Philippians 2

IF there be therefore any consolation in Christ The Apostle reassuming his exhortation in the former Chapter to unanimity, v. 27. does here by way of inference from what went immediately before, press them in a very affectionate manner, with a kind of Rhetorical Relation, and Obtestation as it were adjure them. If any such exhortation (as the word is rendred, Act. 13.15. 1 Thess. 2, 3. 1 Tim. 4.13.) in the name of Christ, might avail with them to chear him and one another by their loving concord and being unanimous. Or as we rendring it consolation (so Act. 13.15. Rom. 15.4 2 Cor. 1.4.) If he which may well suppose and strongly affirm that he took it for granted the main Body of them had in some measure found by his Ministry, what he here moves them to complete (compare, ch. 1.6, 7, 27.) in expectation to find more, of what they had experimented, what ever indisposition might have crept upon some by the insinuations of the false Apostles, yet, this Consolation in Christ may be consider'd either (1.) Actively q. d. If ye would comfort me afflicted, in the concerns of Christ, or if ye have any Christian comfort which does only proceed from those that are in Christ, (not from moral Philosophy) or which is wont to be in those who worship the same Christ, let me his Apostle be a partaker thereof. Or (2.) Passively, 2 Cor. 4, 6. Philem. 7. If you being in Christ, find any consolation against your afflictions, for as much as you have received it by my Ministry, we being both in suffering circumstances, should be Farther comforted by a sweet agreement., if any comfort of love The Syriac render it any speaking to the heart, any Solace from good and comfortable words did reach your hearts, Ioh. 11.19, 31. 1. Cor. 14.3. 1 Thess. 2.11. & 5.14 cheared with the love of God or Christ, or the Brethren: or refreshed with my love to you, ch. 1.8, 9. or would that I should be comforted with your love to me, (as he himself and others were with the gracious affections of the Corinthians, 2 Cor. 7.7.) which ye o ght unfeignedly., if any fellowship of the Spirit If ye have any Communion with me in the Graces of the Spirit, and stand fast in one Spirit, ch. 1.27. and would show that you do persevere in the same Spirit, 1 Cor. 12.4. which acts in all the Members of the Mystical Body of Christ, that do in him their head partake of it., if any bowels and mercies If ye are daily affected with any real Sympathy, and Commiseration towards me in my bonds for Christ, such inward affections as were moving in him towards them, c. 1.8. with Luk. 1.78. 2 Cor. 7.15. Col. 3.12. the latter word Emphatically expressing the sense of the Metaphor in the former. Then he having thus Pathetically urged these Arguments, and closely follow'd them to embrace the matter propos'd puts them upon..

Fulfill ye my joy viz. The exercise of those Graces, he had been joyfull for, which would be an Addition to that joy he had for them, and the making of if much more abundant, contributing as much as the Friends of the Bridegrome here can to the compleating of it, Ioh. 3.29. that ye be like minded Which is when they believe and affect the same things agreeable to the mind of God, ch. 3.15. Act. 4.32 Rom. 12.16. 2 Cor. 13.11., having the same love Having the same mutual sincere Charity, Eph. 4. 2. Col. 3.14. being of one accord Being unanimous in their honest designs, Ioh. 17.22. 1 Pet. 3.8., of one mind Agreeing as to the main in the same Judgment and opinion to promote the interest of Christ, 1 Cor. 1.10. Gal. 5.7, 10..

Let nothing Here the better to engage them to embrace what he had so pathetically exhorted them to, he does disswade them from animosity, an affectation of applause, and self-seeking; and direct them to modesty and self denial. be done through strife or vain-glory Intimating, they should by no means indulge an inordinate affection to strive and quarrel with one another, provoking each other by an ambitious emulation to cross or excell others. This arguing a carnal temper opposite to true Christianity, Rom. 2.8. v. 14. Gal. 5.16, 24, 26. being the very bane of true Christian Concord, Rom. 13.13. Iam. 3.16. and destructive to Faith, Ioh. 5.44. 2 Cor. 12.20., but in lowliness of mind let each esteem other better then themselves But cherish and exercise true Christian modesty and meekness (which is of another kind than that the Heathen Philosophers did prescribe) in a due preference of each other, Mat. 11.29. Rom. 12.10. Eph. 4.2. & 5.21. 1 Pet. 5.5. as the Apostle himself gave example. 1 Cor. 15.8, 9. Q. If any say, How is this consistant with what the Apostle writes to them to think of praise and good report, ch. 4.8. and of himself not a whit, and nothing behind the very chiefest Apostles? 2 Cor. 11.5. &. 12.11. and farther, how can some think others better than themselves in truth, unless they reckon good evil and evil good? I answer (1.) Be sure Christian modesty and real Humility, with prudence and mildness, are very commendable Graces, and in the sight of God of great price. 1 Pet. 3, 4. And therefore what he does afterwards exhort to in this Epistle, does very well agree with what he does write here. Where (2.) He is treating of Grace and Godliness, whereas in those places to the Corinthians, he writes of some certain gifts, which by reason of the insinuations of false Apostles against him, he was necessitated in magnifying of his Apostolical Office and Authority (2 Cor. 10.8.) to mention, being as it were, compell'd to it, by the ingratitude of some of them at Corinth who had been influenc'd by the false Apostles, 2 Cor. 12.5.6. yet you may see there, he does not glory of himself, or his Person, but acknowledge his infi mities, 2 Cor. 11.30. and that unfeignedly, speak the truth, every where, 2 Cor. 12.6. which he makes evident to them from the nature of the thing it self, 2 Cor. 10.12, 13, 15, 16. & 12.12. appealing to God, as witness in the case, 2 Cor. 11.31. referring all the glorying they put him upon, to the Grace of God through Christ, 1 Cor. 15.10. 2 Cor. 11.31. when they had cast contempt on his Ministry, 2 Cor. 10.10, 11, 12, 13, 18. So that in respect of gifts and external Privileges, wherein are distinction of Superiours and Inferiours, ch. 3.4. he does not urge that every Christian should prefer every other to himself, wherein 'tis evident there is a real difference: but in respect of the Persons the honesty and piety of others in God's sight (le t a Man by thinking himself something when he is nothing, should deceive himself, Gal. 6.3.) Sith in his Judgment they may be endow'd with some hidden quality, we know not of, and be accepted with him. Hence (3.) Our Estimation and preference of others to our selves who as Christian Brethren are oblig'd to serve one another, Gal. 5.13. is not taken simply, and with an absolute Judgment, as if it were necessary to give them the preheminence in all things: but as to this, that a Man may think there is some defect in himsef, which it may be is not in another; or with a suspension perhaps he is not better in truth; but considering mine heart is deceitfull, and possibly he may be more without guile, I judge it not meet to prefer my self to him God-ward: but seeing mine own black Legs, and being bound in love to confess mine own, and cover the infirmities of my Brother, who labours to walk answerable to his profession; 'tis safe for me to prefer him who may have some good Latent which I have not, and whereupon he is to be esteemed by me. Wherefore (4.) The right management of the duty which the Apostle calls for to preserve Unanimity, depends upon a right and due Estimation of God's divers gifts and Graces which flow from the same Spirit, 1 Cor. 12.4. and an humble sense of our own infirmities: so that however one Christian may excell with some singular endowments: yet he ought to think they were not bestow'd upon him, that he should be puff'd up, or value himself above what is meet upon that account before God, being he has receiv'd them of God, 1. Cor. 4.7. but judge himself for his own defectiveness and faultiness; which will aford himself matter of abasement and humility; when yet with respect to others, whose hearts he knows not, he in charity thinketh the best, 1 Cor. 13.4, 5. and if in this case he should be mistaken, his modest apprehensions would be acceptable to God, (designing to approve that which he does) and profitable to himself.. To engage them further unto Christian concord, he here directs them as to their aim and scope (according to the import of the word) that it should not be their own private interest but the common good of Christianity, becoming those who have true Christian love, 1 Cor. 10.24. & 13.5. not as if he did dissallow providing for their own, 1 Tim. 5.8. or studying to be quiet, and doeing their own business, 1 Thess. 4.11. but that every member of Christ, whiles he considers his own Gifts, Graces, honour and advantage, would remember that he is not born only to serve himself or Pharisaically to conceit well of himself in the contempt of others, Luk. 18.11. but also and that much rather he should consider his relation to the head, and every other member of the Body, and so consult the Gifts, Graces, Honour, and Edification of others, especially when more eminently usefull, knowing that members should have the same care one for another, 1 Cor. 12.24, to 28.

