it so: he means the generality;
<i>all,</i> that is, either the most, or all in comparison of
Timothy. Note, Seeking our own interest to the neglect of Jesus
Christ is a very great sin, and very common among Christians and
ministers. Many prefer their own credit, ease, and safety, before
truth, holiness, and duty, the things of their own pleasure and
reputation before the things of Christ's kingdom and his honour and
interest in the world: but Timothy was none of these.—<i>You know
the proof of him,</i> <scripRef id="Phi.iii-p17.4" osisRef="Bible:Phil.2.22" parsed="|Phil|2|22|0|0" passage="Php 2:22"><i>v.</i>
22</scripRef>. Timothy was a man who had been tried, and had made
<i>full proof of his ministry</i> (<scripRef id="Phi.iii-p17.5" osisRef="Bible:2Tim.4.5" parsed="|2Tim|4|5|0|0" passage="2Ti 4:5">2
Tim. iv. 5</scripRef>), and was faithful in all that befel him. All
the churches with whom he had acquaintance knew the proof of him.
He was a man as good as he seemed to be; and <i>served Christ so as
to be acceptable to God,</i> and <i>approved of men,</i> <scripRef id="Phi.iii-p17.6" osisRef="Bible:Rom.14.18" parsed="|Rom|14|18|0|0" passage="Ro 14:18">Rom. xiv. 18</scripRef>. "You not only know the
name of him, and the face of him, but the proof of him, and have
experienced his affection and fidelity in your service," <i>that,
as a son with a father, he hath served with me in the gospel.</i>
He was Paul's assistant in many places where he preached, and
served with him in the gospel with all the dutiful respect which a
child pays to a father, and with all the love and cheerfulness with
which a child is serviceable to his father. Their ministrations
together were with great respect on the one side and great
tenderness and kindness on the other—an admirable example to elder
and younger ministers united in the same service. Paul designed to
send him shortly: <i>Him therefore I hope to send presently, as
soon as I shall see how it will go with me,</i> <scripRef id="Phi.iii-p17.7" osisRef="Bible:Phil.2.23" parsed="|Phil|2|23|0|0" passage="Php 2:23"><i>v.</i> 23</scripRef>. He was now a prisoner, and did
not know what would be the issue; but, according as it turned, he
would dispose of Timothy. Nay, he hoped to come himself (<scripRef id="Phi.iii-p17.8" osisRef="Bible:Phil.2.24" parsed="|Phil|2|24|0|0" passage="Php 2:24"><i>v.</i> 24</scripRef>): <i>But I trust in the
Lord that I also myself shall come shortly.</i> He hoped he should
soon be set at liberty, and be able to pay them a visit. Paul
desired his liberty, not that he might take his pleasure, but that
he might do good.—<i>I trust in the Lord.</i> He expresses his
hope and confidence of seeing them, with a humble dependence and
submission to the divine will. See <scripRef id="Phi.iii-p17.9" osisRef="Bible:Acts.18.21 Bible:1Cor.4.19 Bible:Jas.4.15 Bible:Heb.6.3" parsed="|Acts|18|21|0|0;|1Cor|4|19|0|0;|Jas|4|15|0|0;|Heb|6|3|0|0" passage="Ac 18:21,1Co 4:19,Jam 4:15,Heb 6:3">Acts xviii. 21; 1 Cor. iv. 19;
James iv. 15; and Heb. vi. 3</scripRef>.</p>
<p class="indent" id="Phi.iii-p18">II. Concerning Epaphroditus, whom he calls
<i>his brother, and companion in labour, and fellow-soldier,</i>
his Christian brother, to whom he bore a tender affection,—his
companion in the work and sufferings of the gospel, who submitted
to the same labours and hardships with himself,—and their
messenger, one who was sent by them to him, probably to consult him
about some affairs relating to their church, or to bring a present
from them for his relief for he adds, and <i>who ministered to my
wants.</i> He seems to be the same who is called <i>Epaphras,</i>
<scripRef id="Phi.iii-p18.1" osisRef="Bible:Col.4.12" parsed="|Col|4|12|0|0" passage="Col 4:12">Col. iv. 12</scripRef>. He had an
earnest desire to come to them, and Paul was willing he should. It
seems, 1. Epaphroditus had been sick: <i>They had heard that he had
been sick,</i> <scripRef id="Phi.iii-p18.2" osisRef="Bible:Phil.2.26" parsed="|Phil|2|26|0|0" passage="Php 2:26"><i>v.</i>
26</scripRef>. And <i>indeed he was sick, nigh unto death,</i>
<scripRef id="Phi.iii-p18.3" osisRef="Bible:Phil.2.27" parsed="|Phil|2|27|0|0" passage="Php 2:27"><i>v.</i> 27</scripRef>. Sickness is a
calamity common to men, to good men and ministers. But why did not
the apostle heal him, who was endued with a power of curing
diseases, as well as raising the dead? <scripRef id="Phi.iii-p18.4" osisRef="Bible:Acts.20.10" parsed="|Acts|20|10|0|0" passage="Ac 20:10">Acts xx. 10</scripRef>. Probably because that was
intended as a sign to others, and to confirm the truth of the
gospel, and therefore needed not be exercised one towards another.
