Philippians 1

PAUL and Timotheus i. e. 1 Cor. 1.1. 2 Cor. 1.1. The Authour and approver intimating the good agreement 'twixt Paul and Timothy whom they well knew, to gain their fuller assent to what should be written, Mat. 18.16. the servants of Jesus Christ In a special manner being wholly and perpetually dedicated to his more immediate service in the Ministry of Reconciliation, Act. 13.2. Rom. 1.1. 1 Cor. 4.1. 2 Cor. 5.18. Gal. 1.1. Iam. 1.1., to all the saints in Christ Jesus i. e. All the Community of Church members at Philippi, called out of the World to Christ, sanctified, separated and dedicated to him, by a credible profession of faith in him and obedience to him, 1 Cor. 1.2. Eph. 1.1. Col. 1.2. The Apostle now being well persuaded of their perseverance, Vers. 6, 7., which are at Philippi, with the bishops, and deacons From the Syriac version it is rendred Presbyters and Ministers. And there appears no cogent reason why we should not adhere to the exposition of Ancient and Modern Interpreters, who understand the Apostle writing in the Plural Number particularly to the Church and her Officers living in this City, as meaning the two Orders of ordinary standing Officers, which are appointed for the Church, and not the Church for the Officers. By the former of which are meant such Pastours and Teachers as did agree in Name, Office, and Power with the Bishops during the Apostles times, as they collect from several other Scriptures besides this compar'd together, viz Act. 20.17, 20, 25, 28. with 11.30. 1 Cor. 4.1. and 12.28. 1 Thess. 5.12, 13. 1 Tim. 3.1. to 8. and 5.17. Tit. 1.5, 7. Heb. 13.17. Iam. 5.14. 1 Pet. 5.2, 3. 3 Ioh. 1.9. These whether Bishops or Elders having the Oversight, Rule, Guidance, Feeding of the People, Preaching of the Word, and Administration of the Sacraments or Mystical ordinances of the Gospel committed to them in common. By the latter, those to whom the special care was committed for serving of Tables, the Lord's Table and the Poors, together with a receiving and orderly disposing and distributing the collected Alms and other goods of theChurch given to pious uses according to their own discretion, taking advice of the Pastours for the support and benefit of the poor Members of the Church who needed as to this temporal life, to orphans, widows, yea and strangers, especially of the houshold of Faith, that their bodily necessities might be supplyed, Act. 6.4. &c. with Rom. 12.7, 8. & 15, 25, 26, 27. & 16.1. 1 Cor. 12.28. 2 Cor. 9.1, 2.12. 1 Tim. 3.8. with 1. Pet. 4.11. Gal. 6.10, 11. Chap. 2.1, 25, 30. with 4.18. Iude. 12. But two learned Doctours amongst us have oppos'd this and made it difficult, the one by restraining the word Bishops to Diocesans, and the other by enlarging the word Deacons to note their Presbyters. He would have no such order of Presbyters, as now, in the Apostles days; This would have Deacons then to be only temporary not standing Officers in the Church, and so they agree not. The former finding Clement and Polycarp agreed with the Apostle here, as to two distinct orders of Bishops and Deacons, going upon an unprov'd Supposition that Philippi was then a Metropolis, he would, without any satisfactory evidence to one that doubted, infer the Bishops here were Diocesans, however the fore-mentioned scriptures compar'd, all prove the words Bishop and Elder in the Apostles days, to be used promiscuously, only the word Elders, or Presbyters, more frequently than that of Bishops, concieving that the Office of Presbyters was not in use till after ages, though he assigns not the time how and when it came in. So that in effect he would have Philippi to be a mother Church, (that then had several daughter Churches) in her infancy. Whereas the Apostle writes to those who were Church-officers in that City; yet he would have them none of that Order which we now call Presbyters; thinking whatever the Apostle writes of laying on the hands of the Presbytery, there were then no Presbyters ordained in the Church: which is a singular opinion of holding all the places in the N. T. where Presbyters are named, precisely to intend Diocesan Bishops in distinction from them who are only Deacons, allowing the Office of Deacons, and the continuance of it to be appointed therein, when that of Elders (acknowledged to be Superiour) is not. But if according to this Novel tenet there were not then Preaching Presbyters, that were not Metropolitans or Diocesans, how could Diocesans have Presbyters under them? and if they had none what should denominate them properly Diocesans? when it seems to be of the formal reason of a Diocesan to be chosen out of Presbyters or to have them to Govern. And if the Diocesan Bishops where then as the Apostles, who must the Pastours and Teachers be? 1 Cor. 12.28, 29. Eph. 4.11, 12. Exhorting, Teaching, Ruling were then present Offices which the Apostles ordained in every Church, Act. 14.23. Cenchrea was no Diocese or Metropolis, neither was Aquila's and Priscilla's house, Rom. 16.3, 4. 1 Cor. 16.19. yet are said to be Churches in the plural number, 1 Cor. 14.33, 34. If Metropo litical or Diocesan, how has not the Scripture the name or thing? This appears not to be agreeable to the Apostles way, who writes particularly to Churches in Cities, Towns, and Countries, as to the Hebrews. He distinguisheth Thessalonica, in directions from Macedonia and Achaia, 1 Thess. 1.7, 8. Colosse and Laodicea, Col. 4..13. And as there were Bishops plural in this City of Philippi, so more doeing the Office in Thessalonica, 1 Thess. 5.12. which was in Macedonia too. And would it not look odly, ye Christians of Macedonia are examples to all the Christians of Macedonia, In Coloss. were more Bishops or Presbyters because there is mention made of Epaphras and Archippus? Col. 4.12, 17. And would it not appear strange, when they were charg'd upon Persons being Sick, to send for the Elders of the Church, to conclude the intent of the injunction was to send for all the Diocesans of the Metropolis? Iam. 5.14. If so, he would likely have enjoyn'd them to have call'd the Elders of the Churches, not of the Church, of which in the Singular at Hierusalem Paul and Barnabas were received, and of the Apostles and Elders, Act. 15.4. who were all present at Hierusalem, Act. 21.18. which under the Roman power, was not the Metropolis of Palestine, but Caesarea was chief. The latter contradictory to the former Doctor, and to the Office of the Church of England for ordaining of Deacons, would have the term Deacons to note the order of Presbyters, looking upon Deacons only as temporary and occasional trustees, whose Office Paul in his Epistle did not so much as hint, thinking it unreasonable by Deacon in those Epistles to understand any other Office than that of Presbyters as now used. Whereas the word Deacons being Analogous and put absolutely here, in contradistinction to Bishops, should according: to right reason be expounded in the most famous and distinctive Signification, wherein, no doubt Luke a good Graecian, and Paul's Companion at Philippi, used it in the Acts, 6.3, 4, &c. Written after this Epistle, unto which special import we should rather understand Paul using it here, for those who were not mere occasional and prudential temporary Officers, but such as were to abide in the Church. Wherein upon the multiplying of Desciples, the bodily necessities of the Saints always with us Ioh. 12.8. did require such who should have the peculiar care of these committed to them, Act. 20.34, 35. We find the Apostle in his Epistles evidently enough appointing and describing such a special Ministry, yea and giving directions about it as a distinct branch from prophecy, and teaching, if we compare places, Rom. 12.6, 7, 8. with 15.26, 27. &. 16.1. & 2 Cor. 8.19. &. 9.1, 2, 12. and what is said in this Epistle, c. 2.25, 30. & 4.18. answerable to Luke's history of the Acts, and to what is written by Peter, 1 Pet. 4.11. taking in what Paul wrote to Timothy about this Officer in distinction from his who was to be apt to teach, that he should be Grave, Temperate, giving proof of Freedom from Covetousness, of Conversation blameless, having a faithfull Wife, and governing his Family (that he may be Hospital) orderly, 1 Tim. 3.8. to 13. qualified to distribute, as in the Texts forementioned, &c. The Church of England in her Ordination has reference to this special Office, when yet it calls Deacons, Ministers, declaring there, It appertains to the Deacons Office to assist the Presbyter in distribution of the Elements, gladly and willingly to search for the Poor, Sick and Impotent, that they may be reliev'd. Praying that they may be modest, humble and constant in their ministration.:

* Grace be unto you, and peace from God our Father, and from the Lord Jesus Christ i. e. The Evangelical Salutation, as Rom. 1.7. Eph. 1.1. 2 Pet. 1.2. praying for the free and undeserved favour of God the Father to them; as the fountain, Iam. 1.17. together with all inward and outward blessings, flowing thence through Christ the procurer of them..

I thank i. e. As in most of his Epistles, viz. Rom. 1.8. 1 Cor. 1.4. 2 Cor. 1.3. Eph. 1.3. Col. 1.3. 1 Thess. 1.2. 2 Thess. 1.3. 2 Tim. 1.3. He begins with thanks to God, and, here my God My God, i. e. whose I am, and whom I serve in the Gospel of his Son, Act. 27.23. with Rom. 1.9. whom the Iews and Gentiles do not so acknowledge. upon every remembrance of you Intimating that he ever bore them upon his heart to God with delight..

(Always in every prayer of mine for you all making request with joy As in praising of God, the Authour of all that Grace they had received, in every solemn Prayer, so in continuing his fervent and assiduous requests unto God, wait, 1 Thess. 5.17. for them all. The term all being used three times emphatically, compare, Luk. 2.37. Rom. 1.9..)

For your fellowship in the gospel, from the first day until now Your being joined with us and other Christians in the Communion of Christ, and glad tidings of Salvation by him, 1 Cor. 10.16, 17. 1 Ioh. 1.3, 7. 1 Pet. 4.13. evidenc'd by the Communication of your bounty, Gal. 6.6. Heb. 13.16. Stedfastness and perseverance in all Christian duties from the first time of your receiving theGospel..