Look not every man on his own things, but every man also on the things of others.

Let Most Translations do express the causal or rather illative Greek, Particle, which ours does here omit as an expletive. However the Apostle does urge them to the exercise of self denial, mutual love, and an hearty condescention to one another from the great example of Jesus Christ, 2 Cor. 8, 9. this mind be in you That so the mind which was in Christ, may be perceived in us, who if spiritual judge all things and have the mind of Christ, being enlightn'd by the same Spirit, we do judge as he coming in the flesh did, or, Let the same affection be found in you, that was really in him, Mat. 11.28. Ioh. 13.15. which was also in Christ Jesus.

Who Who, i. e. Relative to Christ Jesus, the Eternal Son of God by Nature, very God extant with his Father before the beginning, Ioh. 1.1. Gal. 4.4. 1 Tim. 3.16. & 6.14, 15, 16. Tit. 2.13. the express Image and Character of his Father's Person, which implies a peculiar subsistence distinct from the subsistence of his Father, Ioh. 8.42. 2 Cor. 4.4. Col. 1.15. Heb. 1.3. concerning whom, every word that follows by reason of the Socinians, and some Lutherans is to be well weighed. being i. e. Subsisting in opposition to taking or assuming, v. 7. and therefore does firmly prove Christ, pre-existing in another Nature, to his so doing, namely his actual existing of himself in the same essence and Glory, he had from Eternity with the Father, Ioh. 1.1, 2. & 17.5.2. Cor. 8.9. Rev. 1.4, 8, 11. in the form of God To understand which clearly (1.) The word form, though it may sometime note somewhat outward, and so infer the Glory of Christ's Miracles, yet we do not find it any where so used in Scripture: 'tis true it is once used there for the outward visage, Mar. 16.12. which had excelling splendour and beauty, giving occasion to conceive Majesty in the Person, Mat. 17.2. 2 Pet. 1 16. (however his resplendent Garments could not be accounted the form of God) yet being, Luk. says c. 24.16. The Eyes of the Persons which saw were holden, that for a time they could not acknowledge him, it argues that the appearance, Mark speaks of, noted only an accidental form. Whereas the being or subsisting Paul here speaks of, respects (what the best Philosophers in their most usual way of speaking, do) the Essential form with the Glory of it, sith the Verbs in other Scriptures of the same Origine, signifie somewhat inward and not conspicuous, Rom. 12.2. 2 Cor. 3.18. Gal. 4.19. especially when there is a cogent reason for it here, considering the form of God, in opposition to the form of a Servant afterward, and in conjunction with equality to God which implies the same essence and Nature, Is. 40 25. & 46.5. it being impossible there should be any proportion or equality 'twixt infinite, and finite; eternal, and temporal; increase, and create; by nature God, and by nature not God, Gal. 4.4, 8. unto which the only living and true God, will not suffer his Glory to be given. Neither indeed can he deny himself who is one, and besides whom there is no other true God, or God by Nature, Deut. 4.35. & 6.4. 2 Tim. 2.13. who only does wondrous things, Ps. 72.18. For to all Divine Operations, a Divine power is requisite which is inseparable from the most simple essence and its properties, Being, or subsisting in the form of God, imports not Christ's appearance in exerting of God's power, but his real and actual existence in the Divine essence, not in accidents wherein nothing does subsist, neither the vulgar nor Learned do use to say any one does subsist, but appear in an outward habit, why then should any conceit the Apostle means so? The Gentiles might speak of their Gods appearing; but then, even they thought the Deity was one thing, and the habit or figure under which, or in which it appear'd was another, Act. 14.11. so that subsisting in the form intimates in the Nature, and essence of God, not barely, but as it were clothed with properties and Glory. For the Apostle here treats of Christ's Condescension, proceeding from his actual existence, as the term wherein he is Co-eternal and Co-equal to God the Father, before he abated himself with respect unto us. For he says not the form of God was in Christ, (however that might be truly said) that the Adversaries might not have occasion to say only there was somewhat in Ch ist like unto God, but he speaks of that wherein Christ was, viz. in the form of God, and so that form is predicated of God, as his essence and nature and can be no other thing. None can rationally imagine that God was an external figure, wherein Christ was subsisting. For subsistence implies some peculiarity relating to the substance of a certain thing, whence we may conclude the Son to be of the same, (not only of like) substance with the Father, considering what signantly follows., thought it He thought it not, esteemed, counted, held, (so the word is us'd, v. 3. c. 3. 7, 8. 1 Thess. 5.13. & 3.15. 1 Tim. 1.12. & 6.1. Heb. 10.29. & 11.26.) it not Robbery, it being his right by eternal Generation) i. e. He did not judge it any wrong or usurpation, on that account of his being in the form of God, to be equal to his Father, being a subsistent in the same nature and essence with him. From openly showing equal Majesty with whom he did not for a time abstain, in that he could reckon this Robbery, as if such Majesty were that which did not agree to his nature, ever presupposing this inherent right, to his great condescension, or abusing himself, which follows as the term to which: or he resolv'd for a time not to show himself in that glory which was his own right, but freely condescended to the vailing of it. He did not really foregoe (neither was it possible he should) any thing of his Divine Glory, being the Son of God still, without any Robbery or Rapine, equal to his Father in Power and Glory, Ioh. 10.3. & 1. Ioh. 5.7, 20. not robbery Paul does not say (as the A ians of Old would pervert his sense) he robbed not, or snatched not, held not fast equality with God, or (as the Socinians since) Christ thought not to doe this Robbery to God, or comm t this Rape upon God, so as that he should be equal to him, but acknowledg'd he had it of the free Gift of God, chopping in the Adversative particle, [but] where it really is not; whereas we read not in the sacred Text, he thought not to do this robbery; but he thought it not robbery to be equal to God; which two are vastly different (even as mu h as to have the God-head by usurpation, and to have it by nature) In the former 'tis, q. d. Christ did not rob or snatch away the equality; in the latter, the equality which Christ had with God, he thought it no Robbery; he reputed not the Empire, he might have always continued in the exercise of, equal with the Father, as a thing usurp'd, or taken by force, (as one does hold that he has taken by spoil, making show of it) For when he had said he had subsisted in the Form of God, he could (before he condescended) say also, he was equal to God, i. e. the Father, without any Robbery, Rapine or Usurpation. And if Socinus urge that it is absurd and false in any sense to say, God thought he had robb'd, or taken by robbery the Divine Essence; then this contradictory, God thought not he took by robbery the Divine Essence, is rational and true; as when it is said, God cannot lye, or God changeth not, as 1 Sam. 15.29. Isa. 55.8. Mal. 3.6. What things are denied of God, do not imply the opposites are affirmed of him. The particle [But] which follows in its proper place before, made himself of no reputation, may be fairly joined with this sense. For if Christ should know that by rapine and unjust usurpation he was equal to God, (as likely the attempt to be so, was the Sin of our first Parents, which robbery of theirs Christ came to expiate) he had not emptied himself, nor vouchsafed to abase himself. to be equal with God Neither is Christ said to be equal to God only in respect of his works (which yet argue the same cause and principle, Ioh. 5.19, 21, 23, 26, 29. & 10.37.) but absolutely he thought it not robbery to be altogether equal with God, as subsisting in the same nature and essence, the original phrase connoting an exact Parity. All the things of Christ (though he chose to have some of them vail'd for a time) are equal to God, so some expound the Neuter plural emphatically (as usual amongst the Greeks) to answer the Masculine singular foregoing, to express the ineffable sameness of the nature and essence of the divine subsistents. It may be read, He counted it no robbery that those things which are his own should be equal to God, i. e. the Father; or rather, that he himself should in all things be Equal or Peer to God. For had Christ been only equal by a delegated power from God, why should the Iews have consulted to kill him, for making himself equal with God? which with them was all one, as to make himself God, Ioh. 5.18. & 10.33. But that he spake of his eternal Generation, as owning him for his own Father, with whom he did work Miracles, even as the Father did in his own name, by his own power, of himself, for his own glory: neither will the Evangelist's saying, The Son can do nothing of himself, infer an inequality with the Father, when what he does, is equally perfect in power, and glory with the Father's, whence as Son, he has it by nature. For (looking lower) though every Son receives from his Father, humane nature; yet is he not less a Man than his Father, or his Father more a Man than he; The Son having a being of the same perfection which is naturally in both; however the Father o whom Christ is in subordination as the Son, and in Office a Servant, undertaking the work of Mediation, may be said to be greater than the Son, that can only be understood with respect to the order of their working, if we compare Texts, Ioh. 14.28. & 16.13, 14, 15. Neither when Christ accounted it not robbery to be equal with God, is he said (as the Adversaries urge) to be equal to himself, but to another person, viz. God the Father. Things may be equal which are so divers, that yet they may be one in some common respect wherein they agree: wherefore when Christ is said to be equal with the Father, he is distinguished from him in Person and Subsistence, yet not in Essence, wherein it is his due to be his equal, and therefore One..