<i>These signs shall follow those who believe, they shall lay hands
on the sick, and they shall recover,</i> <scripRef id="Phi.iii-p18.5" osisRef="Bible:Mark.16.17-Mark.16.18" parsed="|Mark|16|17|16|18" passage="Mk 16:17,18">Mark xvi. 17, 18</scripRef>. And perhaps they had not
that power at all times, and at their own discretion, but only when
some great end was to be served by it, and when God saw fit. It was
proper to Christ, who had <i>the Spirit above measure.</i> 2. The
Philippians were exceedingly sorry to hear of his sickness. They
were full of heaviness, as well as he, upon the tidings of it: for
he was one, it seems, for whom they had a particular respect and
affection, and thought fit to choose out to send to the apostle. 3.
It pleased God to recover and spare him: <i>But God had mercy on
him,</i> <scripRef id="Phi.iii-p18.6" osisRef="Bible:Phil.2.27" parsed="|Phil|2|27|0|0" passage="Php 2:27"><i>v.</i> 27</scripRef>. The
apostle owns it is a great mercy to himself, as well as to
Epaphroditus and others. Though the church was blessed at that time
with extraordinary gifts, they could even then ill spare a good
minister. He was sensibly touched with the thoughts of so great a
loss: <i>Lest I should have sorrow upon sorrow;</i> that is, "Lest,
besides the sorrow of my own imprisonment, I should have the sorrow
of his death." Or perhaps some other good ministers had died
lately, which had been a great affliction to him: and, if this had
died now, it would have been a fresh grief to him, and <i>sorrow
added to sorrow.</i> 4. Epaphroditus was willing to pay a visit to
the Philippians, that he might be comforted with those who had
sorrowed for him when he was sick: "<i>That when you see him again
you may rejoice</i> (<scripRef id="Phi.iii-p18.7" osisRef="Bible:Phil.2.28" parsed="|Phil|2|28|0|0" passage="Php 2:28"><i>v.</i>
28</scripRef>), that you may yourselves see how well he has
recovered, and what reason you have for the thankfulness and joy
upon his account." He gave himself the pleasure of comforting them
by the sight of so dear a friend. 5. Paul recommends him to their
esteem and affection: "<i>Receive him therefore in the Lord with
all gladness, and hold such in reputation:</i> account such men
valuable, who are zealous and faithful, and let them be highly
loved and regarded. Show your joy and respect by all the
expressions of hearty affection and good opinion." It seems he had
caught his illness in the work of God: <i>It was for the work of
Christ that he was nigh to death, and to supply their lack of
service to him.</i> The apostle does not blame him for his
indiscretion in hazarding his life, but reckons they ought to love
him the more upon that account. Observe, (1.) Those who truly love
Christ, and are hearty in the interests of his kingdom, will think
it very well worth their while to hazard their health and life to
do him service, and promote the edification of his church. (2.)
They were to receive him with joy, as newly recovered from
sickness. It is an endearing consideration to have our mercies
restored to us after danger of removal, and should make them the
more valued and improved. What is given us in answer to prayer
should be received with great thankfulness and joy.</p>
</div></div2>