Being confident of this very thing i. e. Having thank'd God for what he had done and did for them, he expresseth his firm persuasion and charitable hope of their perseverance for the future., that he which has begun a good work in you Not from any thing in themselves more than others, but because God the Father (who is not weary of well doeing) having begun the work of Faith in them, Chap. 2.13. with Ioh. 6.29. who else were dead in Sins, as the Ephesians, c. 2.1. He would preserve and carry on that internal and spiritual work in the fruits of real Christians and not leave it imperfect, Psal. 138.8. Isa. 64.8. but would make it perfect, or perfect, stablish, strengthen, and settle them in it, those words being of the same import in scripture with perform it, connoting the difficulty of it., will perform it n untill the day of Jesus Christ i. e. Either untill the day of their Death, when the spirits of just Men are made perfect, and Christ appears to their particular Judgment, Heb. 12.23. not as being perfect whiles here in this State, ch. 3.12. or rather untill the day of Christ or latter day, at Judgment, 1 Cor. 1.8. 1 Thess. 4.15. When they shall be acknowledged to be blameless, to the glory of Christ who has carried them through all, and fulfilled the work of Faith in them, and glorified them, 2 Thess. 1.11. and who are his Glory, 2 Cor. 8.23..

Even as it is meet for me to think this of you all i. e. Consonant to the Law of equity, and charity, Act. 4.19. 1 Cor. 13.7. Col. 4 1. with 2 Pet. 1.13. It behoves me to pass this judgment on you all, upon good grounds., because I have you in my heart Not barely in that he had them as it were ingraved upon his heart, 2 Cor. 3.2, 3. & 7.3. For he could live and die with them, whom he did continually present unto God (as before.), in as much as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers of my grace But in that (for which they had gotten so much of his cordial affection) they were Co-partners with him in the like pretious faith, 2 Pet. 1.1. and holy brethren partakers of the heavenly calling, Heb. 3.1. as Children of light, 1 Thess. 5.5. walking in faith and love, 2 Thess. 1.3. maintaining the Communion of Saints, in-showing the reality of the same Grace with him, in that as v. 29. it was given to them on the behalf of Christ, not only to believe on him, but also to suffer for his sake. Which he reckon'd they did in compassionately and seasonably supporting and relieving of him, in his imprisonment, whereby the Gospel was defended, and what he had Preached of it was confirmed, by his becoming a real patron of it, in holding fast the profession, and ratifying the confession of his Faith, in glorying that he was counted worthy to suffer them for the Name of Christ, Act. 5.41. 1 Pet. 4.15, 16. wherein they did by all honest means succour him, and showed themselves Companions with him, Ph. 4.14. Heb. 10.33..

For God is my record Confirming what he had before written, he appeals to God in the Heavens, who searcheth the Heart, and trieth the Reins as in some other Epistles, Rom. 1.9. 2 Cor. 1.23. with 11.31. Gal. 1.20. 1 Thess. 2.5, 10. and Iob, 16.19. by making a solemn Protestation, or Oath to put the matter out of doubt, Heb. 6.16. and giving them assurance (as he lawfully, might in this way for God's Glory, and their good, Deut. 6.13.), how greatly I long after you all Of the Sincerity and intensness of his hearty affections towards every one of them, ch. 2.26. & 4.1. with 2 Cor. 9.14., in the bowels of Jesus Christ Not out of any carnal, selfish, or worldly respects; but a really Christian, spiritual and tender love, seated in the inward parts of this sanctified Apostle, Ier. 31.33. by the same Spirit that united him unto Christ, who loves his spouse with no common love, but is the spring and procurer, and great exemplar of that affectionate Christian love, which like him they are to exert from the very root of their hearts, purely, unfeignedly and fervently without dissimulation, Rom. 12.9. 1 Pet. 1.22. imitating God and Christ, as Paul here (Luk. 1.78.) in the highest degree of dearest affection, did love the Philippians and elsewhere the Thessalonians, 1. Thess. 2, 7, 8.11..

And this I pray Having praised God for their attainments, he returns (as v. 4.) in token of his love to his great petition for them., that your love may abound Viz. that their love both to God and Man showed in their bounty to him, might as a rising stream from its springing fountain yet further flow out, and more abundantly communicate it self in all Christian Offices, and not abate (as it seems it afterwards did among the Ephesians, Rev. 2.4.) as our Saviour foretold it would doe in some, Mat. 24.12. 2 Tim. 1.13. & 4.10. but continue encreasing to the end, 1 Thess. 3.12. yet more and more in knowledge Being founded on a sound and saving understanding of the things of God, and our selves, Ioh. 17.3. Rom. 3.20. Eph. 1.17. with 4.13. 2 Pet. 3.18. and an acknowledgment of the truth which is after godliness, Tit. 1.1., and In the practical judgment or internal sense, and particular experience, taste, and feeling the testimony of the Spirit in the Heart concerning the Grace of God, and Adoption, Rom. 5.1, 5. & 8.16, 17. & 14.17. when there is not only a right notion in the Head, but a true sense and favour of Spiritual things in the Heart, Heb. 5.14. which is when knowledge is not only an empty cloud in the Air, but becomes effectual by falling down in a kindly showre upon the Heart warmed with the love of God, and the virtue of Christ's Resurrection, as he after gives his own experience, ch. 3.10. (like David's, Psal. 34.8.) all judgment.