But Some expound this particle as a Discretive, others an Adversative, or Redditive. made himself i. e. Most wittingly emptied himself, or abated himself of the all fulness of glory he had equally with God the Father, that considering the disproportion betwixt the Creature and the Creatour; he in the eyes of those, amongst whom he tabernacled, appear'd to have nothing of reputation left him, Dan. 9.26. 'Tis not said the Form of God was cut off, or did empty it self: but he who did suffer in the Form of God, made himself of no account; did empty, abate, or abase himself, (so the Apostle elsewhere Actively and Passively useth the word, 1 Cor. 9.15. with 2 Cor. 9.3.) and that indeed whiles subsisting in the Form of God (according to agreement, Zach. 6.13. & 1.7.) not by laying aside the nature of God, but in some other way, i. e. his own way, kept secret till he was pleased to manifest it, Rom. 16.25. Col. 1.26. by freely coming in the fle h, 1 Tim. 3.16. Heb. 10.7. which is such an astonishing wonder, and mysterious abasement, as gains the greatest veneration from his Saints. Thus for a little time laying aside, at his own pleasure withdrawing, and going aside from his glorious Majesty. He lessen'd himself for the Salvation of his People. He had a liberty not to show his Majesty, Fulness, and Glory during his pleasure, so that he could (as to our eyes) contract and shadow it, Ioh. 1.14. Col. 2.9. His condescension was free, and unconstrained with the consent of his Father, Ioh. 3.13. so that though the Scripture says, The most high dwelleth not in Temples made with hands; yet the Son of the Highest, 1 King. 8.27. Isa. 66.1. Mark. 5.7. Act. 7.48. can at his own pleasure show, or eclipse his own glorious brightness, abate or let out his fulness, exalt or abase himself in respect of us. However in his own simple and absolute nature, he be without variableness or shadow of turning, Iam. 1.17. being his Fathers equal, and so abides most simple and immutable: yet respectively to his state, and what he had to manage for the Redemption of lost Man; with regard to the discovery he made of himself in the revelation of his Divine Properties, the acknowledgment and celebration of them, by the Creatures, he emptied himself, not by ceasing to be what he was before, equal with his Father, or laying down the essential Form of God, according to which he was equ l to God; but by taking the form of a servant, wherein he was like to Men, i. e. assuming something to himself he had not before, viz. the humane nature; vailing himself, as the Sun is said to be vailed, not in it self, but in regard of the intervening Cloud, Mat. 27.39. to 45. what could hinder that he should not manifest his excellency now more, then less clearly? Men one while acknowledging and praising it, another while neither acknowledging or praising of it, then again praising of it, yet more sparingly? He by taking the form of a mean Man, might so obscure the dignity of his Person, as to the acknowledgement of him to be the Son of God, equal with his Father, that in vouching himself to be so, he might be accounted a Blasphemer, Iob. 10.36. and during that appearance, not seem to be the most high; even as a King by laying aside the tokens of his Royalty, and putting on the habit of a Merchant, when all the while he ceaseth not to be King, or the highest in his own Dominions. Hence the most high may be considered, either in regard of his nature, wherein he holdeth the highest degree of perfection; or in regard of those personal act he performs in the business of our Salvation. In the former, Christ is the most High; in the latter, our Mediatour. So the Form of God was the term from which, and the Form of a Servant, the term to which, he mov'd in his demission, or abasement, which did not simply lie in an assumption or union of the Humane Nature to the Divine, for this does abide still in Christ highly exalted, but in taking the form of a Servant, which with the humane Nature he took, by being sent forth, made of a Woman under the Law, Gal. 4.4. but by his Resurrection and Glorification, lest that Relation or Habit of a Servant (being such an one who was also a Son, and a Lord, Heb. 1.2. with 3.6.) when yet he retains the humane Nature still. As therefore he was of the Seed of David according to the Flesh; Rom. 1.3. though before he had not flesh: so he took the form of a Servant in the likeness of Man, according to his humane Nature, although before he took that Form, he could not have humane Nature: He did not annihilate any thing he was before; only of his own accord, bowed down himself, and va led his own glory, in taking our Nature, therein to be a Servant unto Death., of no reputation, and took Taking (in the Greek, without any copulative and before it) in opposition to being, or subsisting; he was in the Form of God, which he had before, and took this which he had not then, into the unity of his subsistence, by a personal union, Heb. 2.16. He was the Servant of God, Isa. 42.1. Mat. 20.28. in the whole work of his condescension, which was gradual, else the Apostle's art to engage the Philippians to condescension had not been cogent from Christ's Example. For 1. He being increate, did assume to himself a Created (not Angelical, but) humane Nature with no reputation, in that regard taking the Form of a Servant, wherein he was like Man, as the next Clause explains this. 'Twas an infinite, inconceivable condescension of the Son of God, to take our nature into union with himself, whereby he who was very God in all things like unto his Father, b came like unto us in all things, sin only excepted, Rom. 8.3. Heb. 2.17. Hence 2. He did not immediately advance the nature he took into Glory, but became a Servant in it to his Father, to perform the most difficult service that ever God had to do in the World, he was not only in the likeness of sinfull flesh, assoon as a Man, Rom. 8.3. of the Seed of Abraham, Heb. 2.11. to 15. but subject to the Law, Luk. 2.42, 51. Gal. 4.4. in a mean condition from his Birth, despicable in the judgment of the World, his Mother poor, &c. Isa. 53.2, 3. Mat. 2.14. & 8.20. & 13.55. Mark 6.3. Luk. 2.7, 22, 24. & 22.27. so that in finishing his work, he was exposed to scorn, Psal. 22.6, 7. Isa. 53.1, 2. however all the relation of his service was to God the Father, as his Antecedent Correlate. To the farther clearing of what went before, the Apostle adds. upon him the form of a servant, and was made in the likeness of men In the likeness or habit of Men, without any copulative particle, by apposition for fuller explication (compare forecited parallel places) connoting his employment (rather than condition) having a true Body, and a reasonable Soul for this purpose, according to the Prophecy, to be Servant to his Father, Isa. 42.1. And if the Adversaries say, He only took on him the Form of a Servant, when he suffered himself to be beaten, &c. 'tis easily answered. These were only consequents upon the Form of a Servant; one may be a Servant, and yet not beaten; and when they so treated our Saviour, he accounted it dealing with him as a Malefactor, Luk. 22.52. Christ obeyed not Men, but God the Father, to whom alone he was Servant, when made Man, Psal. 40.6, 7, 8. 'Tis the nature of Lord and Servant, to relate to each other. Every Servant is a Man (Brutes are not Servants) labouring in service, accompanies the humane Nature which is common to Christ, with other Men, on whom it crept by the Fall; Christ regards none others Will, but the Will of his Father, how hard soever it was, even to the laying down of his Life for the reconciling of his Church to him. And be sure he Died as a Man, and not only in the habit of a Servant. Only in Humane Nature could he (as it follows without a particle in the Greek) be made like unto Men, or in the likeness and habit of Men. The Helenists do use words of similitude, when they design sameness or the thing it self, and that indeed essentially. For however it be urg'd, that likeness be oppos'd to the same, and that which is true, Ioh. 9.9. yet not always; as one Egg is like to another, there is convenience in quality, and that in substance is included. Christ is like to other Men in Humane properties, and an afflicted state, so that sameness of nature cannot be denied, Rom. 8.3. Heb. 2.16.17. or rather ameness of kind, though not of number, it being by a Synecdoche to be understood generally, Gen. 50.3. Mat. 1.16. Ioh. 1.14. Heb. 4.15. 1 Ioh. 1.1. & 4.2, 3. The properties of Humane Nature are of the essence he took, who was found in habit as a Man, when yet he was separate from Sinners, 2 Cor. 5.21. with Heb. 7.26. yet the Apostle's business here, is not of Christ's sinlesness in that condition, but of his condescending love, in taking on him that condition, being sent in the likeness of sinfull flesh, yet without sin. 'Tis a likeness of nature to all Men, and not a likeness of innocency only to the first, Gen. 5.1. that Paul here speaks of. And as it is said, The word was made Flesh, so here Christ is made in the likeness of Men, that we may understand 'tis the same numerical Person, who was in the Form of God, that was made Man. The abasement of God-man being so great, that he was made like to Man, i. e. to mere and bare Man, though he was more. Nor only did he appear in many forms (as might be under the Old Testament) or was join'd to Man, but personally assum'd a true Body, and a reasonable Soul, and so was very Man, aswell as very God. Fo when 'tis not said simply made Man, but with that addition, in the likeness, it is done to a notable limitation of his station on each part; on God's part it imports, Christ did not lay aside the Divine Nature, but only (vail'd) his Majesty and Power; on Man's, to exclude sin, viz. That he was true Man, yet only like to all other Men. But what is now the natural affection of all Men from the fall of Adam, and is an infirmity and abatement as to that, he was without sin, and only in the likeness of sinfull flesh..