That ye a may approve things that are excellent That upon a due expence of circumstances in a judicious Trial, upon rightly discerning the differences of things not obvious to every eye, so as to choose and approve those things that are really to be preferred, being the best, Rom. 2.18. 1 Thess. 5.21. surpassing all desirable things besides, Eph. 3.19. as being most acceptable unto God, Rom. 12.2., that ye may be sincere And be upright, Prov. 11.20. 'Tis an Emphatical word in the original here, being borrowed either from such things as are tried by being held up at the beams of the Sun to see what faults or flaws are in them, whether without fraud, or else from such as are clarified by the heat of the Sun; and notes here, that Paul would have them to be incorrupt and impartial in heart and life, in faith and manners; free from prevailing corruptions, of pure minds, 2 Pet. 3.1. purg'd from the old leaven, 1 Cor. 5, 6, 7, 8. not suffering the knowledge of Christ to be mix'd with traditions and humane inventions, but endow'd with evangelical simplicity in the sight of God, 2 Cor. 1.12. 1 Tim. 1.5. & 5, 22., and without offence Not erring from the main scope and design of Christianity, or stumbling so as either Actively or Passively to trouble and offend either themselves or others in the heavenly course, but working so prudently, as to give no just occasion of scandal, or laying a snare for one or other, Mat. 18.7. Act. 24.16. 1 Cor. 10.32. abiding blameless to the coming of Christ, 1 Thess. 5.23. till the day of Christ See on v. 6 repeated here to engage them unto serious thoughtfulness of that day. o; i. e. To the ends he subjoins, namely.

Being filled with the fruits of righteousness i. e. Not only bringing forth some singe, yea, or singular fruit, but replenish't plurally with the fruits of Righteousness, Col. 1.10. Act. 9.36. elsewhere call'd the fruits of the spirit, Gal. 5.22. Eph. 5.9. in all goodness and truth, aswell as righteousness. These are such good works as are not (whatever the Papists conceive) causal of Righteousness, but are through the Spirit (who regenerates the persons, and directs the internal and external actions of those who walk in the steps of the Faith of their Father Abraham, Rom. 4.12.) wrought by supernatural Grace in the heart join'd unto the Lord, 1 Cor. 6.17. with whom they are one spirit., which are by Jesus Christ And without whom, from their own stock and strength, till they be engrafted into him, Ioh. 15.1, 5. Trees of Righteousness of the Lord's planting, Isa. 61.3. and his workmanship created unto good works, Eph. 2.10. they cannot bring forth fruits, and doe such good works as are acceptable unto God, 2 Cor. 13.5. but Christ living and dwelling in them by Faith, Gal. 2.20. Eph. 3.17. and God working in them both, to will and to doe, ch. 2.13. they can doe all through Christ, ch. 4.13. so that they shall be accepted in him. unto the glory and praise of God Not being empty Vines, bringing forth fruit to themselves, Hos. 10.1. but the eternal honour of him who has called them, Mat. 5.16. 1 Cor. 10.31. Eph. 1.5, 12, 14. 1 Pet. 2.12. &c. 4.11. Rev. 5.13..

But I would ye should understand, brethren To obviate the insinuations which false Tea rs and others might make use of from Paul's sufferings, to obstruct the cordial entertainment of those glad tidings he had brought, and to discourage those who did obey the truth, he does by this friendly compellation (which he often useth) kindly intreat them to consider well., that the things which happened unto me, have faln out rather unto the furtherance of the gospel That his imprisonment, and what other troubles from without did befall him in his Apostolical Office, whereby the over-ruling Providence of God so ordered, that they did rather (contrary to the intention of his Persecutors) rather advantage than hinder the progress of the Gospel, increase than decrease the Church, sith he had opportunity two years in his own hired house, of teaching with freedom the things of Christ, Act. 20.30, 31. whereupon he would not have the Philippians discourag'd, but rather comforted as the Corinthians, 2 Cor. 1.5, 6, 7. for 1. His iron Chain in the cause of Christ was more an honour to him even in the Emperour's Court, ch. 4.22. or Guard-chamber, Act. 28.16. or Judgment-hall, Mat. 27.27. Mark 15.16. Ioh. 18.28, 33. than those glittering golden ones which others were ambitious to wear, Act. 5.41. Iam. 2.2. it being apparent there, and elsewhere, to Courtiers, Citizens, Iews, and Foreigners, that he did not suffer as an evil-doer, 1 Pet. 2.19, 20. & 3.14. only for the Lord's sake, Eph. 3.1. & 4.1. whose power in his confinement did work in, and by him, who approv'd himself faithfull, which when enquiry was made concerning his suffering gave occasion, to communicate some notions of Christ, and glad tidings of Salvation by him..

So that my bonds in Christ are manifest in all the pallace, and in all other places.

And many of the brethren in the Lord, waxing confident by my bonds And here again, contrary to the expectation of those persecutors, who designed to make havock of the Church, his innocent carriage and constancy in bearing the Cross, had an influence upon the greater part of the Brethren (not according to the flesh, Rom. 9.3. but) in the service of Christ., are much more bold, to speak the word without fear Pastours and Teachers, who had been timorous at the first, were greatly imboldned to shake off carnal fear, and to profess and preach Christ Crucified, or the Cross of Christ, 1 Cor. 1.18, 23. Which is the power of God to Salvation, Rom. 1.16. more confidently than ever, as he and Barnabas had done elsewhere, Act. 13.46. and as Ioseph of Arimathea, and Nic demus, who were but secret Disciples before Christ's Sufferings, upon his Death owned him openly for their Lord, Mat. 27.57. with Ioh. 9.39..

Some indeed preach Christ even of envy and strife, and some also of good will He does here tacitly answer an exception might be made; It were better some of them were silent, than Preach so boldly as to procure him hatred, and lessen his Reputation. 1. By granting there was somewhat in the allegation, yet did not conclude against this, that his Suffering was advantagious to promote the Gospel. 2. By distinguishing of those who were hollow-hearted and false, from an envious principle, designing to disparage this excellent person, who having done much in the lesser Asia, and Greece, did now in the head City of the World, when in Prison, also gain Proselytes, Courtiers, and others, for the receiving of Christ, and those were sincere and true hearted Brethren, joining with him in the cause of Christ, and assisting him from true love to Christ, and him his Apostle, to get the truth of Christianity entertained in the love of it. The former were evil works, both as to their principle and end, ch. 3.2. The latter acted sincerely in both respects, 2 Cor. 2.17..

The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds This distinction he did amplifie and explain here, by particularly showing the ill motive, manners, and end of the worst sort of Preachers, from an ill affection of hatred, emulation, and wrath, 2 Cor. 12.20. Gal. 5.20. with an intemperate zeal to render Paul suspected and despicable in the Eyes of the Church; and to occasion in the Emperour a more severe persecution, and heighten the accusers rage against Paul, and to gain applause to themselves, and vex his Soul under outward roubles..

But the other of love, knowing that I am set for the defence of the gospel Then intimating the genuine principle and good end of the better sort who were mov'd from a prevailing affection to God, the Edification and Salvation of Souls; cordially joyning with Paul in carrying on the same design that he did, who was appointed of God, Act. 23.11. 1 Thess. 3.3. both by Doctrine, and obedience Active and Passive to defend the Gospel unto which he was admirably called to be a Minister, yea and here a Patron, Rom. 1.1. Eph. 3.7. with 1 Cor. 1.1. and as it were to tread the Devil under foot (as Tertu n speaks) in his own House. Intimating from all this, that however the former did with an ill mind, in Man's Judgment as circumstances then were with Paul (some of which we are ignorant of) the latter with a pious desire, preach the Gospel: yet the event prov'd by the good hand of God, beneficial to promote the Gospel: and so it may happen still, when some false Brethren mov'd by blind Ambition and intemperate zeal may snatch a weapon out of the Gospel to vex good and godly Pastours in their Promulgation of it..

What then q. d. It does not follow that these different intentions of the preachers, should hinder the spreading of the Gospel, and therefore should not abate either your confidence or mine in the cause of Christ.? notwithstanding every way Sith by the over ruling providence of God that is carried on, both by the one and the other., whether in pretence, or in truth, Christ is preached Not only by those who in truth preach the word faithfully, Ier. 23.28. Mat. 22.16: from a principle of love (as before) to the same good intent with my self: but also by those who though they act (as in the former verse) out of envy and ill will to me, for base ends under a fair show: 1 Thess. 2.5. yet they occasionally and accidentally, not by any direct causality, do promote the interest of Christ., and I therein do rejoyce And upon this account, that there is so good an effect, as the making known of Christ for the Salvation of Sinners, I have matter of present joy., yea, and will rejoyce Yea and hereupon for the future, (though some should continue to doe that in it self which might aggravate his affliction yet) it should not take his joy from him eventually, however directly and of it self it tend to it: yet indirectly and by accident, God disposing, it should issue well for the furtherance of the Gospel..