And being found To be found is a mere Hebraism, not unusual in the N. T. not importing any question of the thing, but only the thing certainly happening beyond expectation. It notes here not his being apprehended of the Souldiers when betray'd by Iudas, being before his humble obedience, but his being and really appearing to be (as the Greek word is elsewhere used, c. 3.9. Gen. 5.24. 2 Cor. 5.3. Gal. 2.17. Heb. 11.5. with 1 Pet. 1.7.) as a Man simply considered among Men, which was before his being scourged, &c. consequent upon his apprehension. Now being made Man, not reserv'd for a time like the Angels, for Heaven it self and the view of Angels: neither from the Privilege of the first Man (which Adam could not keep) did he reserve himself for the inhabiting of Paradise only: but after the manner of Men, he stay'd in this Earth, amongst and convers'd with them, and therefore is said to be in the fashion of Men, or as Man. in fashion as a man Whereby his habit and deportment is more especially express'd, as his essence in the foregoing Phrase. Man here is considered according to what is proper unto humane Nature, not having the Article prefix'd as if it connoted the first Man Adam, only Man as Man. The particle as here, not intimating only likeness without reality of Nature (as the Marcionites conceited) but as a confirming and assuring particle, nothing certainly, Ioh. 1.14. Some indeed take fashion more strictly as noting only the External figure of Christ's Body, others more largely and commodiously for the whole outward species of humane Nature: whence the truth of the humane Nature shined out, not only in the figure and matter of the Body with true flesh and bones, the habit of his Members, Mouth, Eyes, &c. that he might be seen and touch'd, 1 Ioh. 1.1. as he himself alledgeth, Luk. 24.39. Io. 20.20, 27. growing in stature and wisedom, Luk. 2.52. but his labouring with hunger, thirst and weariness, Eating, Drinking, Sleeping, Watching, Speaking, Gestures, being mov'd with Pity, Sorrow, Joy, Weeping, in all which his humane Nature was evidenc'd of God and easily found of Men who convers'd with him, Io. 4.29. & 9.11. & 18.22. What the Socinians urge, that this gainsays his being incarnate, from Samson's saying, I shall be weak and as another Man, Iudg. 16.7, 11. There's no strength in the Allegation, that Samson of Dan's Tribe, Iudg. 13.2. should be compar'd with Christ coming from Heaven (as they themselves do not deny, found in fashion as a Man: because Samson being stronger than an hundred men, if he were dealt so and so withall would become as other Men, (for that's the import of the words) no stronger than any other Man, v. 17. whereas here, 'tis not said as one, any or every, but simply as a Man. And from those in power dying as other Men, Psal. 82.6. When they scoffingly ask, does it evidence these to be incarnate? 'Tis answered though he who was strong as many became weak as any one Man; they who live in power, dye in weakness as other Men do, and are not said to be incarnate: yet he who being equal with God, took on him the form of a Servant, and was in this world a very Man, may very well be said to be incarnate, 1 Tim. 3.16., he humbled himself He does not say he was humbled or depress'd by the just Judgment of God, but of himself, voluntarily, on his own accord without any constraint. He did really submit himself to the will of his Father unto whom he was a Servant both in regard of the Divine Nature, which he vail'd, and also the humane in his whole Life, Luk. 1.48. both outwardly, and inwardly, v. 5. in thoughts, and afflictions, as well as actions, and passions: wholly yielding his own will and appetite to God, by a patient subjection to affection, not in showing humility only, but really undergoing, it. For we find this low degree of his Humiliation, oppos'd to his Superexaltation, in the following verse, and agreeing with what Isaiah prophesy'd of him, Is. 53.7. expounded by Philip, Act. 8.32., and became obedient unto death Without the Copulative, and in the Greek expressing the manner of is Humiliation, being of his own free will, and not by any force made obedient, i. e. to God, (not my will but thy will be done) to others, Parents and Magistrates for God, according to the prescript of his Law, and will in his life time unto death, and in death. Vnto being taken here, not exclusively but inclusively, for the further Amplification of the obedience, Mat. 26.42. Ioh. 4.34. & 8.29, 46. Heb. 10.9. Had he staid in his life for degrees of obedience, his condescension had been admirable, but that he should submit to a penal and painfull death (taking in his burial, and abiding in a separate state till the third day) this is stupendous: aggravated by the shame., even the death of the cross Of dying on the Cross, willingly and meekly yielding himself though a Son to that ignominious cursed death, Deut. 21.23. Act. 5.30. Gal. 3.10, 13. Heb. 12.2. far more reproachfull than by heading, hanging, or burning, out of unspeakable love, to bring us nigh unto God, Rom. 5.19. Col. 2.14. 1 Pet. 2.24. &. 3.18. Upon these considerations how should Christians in mutual love, condescend to each other?.

Wherefore Some take this particle illatively connoting the consequent of Christ's Exaltation, upon his antecedent humiliation, as elsewhere, Ioh. 10.17. Act. 20.26. Heb. 3.7. 2 Pet. 1.10. The Apostle showing the sequele of his sufferings to be Glory according to that of Luk. 24.26. This the Aethiopic version favors, Christ respecting not himself, but us, and our good, the Glory that he had eternally but vailed for a time, emerging (as the Sun out of a Cloud) upon his finishing the work his Father gave him to doe, Ioh. 17.5. Rom. 9.5. Others take the particle causally intimating Christ's meriting his own exaltation and our Salvation, and his accepting of superexcellent Glory as a reward of his unparallel'd obedience, though he might have challeng'd it, by virtue of the personal union, Heb. 13.20. with 12.2. obedience superiour to Angels, required a recompence superiour to their Glory, and Christ might upon his exquisite obedience, demand his own mediatory Glory as being our Head, and that being the beginning and cause of ours. However whether the particle of order note that of consequence, or causality, or both, there is no need of controversie (because of the Communication of properties) sith the Person of Christ, as God-man was glorifi'd. God also has highly exalted him The Greek elegancy imports superexalted, or exalted with all exaltation, answering to his gradual humiliation above the grave in his Resurrection, the earth in his Ascension and above the Heavens, at his Fathers right hand, upon the Throne of his Glory, to judge the world, Eph. 1.20, 21. & 4.10., and given him a name Some take name literally restraining it to Iesus, but those letters and syllables are not above every name, Ezra 2.2. & 10.18. Hagg. 1.1. Act. 7.45. Col. 4.11. Heb. 4.8. it being common to others, though upon a different account it was to Christ, even before his incarnation, Luk. 1.31. Others for the name of the only begotten Son of God the Father, Ioh. 1.14. (with Heb. 1.4. & 5.8.) who was more eminently manifested in his exaltation, to Angels and to Men, than before. Others not for any Title but the thing consequent upon his humiliation, surpassing that of all Creatures, Potentates on Earth, and Angels in Heaven, Eph. 1.20, 21. Name imports power, Act. 3.6. &. 4.7. Rev. 5.12. of the Christ, the Saviour, Mat. 12.21. Ioh. 4.42. Act. 4.11, 12. & 10.42. at God's right hand where he living to intercede makes all comfortable to us, who in his name alone do believe, pray, praise, and doe all that shall find acceptance, Mat. 18.20. & 28.19. Ioh. 1.12. & 3.18. & 14.13. Rom. 10.13, 14. Col. 3.17. Power to confer all for the good of his Church being given him, upon his Death, when with respect to the creatures he receiv'd a glory, not in regard of himself, and in it self, but in regard of its patefaction to others, from which glory during the time of his humiliation, he had by a voluntary dispensation abstain'd; and the exercise of that Authority confer'd upon him as Mediatour, in that humane Nature, he had so obediently subjected himself to the Cross. Though as God, there was a manifestation, yet there was no intrinsecal addition of Glory. He did as Man receive the name, or glory he had from all Eternity as God. So that the name or Glory given relates to him according to both natures as Mediatour God-man: not as God, so he could not be exalted at all, being the most high, not as mere Man, so a Creature is not capable of Divine Worship, which in what follows is expresly required to be given to him, who is superexalted by God's right Hand, above every name, and every thing known by any name, Act. 2.24, 33, 36. & 5.31. 1 Cor. 15 25. Rev. 17.14. with 19.16., which is above every name:

That at In the Old Translation by Bishops in Queen Elizabeth's time, (and some say in the Manuscripts of this) it is in the Name. However in ours now, it is not appositively at the name Iesus. the name of Jesus But constructively of Jesus, intimating, that the Power, Glory, and Majesty of him who has that name, unto which every knee is bowed, is that name which is above every name; which would not hold true, if the name were took for the very word Iesus, (that as before) being common to others in Hebrew, Greek, and Latin, yea, and English. Besides neither in letters, nor syllables, nor sound, nor time, has that word any thing above other words., every knee should bow Bowing of the knee, is meant Metonymically, and Metaphorically, because some of those hereafter named, from whom the Homage is due, have neither Knees nor Tongues, yet must either willingly, or by constraint, yield subjection and obedience to the Sovereign Authority of Christ here, and hereafter, Mat. 11.27. & 28.18. Ioh. 5.22, 23. Act. 3.15. all Creatures being made subject to him, Heb. 2.8. Some of the Papists searching for their Subterraneous Fictitious Purgatory, would restrain it to Men, but that would streighten and diminish the august Glory of Christ, exalted above every name, who had even here in his Humiliation, Homage from unclean Spirits, Mark 5.6, 8, 10, 12. Luk. 8.31. Iam. 2.19. How much more when at his Tribunal, his consummate Glory shall be manifest to all, which the Apostle has ultimately a reference to, according to the Evangelist, Mat. 16.27. & 24.30. Then shall his equality with his Father, and his superlative glory as Mediatour be manifested to all, good and bad; Angels aswell as Men, who shall be subjected to his Sovereign Majesty, as the Lord God omnipotent; the good willingly, and the bad by constraint, Isa. 45.23. Act. 17.31. Rom. 2.16. & 14.10, 11. 2 Cor. 5.10., of things in heaven Good Angels, from whom he had homage and service here, Psal. 97.7. Mat. 2.13. & 4.11. Luk. 1, 30, 31. & 2.13. Heb. 1.6. at his Resurrection, and Ascension, Mat. 28.6. Act. 1.11. much more in his glory, Mat. 24.31. & 25.31. Eph. 1.21, 22. Col. 1.16. & 2.10. 2 Thess. 1.7. and the Spirits of just Men made perfect, Heb. 12.22, 23. Rev. 4.6, &c. & 5.9, 10., and things in earth Good Men willingly, Psal. 110.3. Act. 10.33. 1 Ioh. 5.3. and bad by force, Psal. 2.9. Luk. 19.27. Heb. 2.14., and things under the earth Either the Dead, who are hid in the Earth, and shall be raised by the power of Christ, in, or upon them, Act. 24.15. Or Devils, and wicked Souls; for though Devils move in the Air by God's permission, Eph. 2.2. yet Hell is the place prepared for them, and the wicked, Math. 7.23. & 25.41. Luk. 8.31. 2 Pet. 2.4. Iude, v. 6. Upon Christ's Exaltation, all things above, and in the World, are subjected to his Dominion. If it be said, on the earth, and under it they rebell. I answer, They are bound to obey, Mat. 4.9, 10. and will be forc't to submit to the penalty, for disobedience. Christ does at present exercise a sovereignty over bad Men, and Devils, in limiting and punishing them as he pleaseth, Iob 1.11, 12. Luk. 4.34. & 8.32. & 19.27. 2 Pet. 2.8. Rev. 2.10..

And that every tongue By tongue, not only every Language, People, and Nation is meant; because 'tis to be understood, as before particularized of Angels aswell as Men, for though Angels properly, and by nature want tongues, (aswell as knees, which are both here joined, and must not be sever'd in the Worship given to Christ) yet in their manner of speaking to Men, under an extraordinary dispensation, they may use them, (or that which is equivalent) 1 Cor. 13.1. and in a way proper to them. should confess that Jesus Christ is Lord Can confess, or express their adoration of Christ, Rev. 7.9, 11, 12. either with delight, or by a forc't subjection, Rev. 6.16. and acknowledge that he is Lord, i. e. of glory, Rom. 11.36. 1 Cor. 2.8. & 8.6. the Son of God, 2 Cor. 4.5. Heb. 1.2, 4. having only power to command the Soul, and Conscience, Iam. 4.12. and to save, Heb. 7.25. being Lord both of the dead, and of the living, Rom. 14.9., to the glory of God the Father. Some render in the glory of the Father. Either in that, the honour of Christ redoundeth to the honour of the Father, Prov. 10.1. with Ioh. 5.23. Eph. 1.6. or the Father does most glorifie the Son in his Exaltation, who had most glorified him in his Humiliation, Ioh. 12.28. with 17.5, 6.

Wherefore my beloved Having confirmed the example of Christ's admirable Condescension, and affection from the glorious issue of it, he does here reassume his exhortation, with a friendly compellation. as ye have always obeyed Commending their former sincere endeavours to obey the Gospel (so, c. 1.5. & v. 15. of this) in following Christ, Mat. 11.28. and moving them to persevere in obedience and love to God, and Man., not as in my presence only, but now much more in my absence That it might be evident whether the Eye of their Pastour were upon them or no, a prevailing love to Christ, and their own Souls welfare, was prevalent with them, but especially being he was now detain'd from them, and might be jealous of some defects in them, Iam. 3.2. 1 Ioh. 1.8. did engage them more than any thing to embrace his Exhortation, which he enlargeth in other words.; work out your own salvation He moves them as Saints, c. 1.1. in whom God would perfect his work, begun, v. 6. having given to them to believe and suffer, v. 29. that they would seriously and earnestly busie themselves in those things, which on their parts are necessary to Salvation as, Ioh. 6.27. Heb. 6.9. and without which it cannot be had as, c. 1.10. Mat. 24.13. Col. 3.10, 12, &c. 1 Tim. 1.18, 19. & 6.19. 2 Tim. 2.5. & 4.7, 8. 2 Pet. 3.17. yea press on in the way to their own Salvation, (as he mov'd, 1 Tim. 4.16.) not that they should not be solicitous about others, for that mutual care is imply'd as elsewhere requir'd, Heb. 3.13. & 10.24. but that every one should strenuously go on towards the mark with a special regard to himself, and the Temptations, he may meet with, knowing he must bear his own burthen, Gal. 6.1, 3. and therefore should take heed lest he fall. The Papists arguings hence that our actions are efficient and meritorious causes of Salvation, are altogether inconsequent. For the Apostle does not say our actions work out Salvation, but work ye out your own Salvation, which is much different. 'Twere absurd to say because the Iews were enjoyn'd to eat the Passover with Loins girt, that Loins girt were eating of the Passover. Indeed what the Papists urge is contrary to this Doctrine of Paul, who does elsewhere place blessedness in remission of Sins, and shows eternal life, is the gift of God, Rom. 4.6, 7. & 6.23. and we are sav'd by grace not of works, Rom. 3.20, 24.25. & 4.16. Eph. 2.8. Tit. 3.5. and contrary to the main scope of the Apostle, which is to beat down pride, and conceit of deserving, and persuade to humility, he drives at this, that we should not be idle or lazie in the business of Salvation, but work together with God, (yet as instruments in whom there is no strength which is not deriv'd from him) that we may evidence we do not receive his grace in vain, 2 Cor. 6.1, 2. But this co-operation does not respect the acquiring or meriting of Salvation which is proper to Christ alone, and incommunicable to any others, Act. 4.12. who cannot be said to be their own Saviours: this Co-operation or working out respects only the application, not the performing of the payment, which Christ has abundantly perfected: but the embracing of the perfect payment, is not that which can be the cause and foundation of right for which it is deservedly confer'd: but only the way and means by which we come to partake of Salvation., with fear, and trembling i. e. with an holy care to doe all acceptably; he does by these two words mean not any servile fear and slavish despondence arising from doubting, c. 4.4. but only a serious filial fear implying a deep humility and submissiveness of mind, with a reverential awe of the divine Majesty and a solicitude, to avoid that evil which is offensive to him and separates from him. We find these words used to the like import, Psal. 2.11. Dan. 5.19. & 6.26. Rom. 11.20. with 1 Cor. 2.3. & 2 Cor. 7.5. Eph. 6.5. connoting that after the example of Christ, we should be humble, and though we distrust in our selves, yet we are to trust solely to God, (as an infant may be affraid and cling yet fast to, and depend upon, begging help of the parent going over a dangerous precipice) for the acomplishment of our Salvation..