For I know that this shall turn to my salvation Rendring a reason of what went before (as the causal particle notes) he does here oppose his knowledge to the envious Preachers opinion; and his Salvation to the affliction, they did exercise them with, so that he was fully persuaded, that the trouble they had given, or should give to him (though in the nature of the thing it was in a tendency to take him off from the defence of the Gospel, and so to hazard his Soul, or if he stood in defence of it, Nero would persecute him to Death) would upon sure ground work for his good, Rom. 8.28. even the great good, the Salvation of his Soul: yea and for some time (compare v. 25.) the safety of his Life here, Act. 27.34. Heb. 11.7. His Prison should be an Ark to him resting on God's promise, so that he could go on boldly and chearfully in bearing his Testimony to Christ with the helmet of Salvation, Eph. 6.17. through your prayer Having an interest in their Prayers as a means of support, which he intimates they would continue to help him with, 2 Cor. 1.11. as much as if he had down right asked an interest in them, Heb. 13.18., and the supply of the Spirit of Jesus Christ Yea in the use hereof, that he might have a great measure of the Spirit promis'd to those that ask him, Luk. 11.13. he looks higher, not doubting but he shall have a renewed subsidy of Grace continued to him from the same Spirit which is in Christ Jesus his Head, Rom. 8, 9. Gal. 4.6. thereby he should be help'd in his infirmities, Rom. 8.26. 1 Cor. 12.11. and receive Grace for Grace, Ioh. 1.16. out of his fulness, who had not the Spirit by measure, Ioh. 3.34. whereupon whatever his enemies conceited he should have under-supplies secretly communicated like those from the head to ther members which would be effectual and Victorious to delive- him from every evil work, and preserve him to the heavenly Kingdom, 2 Tim. 4.18..

According to my earnest expectation, and my hope He alledgeth and explaineth the ground and certainty of his knowledge and persuasion of his Enemies disappointment, and all succeeding well with him trusting in the living God, 1 Tim. 4.10. who in all death-threatning afflictions has upon his word engag'd himself to support all those that hope in his mercies, Psal. 33.18, 19. & 37, 7, 9. & 147.11. Then be sure when his sincere Servants assisted by his spirit wait for his diliverance with their Necks stretched out (as the word here notes) being rais'd from past experience intensely and wishtly looking for his appearance shall be able each to say as the Apostle intimates. that in nothing I shall be ashamed Negatively he shall not be left to doe any thing which may justly bring him under reproach. His well grounded hope would not make him ashamed, Rom. 5.5. with 8.25. but upon this account he shall have wherewith to answer him that should reproach him, Psal. 119.41, 42, 46. Luk. 9.26. 2 Tim. 1.12., but that with all boldness, as always Positively that he should continue constant in a couragious owning of the truth, and acknowledging of his Lord every way, whether he was delivered from or to death., so now also Christ shall be magnified in my body, whether it be by life or by death As in the former years of his ministry he had been supported, yea and victorious in freely speaking for Christ, preaching and defending of his Gospel, Act. 9.27. & 14.3. with as much courage as any other, Act. 4.13, 29, 31. with 2 Cor. 11.21. Gal. 6.17. So now he was humbly confident in his present sad circumstances, Christ should be magnified (not that himself can become greater) i. e. before Men, his Glory should be rendred greater and more illustrious, and acknowledged with praise, whether he lived or died, Rom. 14.8. yea, in the earthen Vessel of his body, 2 Cor. 4.11. (about which he was not solicitous, having resigned it intirely to Christ) either in his enlargement and preaching of the Doctrine of Christ, or in his being offered up and sealing it by his Martyrdom..

For me to live is Christ, and to die is gain Some reade it. For Christ is my gain in Life and in Death. Or, For Christ is to me both in Life and in Death advantage. Both acknowledge it to be brought in, as a reason of Paul's hope in Life and Death; and of his indifferency in submission to God's pleasure in Life and Death, intimating 'twas all one to him, so Christ was magnified in his body, whether it were by Life or by Death. They who follow our Translation, do expound the proposition disjunctively. The former referring to the honour of Christ, and the latter to the Salvation of Paul, which is understood by the name of gain. Some understand the former branch efficiently, q. d. I derive my self from Christ, unto whom I am united, he being the principle of it, as Gal. 2.26. but others rather objectively and finally, q. d. as I have hitherto made it the business of life to serve Christ in Preaching his Gospel, so if he continues my Life, I purpose that in my living body, by Preaching his Gospel, and suffering for his Name, as he requireth, He shall be glorified. Then for the latter branch if I dye, in bearing Testimony to Christ, 'twill be gain to my self, in that I shall be with Christ which is better for me, v. 23. being present with the Lord, 2 Cor. 5.8. in whom my life is hid, Col. 3.3. So that death would not empoverish, but enrich him. They who choose the latter reading, take the proposition conjunctively, to the sense that he accounted gain to him, to have the honour of Christ magnified in his Body, whether it happened to him to live or die, sith he faithfully serv'd him living or dying, and own'd himself to be his both ways, Rom. 14.8. He was not (as he says elsewhere) Act. 20.24. mov'd with accidentalls; neither counted he his Life dear to him to testifie the Gospel of the Grace of God; reckoning he had no Life, but from Christ; whom he made it his business to serve and enjoy, so that if he continued in the Body, Christ would gain in that he design'd to spend his Life, for the Edification of his Church; and if he died in that cause, Christ would gain by his Death, in that his truth would by the Blood of him, who was a Martyr, be further seald, and his interest promoted, and his Glory advanced, and he himself would gain sith upon his departure, he should be advanc'd to be with Christ, v. 23. who alone makes his faithfull Servants happy in Life and Death..