For That they might not be negligent in working out their Salvation with humility, from any conceit, or carnal confidence any might have that they could believe and repent when they pleased, imagining their wills to be as pliable to good as evil: the Apostle urgeth the effectual grace of God, as a powerfull enducement and encouragement to embrace his exhortation. it is God They should not despond of any attaining Salvation, or think they did labour in vain, in the diligent use of means, and should altogether fall under the dominion of sin, considering though they were free Agents, yet the efficiency and sufficiency was of God, Rom. 6.13, 14. 1 Cor. 4.7. 2 Cor. 3.5. which worketh in you Who worketh within them powerfully, and effectually, carrying on the work through all difficulties and obstacles, with victorious efficacy till it be wrought, ch. 1.6. Isa. 41.4. Heb. 13.21. God working not only by suasion to gain assent, but by a special energie effecting what he would have us to doe., both to will And not only in a general way, Act. 17.28. but in a special way making us willing, Psal. 110.3. remotely in regard of the principle, nextly in regard of the act: circumcising the heart, Deut. 30.6. taking away the heart of stone, and giving an heart of flesh, Ezek. 11.19. & 36.26, 27. causing light to shine out of darkness, 2 Cor. 4.6. and so renewing the will, to choose that which is savingly good, the natural bent of which before the influence of this insuperable grace, stands another way, Ioh. 8.44. viz. to will, and doe contrary: yet he does not necessitate by any compulsion, but powerfully, yet sweetly, and suitably to Man's free faculty, encline the will to that which is good, Ioh. 6.37, 44. i. e. to a certain effect. For the will influenced to will that it does perform,, it undoubtedly wills somewhat that is certain, and so is determined by God., and to doe To doe that which is savingly good. Whereupon being made willing, it has not only an inclination, and does not only exert a woulding, but being moved by God's insuperable grace, 1 Cor. 3.7. that will is effectual, and is the very deed, where the command of the will is executed to the glory of God, as the Authour. As in Alms, not only does God incline the will to relieve the Poor, but further contributes special gracious aids to perform what was deliberated, which evinceth, that it is from another principle than our selves. It is not, that ye may be able to will, and may be able to doe: but he worketh both to will, and to doe: which connotes the very act it self: that ye will, to believe, obey, pray, persevere; and that ye do belive, obey, pray, persevere: of unwilling, he makes willing; and further, to will, and to doe. 'Tis true, to will, as it is an act of the will, is ours by Creation; and to will well is so far ours, we being made effectually willing by God's grace: yet not ours, as though of our selves we begin to will, or go on, but it is of him who worketh in us. Not that we cannot will well, but that of our selves we cannot will well. The precept therefore requiring our obedience does not show what we can or will of our selves, but what we ought to will and to doe, by God's special help. But though God work in us obedience; yet we obey, we our selves act, being acted of God., of his good pleasure Not for any previous disposition in any of us, but of, or according to his own good pleasure, Luk. 10.21. Eph. 1.5, 9, 11. & 2.8. 2 Thess. 1.11. with 2 Tim. 1.9. In working out our own Salvation, the very beginning in the will, aswell as the perfection is ascribed to the efficacy of God: his good pleasure is the procreating and helping cause of this work on the will, and not the wills good pleasure..

Do all things without murmurings The Apostle here subjoins to his exhortation to condescension, and humility, a disswasive from the opposite vices, moving them to do all that was incumbent on them as Christians without private mutterings secret whisperings and complainings, which might argue their impatience under the yoke of Christ, whiles put upon doing, or suffering such things, either reflecting on God's Providence, as the Israelites of Old, Numb. 11.1. &c. 1 Cor. 10.10. reckoning they had hard measure: or (rather here considering the context) grudging at others, as the Greeks, and Iews had done, Luk. 5.30. Ioh. 6.41, 42. Act. 6.1. yea, and some of the Disciples were found guilty of this ill temper, against their Master, Ioh. 6.61. Christian charity disallows grudgings, 1 Pet. 4.9. Iude v. 10. and also., and disputings Hot and eager contests and quarellings about those things wherein the life and main business of Religion is not concerned, but the unity of the Spirit of holiness is opposed, Mat. 18.1. Mark 9.33. Luk. 9.46. Rom. 14.1. 2 Cor. 12.20 with 1 Tim. 1.6. & 2.8..

That ye may be blameless That ye behave your selves so, that none can justly reproach you, Luk. 1.6. and though you cannot altogether put to silence foolish Men, Ioh. 15.25. 1 Pet. 2.15. yet they cannot have any just cause to stain your reputation. and harmeless But you may be found sincere, simple, void of guile, Mat. 10.16. Ioh. 1.47. Rom. 16.19. 1 Pet. 2.1. with 1.14., the sons of God Without such spots and blemishes as are inconsistent with your Adoption, or Sonship, Eph. 5.27. without rebuke Sons of God, in regard of their Relation, should be carefull asmuch as may be, that they do not expose themselves to the biting reproofs of those ca ping Neighbours who are not of their Father's Family, Cant. 4.7. Mat. 5.48. Eph. 1.4. Iude, v. 24. in the midst of a crooked and perverse nation But show by their lying in wickedness, 1 Ioh. 5.19. and the uncured spots; yea, even Plague sores upon them who have notoriously corrupted themselves; that they are a perverse, crooked, untoward, and adulterous generation, Deut. 32.5. Psal. 125.5. Mat. 12.39. Act. 2.4. & 13.8, 10., among whom ye shine as lights in the world In conversing with such a sort of Men, ye either do, or ought unanimously to show your selves to be light in the Lord, Mat. 5.14, 16. Eph. 5.8, 15. Enlightned by the Sun of righteousness, Mal. 4.2. to give a more clear light, that however the uncivil wicked would bespatter you, and cast reproach upon you in the necessary exercises of Religion: yet you not suffering as Murtherers, Thieves, Busibodies, or, &c. 1 Pet. 4.4, 16. you will then, especially if Christ's faithfull Embassadours, show your selves to be not such Lantern, or Torch-bearers as accompanied treacherous Iudas, Ioh. 18.3. (however the ill Men you live among, may reckon you no better) but such light-bearers under Christ (the Seventy use the word for Stars, Gen. 1.14. Dan. 12.3. Rev. 1.16, 20. as irradiate the World, not an House, as a Candle does, but the World, as Stars do, Rev. 12.1.:

Holding forth the word of life Carefully bearing before you, and stedfastly showing not only by your profession, but conversation, the Lord Jesus Christ, 1 Ioh. 1.1. whose Gospel is the Word of Life, in that it is the Power of God to Salvation, Act. 13.26. Rom. 1.16. He does not say, holding forth carnal institutions, nor humane traditions; but that word, wherein is to be had Eternal Life, Ioh. 5.39. & 6.68.; that I may rejoyce in the day of Christ Quickning them from the consideration of the glorious joy he should have in their Salvation, at the day of Christ, see ch. 1.6. when he and they should of God's free Grace, receive an abundant reward, viz. of his Ministry and Exhortation, and of their embracing it, and working out their Salvation by God's special assistance., that I have not run in vain, neither laboured in vain For it would be evident to his, aswell as their everlasting comfort, when he should see them, that his laborious Ministry amongst them had not been frustrate, or fruitless in the Lord, Mat. 25.21. 1 Cor. 3.8, 9. & 15.58. Then in a more glorious way, they would be his Joy and Crown, than they were at present, ch. 4.1..

Yea and if That he might further confirm and encourage them in their Duty, he does not here conclude the certainty of his death, at his first imprisonment, having expressed before some confidence of his surviving it, ch. 1.19, 25. but in imitation of Christ, the good Shepherd, Ioh. 10.11. to demonstrate his constant affection to them (as he does to others, 2 Cor. 12.15. 1 Thess. 2.8.) he argues upon supposition of his own death, which might afterwards happen, 2 Tim. 4.6. I be offered Using an elegant Alegory, borrowed from legal Offerings, Lev. 2.6. Numb. 15.5, 7. & 23.7. Iudg. 9.13. to show that he could cheerfully lay down his life for their Salvation, not for reconciling them to God, for that was done before by Christ's own offering up himself, Heb. 7.27. a Sacrifice of a sweet smell unto God, Eph. 5.2. but whereby they might be confirmed in the Faith sealed with his Bloud, for bearing Witness to Christ, pretious to God, Psal. 116.15. The Greek word he has here, is borrowed from the usage in Sacrificing, of pouring Wine, or Oil upon the victim, Exod. 30.9. 2 King. 16.13. Ier. 19.13. when that which was poured forth was called the Drink-offering, to the confirming of Covenants. upon the sacrifice By Sacrifice, he means either specially their Alms, prepared by them, and presented by Epaphroditus, for supporting him in his sufferings, and in the Person of the Apostle offered up unto God, ch. 4.18. 2 Cor. 9.12. or more generally, the Philippians Conversion, because sanctified by a principle of Faith, and so made a Sacrifice. For he does more than once write of Believers being offered, and resigned to God, under the notion of a Sacrifice, Rom. 12.1. & 15.16. and so does another, 1 Pet. 2.5. and service To bring them unto which by his Ministration, was a very pleasing service to him, who by pouring our of his Bloud in this Martyrdom, would confirm the Doctrine of the Gospel, or New Covenant, and fix it more strongly in the hearts of them and others of God's chosen people. of your faith, I joy Whereupon he expresseth his joy and delight in that, which upon this supposition would in the issue be so much to their honour and advantage, when it should seem good to the Lord. They would reckon it no small honour, to have him the Apostle that planted the Gospel amongst them satisfied in their vouching of the Truth, which therefore could not but be profitable to the establishing of them in it, who had cordially embraced it. Whereupon, and rejoyce with you all He does heartily congratulate with each of them, the meanest aswell as the greatest of them, who would be so privileged..

For the same cause also do ye joy Expecting the like affection and sympathy in every one of them, that upon the account of his sufferings, they would the more readily, cheerfully, and couragiously believe in, and suffer for Christ. Considering the difference 'twixt death threatned by Man, for our sticking close to God, Mat. 10.28. and denounced for slipping aside from God, in whole, or in part, 2 Thess. 1.5., and rejoyce with me And that would be a congratulation of him who should account their being established in the Faith with mutual love and unity, a fulfilling of his Faith as before, v. 2..

But I trust in the Lord Jesus Diverting from his former exhortation, the more to comfort them, he expresseth his good hope (which in respect of the object we translate trust) in the Lord Jesus, exalted above every name, that he would be pleased some way or other, to afford him such liberty, notwithstanding his restraint., to send Timotheus shortly unto you That he should within a little while after the arrival of Epaphroditus, now upon his return, dispatch Timothy to them., that I also may be of good comfort Not for their further benevolence, but for the composing of their Spirits, and setling of their affairs, which to him, solicitous of their Souls welfare, (as a like case for others, 1 Thess. 2.19. with 3.5.) would be great satisfaction., when I know your state When he should be certainly acquainted how things went with them; who might justly expect his sympathy, Rom. 12.15. 1 Cor. 12.26. 2 Cor. 11.28, 29..

For I have no man like-minded For which purpose I have designed Timothy who joins with me in this Epistle, and is most of the same mind with my self, endued with the same Spirit, Faith, and Love: finding none of like Soul to him with my self, in desiring your prosperity, and so have pitched upon him., who will naturally care for your state Who being cordial to me and you, will without regard to lucre, ingeniously, and sincerely, above all the rest I have here, propagate the Kingdom of Christ amongst you, and promote your Salvation in watching for your Souls, as one that must give an account, that he may do it with joy, Heb. 13.17..

For all h seek their own h, not the things which are Jesus Christ's So that they did postpone the glory of Christ, the safety and edification of the Church there, to their own things. Wherefore he does not mean it absolutely, that they did not seek the things of Christ, or that they did deny Christ, for 'tis apparent, even when he penn'd this Epistle, ch. 1.13, 14. with Act. 28.14, 15. & Rom. 1.8. There were many that did seriously seek Christ; but comparatively, and in a sort, they did not seek the things of Christ so intensly as they should, 1 Cor. 10.24, 33. but failed as others did in other cases, Mat. 26.58. 2 Tim. 4.16. (not as if all minding of their own things were denied to Christ's Ministers, 1 Tim. 3.4, 5. & 5.8. but) they did slip their necks from under the yoke, and did not mind the Glory of Christ in the Church of Philippi, as he did.. He does here further commend Timothy, compared with the generality of those, who with him did attend the Ministry of the Gospel at Rome, where it seems (whatever the Papists pretend) Peter did not then preside as Metropolitan. When he says all, he does not necessarily imply every individual besides Timothy, (though as before, he knew not one like-minded as he was) but almost all, (as the universal sign is elsewhere Synecdochically taken, Ier. 6.3. Mat. 10.22. Mark, 1.5.) or the most part of those then employed in the Ministry, who were then at liberty, and whose inclinations (probably) he had enquired into. Did though not simply and absolutely, yet after a sort, seek their own profit, ease, safety, pleasure and satisfaction, (called their own, in regard of their civil right, and the world's opinion, but yet at God's disposal, Hag. 2.8.) These they did (as Iohn, and Mark in another case) prefer to a long and tedious Journey for the service of Christ, unto Philippi.

But ye know the proof of him However others were found in some respects defective to the service of Christ, yet he appeals to their experience of the integrity and fidelity of Timothy in conjunction with himself, when he Preached the Gospel amongst them, and afterwards, Act. 16.1, 15. & 18.5. & 19.22. & 20.4, 6., that as a son with the father Which he amplifies and illustrates by a Simile, when he says, as a Son with the Father, q. d. just as a genuine and obedient Son is wont to retain the Spirit of his Father that begat him, (and Paul does Metaphorically call Timothy his own Son, begotten by the Gospel, Gal. 4.19. 1 Tim. 1.1.) his dearly beloved Son, 2 Tim. 1.2. and faithfull in the Lord, 1 Cor. 4.17. like-minded with himself, v. 20., he has served with me in the gospel With whom he had not only Preached, but served in the Gospel, ch. 1.1. given himself wholly to the thing. He does not say, served me, or under me, but with me in the Gospel, i. e. to advance the Glory of Christ in promoting the Gospel, by helping with Paul, and labouring, working the work of the Lord, as Paul also did, and being sometime a sufferer under restraint for that service, as Paul himself, Heb. 13.23. for the Gospel, which is not a Domination, but Ministration, wherein this great Apostle owns Timothy as his Fellow Minister..