But if I live in the flesh, this is the fruit of my labor Some from the various use of the Greek Particles render this first clause interrogatively. But whether to live in the flesh were worth the while? or more profitable? (understand than to dye.) The Apostle having intimated the equality and indifferency of his mind in an entire submission to the will of God, whether that glorifying of Christ by his Life, or that by his Death were more eligible? is upon deliberation, finding the advantage to Christ, and himself upon expence of circumstances either way, in an equal Balance, weighing one thing with another. Living in the flesh, i. e. abiding here in this mortal body, which he thus expresseth by way of diminution, Gal. 2.20. 1 Pet. 4.1. in opposition to, and comparison of dying for and in the Lord and so being with him, v. 23.: yet what I shall choose, I wot not He seems, loving the Philippians as himself, to be at a loss what to determine, if God should permit him his choice, whether by labouring in his ministry for the good of their Souls, he should bring more fruit to Christ, or by suffering that which would arise from the Bloud of a Martyr, who himself should receive a Crown, 2 Tim. 4.8..

For I am in a strait betwixt two Because he knew not what to choose for the best, he was held in suspence, Luk. 12.50. Act. 18.5. as one drawn both ways with weighty reasons which he amplifies with respect to himself, and the Church, that Christ might be honoured in both. His love to the enjoyment of Christ and the Edification of his Members constraining him on each hand; the former was more delightfull to him, and the latter more profitable for them., having a desire to depart Being held not only with a bare inclination, but an ardent and perpetually Active desire, to loose from this Clayie Tabernacle, Psal. 42.1, 2. Eccles. 12.7. Luk. 2.29. & 12.36. 2 Cor. 5.1, 4. 2 Tim. 4.6. So to depart as to abide in a better place., and to be with Christ, which is far better Upon being absent from the Body to be present with Christ. 2 Cor. 5.8. in paradise. Luk. 23.43. 1 Thess. 4.17. so to leave the Body as to live with and enjoy him in Heaven is by far much better for me..

Nevertheless, to abide in the flesh, is more needfull for you However with respect to the Church, by his staying here in this mortal body he perswades himself, knowing the subtilty of false Apostles, who would enter in as grievous Wolves, Act. 20.29. It was necessary to strengthen them and other Churches in the faith of Christ..

And having this confidence viz. Being persuaded of what went immediately before, how usefull the continuance of his Life, for a further time in this World, would be to the Church of Christ, and particularly to them; he determines (as should seem) with more than probable Conjecture, (though upon supposition it should be otherwise, he gives them abundant satisfaction in their adhering to Christ, v. 27. c. 2.17.), I know Even with a well-grounded knowledge either by a prophetick Spirit from a particular Revelation such as he had sometimes before had, Act. 16.9, 10. & 23.11. or by the sanctifying Spirit witnessing with his Spirit, Rom. 8.16. strengthening his Faith and persuasion, help'd by their Faith and Prayer, v. 19. compar'd with, 1. Pet. 1.8. that I shall abide and continue with you all, for your furtherance and joy of faith To these ends that by his personal presence with them, he might by his ministry further their faith in Christ, their joy in the Holy Ghost, and more abundant glorying in the power of Jesus Christ, for his safty, and being restored to them, as we see in what follows, and Eph. 4.12. with 2 Tim. 4.17. we find from his first imprisonment at Rome, (when likely this Epistle was written) he was delivered and for some years restored to the Churches which he had planted..

That your rejoycing may be more abundant in Jesus Christ for me, by my coming to you again Here, in confidence of being again with them, and staying with them, he expresseth an admirable affection to them, that he can be content for a time to be depriv'd of the glorious sight of Christ, that he might see and serve them, and that under persecution; that they might upon his return to them, more abundantly glory together, nor in themselves, but, Christian-like, in Christ Jesus, the Authour of that Doctrine he had Preached to them, the Captain of their Salvation, and the common Head of Christianity..

Only let your conversation be as it becometh the gospel of Christ q. d. In the mean time whatever becomes of me, that which is for your part solely incumbent on you, who are brought into the fellowship of the Gospel, is to demean your selves truly agreeable to that state. The original phrase as afterwards in this Epistle, ch. 3. 20. & 4.8. and elsewhere, Act. 23.1. imports, that their deportment should be answerable to their Citizenship, that they should behave themselves as might be most to the publick good of the Society to which they do relate, not being of the World here, any more than their Head, Ioh. 15.19. & 17.16. Their course of life should be every way answerable to their High Calling, Eph. 4.1. Col. 1.10. 1 Thess. 2.12. bringing forth fruit meet for repentance., that whether I come and see you, or else be absent, I may hear of your affairs Intimating, that it did behove them constantly to adorn the Gospel, in the exercise of Christian courage, unanimity and patience aswell when he was distant from them, as when among them to oversee them: not as if he doubted of returning to them for their greater edification, but further to satisfie them as to his entire submission unto God's pleasure on his journey, or at home, 2 Cor. 5.6, 8. and to excite them to shake off sloth, and to discharge their duty with all diligence, which would greatly cheer his heart., that ye stand fast in one spirit, with one mind By 1. their steadfast endeavour after a sweet, close, holy, lasting union amongst themselves. For one spirit, one soul or mind, here seem to imply one understanding enlightned by the Sanctifying Spirit, and one heart, as an inward uniting principle, which must upon no temptation be changed; compare ch. 2.1. & 3.16. & 4.2. with Rom. 12.16. & 1 Cor. 1.10. 2 Cor. 13.11. Eph. 4.2, 3. 1 Pet. 3.8. according to our Saviour's Prayer, Ioh. 17.11, 20, 21, 22, 23. which was heard, Act. 1.14. & 2.46. & 4.32. & 5.12. nor only by their Union in heart and mind, but 2. Their mutual helpfulness in action, as spiritual Champions joining their Forces together, for the defence of their Royal Charter, the maintenance of the main principles of Christianity, against all troublers of the Church, and subverters of the Evangelical Faith, 1 Cor. 9.24, 25. Gal. 1.13. Eph. 6.14. with 2 Tim. 4.7., striving together for the faith of the gospel 3. A couragious Spirit under sufferings from their most malignant Gain-sayers, and Persecutours, who do wittingly and willingly oppose the Truth, and them professing of it, as Simon Magus and others did, Act. 8.19, 20, 21. 1 Tim. 1.20. 2 Tim. 1.15..

And in nothing terrified by your adversaries The original word which the Apostle useth, imports, they should not be appalled or affrighted, as Men and Horses are apt to be when furiously charg'd by their deadly enemies, but stoutly receive them, keeping their ground, Mat. 10.28. Luk. 12.32., which is to them an evident token of perdition Considering on one hand their most pertinacious rage, is no other than an evident and convincing argument, or certain fore-runner of the adversaries utter ruine, Exod. 22.22, 24. Rom. 2.8, 9. 2 Thess. 1.5, 6, 8, 9., but to you of salvation But on the other hand to found Believers who behave themselves as becomes the Gospel, a manifest demonstration of their everlasting welfare and glory, Mat. 5.10. & 10.32, 39. Rom. 2.7, 10. Eph. 3.13. 2 Thess. 1.6, 7., and that of God By the disposal of the alwise and righteous Governour, who may for a time, permit his or his peoples Adversaries to domineer, Iob. 1.21. Prov. 16.4. but being a rewarder of those that diligently seek him, Heb. 11.6. will of his grace lenifie the sharpness of the Cross; enable Believers to hold out against all the opposition of their Enemies, make them partakers of his Holiness and bring them to Glory, Heb. 12.10, 11. 2 Tim. 2.11, 12. which might abundantly comfort the Philippians as others, Gal. 6.17..

For unto you it is given He adds a further argument to move them unto that he had exhorted, from God's freely bestowing of his mere grace what he had required of them. in the behalf of Christ Upon the account of Christ's Merit, and Mediation; not that they could have either Evangelical Faith, or Patience, by virtue of their own strength, ch. 4.13., not only to believe on him That they did not only believe Christ, but believe on him, was not from any power of their own, Ioh. 6.37, 44. but of God's free gift, Eph. 2.8. as they had an instance amongst them in Lydia, Act. 16.14. unto Her and others was this victorious Grace of Faith freely given by the hearing of the Word, which was not unto many others that heard, Mat. 13.11. 2 Thess. 3.2. Tit. 1.1. and as the grace it self was given, so was the exercise of it., but also to suffer for his sake Sith, upon the account of Christ, patience was given, so that to suffer here, does not only import a power to suffer, but actual suffering; not only the habit of Faith, but the act of Believing, even as the Fruits of Trees at the first Creation were produced, aswell as the Trees which had a power to hear them: wherefore, if by the Grace of God, and Spirit of Faith, they were impowred actually to believe, Mark 9.24. 1 Cor. 15.10. 2 Cor. 4.13. having trust through Christ God-ward, 2 Cor. 3.4. and upon the same account they were continually enabled to suffer not simply, but in bearing testimony to Christ, Act. 5.41. 1 Pet. 3.14. & 4.16. They might be of good comfort and courage, to the daunting of their Adversaries..

Having the same conflict And be heartned to partake with him in the like trials he sustained when amongst them, Act. 16.19, 22. which ye saw in me, and now hear to be in me And which he now was enduring at Rome, v. 13. an ensample of suffering unto them, if they would but await the blessed issue of his agony..