Him therefore I hope to send presently Seeing the matter was thus, he thought not of any other to employ in the service of their Faith, but hoped, i. e. in the Lord Jesus, as v. 19. in a short time after his present Writing, to send this excellent, humble, and approved young Man, who would naturally care for their concerns, v. 20., so soon as I shall see how it will go with me Even without any delay (though as yet to accompany Epaphroditus, he could not spare him who was so usefull to him in his bonds, to take care for things necessary to the propagation of the Gospel, in the ample City of Rome) from the hour he should come to a certainty, what would be the issue of his present imprisonment, which if it should end in his being offered up, he had satisfied them before, as it would be for his own advantage, ch. 1.21. so by the Providence of God, no disservice to their Faith, v. 17, 18. from which with ready submission to God's will, whatever occurred, it seems he had a greater inclination to conceive a good hope of freedom.

But I trust in the Lord So he expresseth his strong persuasion as the word translate trust (being seldom used, but when the thing trusted imports the object) in the Lord, i. e. Jesus, whom he does absolutely and eminently call Lord, being so highly exalted above all others, v. 9. not only here, but elsewhere, v. 29. ch. 3.1. & 4.1, 4, 10. on whom he does wholly depend, and to whom he does submit for the issue., that I also my self shall come shortly Before he had suggested his persuasion of abiding with them, ch. 1.25. and here that he might satisfie them he had not chang'd his mind, he adds for their comfort, that they might not be discouraged in their sufferings, what apprehensions he had after a while, of being set at liberty, (if God pleas'd) and if so, he would have them conceive, soon after he had done what was necessary at Rome, (for him who had care of all the Churches) he designed to follow Timothy to them..

Yet I supposed it necessary to send to you Epaphroditus In the mean time he gives them an account why he esteemed it needfull to send back Epaphroditus (whom some but without sufficient warrant would have to be the same with Epaphras, Col. 1.7. & 4.12. Philem. v. 23.) unto them, not as if he had failed in doing what he was entrusted with, but for other weighty reasons., my brother and companion in labor He would have them to know he had nothing to blame him for, but all in his commendation, whom in the common Faith he owned to be his Christian Brother, and Fellow-helper, or Fellow-worker in the business of the Gospel, as he calls others in the like circumstances, Rom. 16.3, 21. 2 Cor. 8.23. Col. 4.11. 1 Thess. 3.2. Philem. 24., and fellow-souldier And a faithfull and a constant Associate with him in the Christian warfare, 2 Cor. 10.4. 1 Tim. 1.18. Philem. 2. under Christ their Captain, against all the assaults of the Devil, and the carnal World, which are continually warring to destroy real Christianity., but your messenger But your Apostle, which must be understood largely, as it is sometimes put for any Evangelist, Deacon, or Minister of the Gospel, Rom. 16.7, 9. well rendred by us in this place, messenger compared with ch. 4.18. 2 Cor. 8.22, 23. not being a special Apostle of Christ, Mat. 10.2. but an Officer of the Church at Philippi, delegated by them to carry relief to Paul., and he that ministred to my wants Unto whom it seems he did not only deliver the present for his support according to his trust and commission, wherein he faithfully served the Church, but also as their publick Minister, greatly help Paul the Prisoner in what he stood most in need of, which Paul could not but value, being the Romans were so mild as to permit him a Captive so good attendance, and assistance; yet to declare his affections to the Church at Philippi, he chose rather to deny himself his necessaries, than not to comfort them in remitting their faithfull Messenger so greatly desiring their welfare, with this Letter to them..

For he longed after you all He gives them the first reason of his present sending, not that Epaphroditus was unwilling to stay longer with him, but because he was greatly concerned for all of them of the Church at Philippi, who had his heart as they had Paul's, ch. 1.8. & 4.1, Rom. 1.11. Solicitous to be with them to doe their Souls good., and was full of heaviness Especially considering their great affection to him, whom they had entrusted in this service, he was in such distress for them, that his Spirits were even ready to fail him, (as Mat. 26.37.) from Sympathy 2 Cor. 11.29. because that ye had heard that he had been sick Knowing how much the certain report of his dangerous sickness in those circumstances, when they could understand nothing of his recovery, would affect them..

For indeed he was sick nigh unto death By reason he was really taken with such a Disease, as in its own nature was mortal, and in its tendency brought him even to Death's door, as Isa. 38.1., but God had mercy on him But God who is the great Physician, and unto whom it belongs to show mercy unto those who address to him (without whom bodily Physicians can do nothing) by compassionating of him in his misery, was pleased to restore him to health, as 2 King. 20.5, 6. But if any say, Would it not have been great mercy to have taken him from the miseries of this life, which are here prolonged? consider ch. 1.21. It may be answered. 1. Death it self, as it is a privation of life, and opposite to nature, was not desirable by Paul any more than by our Saviour, but might be looked upon as a kind of misery, not to be preferred to life looked upon in it self, but with respect to another, viz. as it is a passage to eternal life, so it is desirable, for that life into which it leads the Godly, and so is to be preferred to the miserable condition of this life: Paul speaks here of mercy, respecting the former, considering that this life it self is a favour of God, for the service of him, and our Neighbour. Further, 2. God's mercy here respects not only the grievous sickness of Epaphroditus, but the oint affliction, that the loss of him would be both to the Philippians, and to Paul in this juncture, as we may see from what follows; what Power Paul had for working of Miracles, as chiefly to convince Infidels, and he could only exert it when God saw good for his own Glory. Therefore he magnifies God's mercy here in a more ordinary way, as a return to Prayer, when he was so afflicted for his Collegues ilness, being upon an Office of kindness and compassion, his loss would be in its tendency a ground of so much sorrow to the Church, aswell as to himself.: and not on him only, but on me also c, lest I should have sorrow upon sorrow Whose Christianity had not extinguished his natural affections, but if the Church had then been bereft of Epaphroditus would have added the affliction for his loss, to his affliction by his suffering for Christ, it would have doubled his affliction, (yet somewhat in a different sense from that, ch. 1.16.) it being an ill temper not to be grieved for the affliction of the Church, Amos, 6.6. yet all our affections are to be moderated according to the will of God..

I sent him therefore the more carefully After his recovery, without delay, denying my self the comfort of his Society, I have dispatched him away to you., that when ye see him again To the end that he whom you look'd upon as dead. ye may rejoice Might seasonably appear among you in Person, and cheer you up in your troubles for him and me., and that I may be the less sorrowfull And that I, who by reason of your kindness to me, have occasioned his absence from you, might upon his safe return to you have somewhat to alleviate my grief, 2 Cor. 6.10..

Receive him therefore in the Lord with all gladness Hereupon having given his due character, he chargeth them all, Officers, and People, to entertain him as a Servant of the Lord, (as Christ would have them receive his Servants, Mat. 10.40, 41. even with all spiritual joy) as sometimes the Galatians had received him, Gal. 4.14, and hold such in reputation Yea, as it becometh Saints, Rom. 16.2. to have such in esteem very highly for their works sake, 1 Thess. 5.13..

Because for the work of Christ he was nigh unto death By reason he was so zealous about the work of the Ministry in the general, or in special to carry on that service, as the Churches Messenger, he was entrusted with, ch. 4.18. not only in conveying their benevolence on so long and hazardous a journey, for the relief of the Lord's Prisoner, which Christ would own and reward as his work, Mat. 25.39, 40. but in attending him (whom he was sent to visite) in his confinement both within doors and abroad as occasion required, Act. 28.30. (for it seems the Romans were so generous as to give free egress and regress to his Visitants) whereby he contracted that forementioned disease that hazarded his life., not regarding his life The of which with respect to the work he was about, not consult (Ioh. 12.25.26.) but made little account of it, (as Hest. 4.16.) yea, did even despise it in the service of Christ, as the original word does import, being borrowed from those whose lives are hazarded in being cast to be devoured by Beasts in the Theatre (which he himself by sad experience sometime knew the meaning of, 1 Cor. 15.32.), to supply your lack of service toward me So faithfull was he to his trust for the honour of his Lord, that to the very utmost of his strength, yea and beyond it, that which he reckoned those who sent would have done themselves had they been present, (considering what the Gospel requires Gal. 6.2. Heb. 13.3.) that he Onisephorus-like, 2 Tim. 1.16. according to his measure made supply of in their absence..