Philippians 4

Chap. IV. Ver. 1—23. General exhortations to perseverance—the apostles thankfulness for the liberality of the Philippians, and to God on their behalf.—The first verse of this edie contains a general inference from the preceding: —“ Therefore, my brethren dearly beloved and longed for,” seeing that such a hope of a glorious resurrection, and of everlasting life, is set before us, “ Dearly beloved, my joy and crown, so stand fast in the Lord’—and be not shaken in the firmness of your principles, nor impeded in the ardour of your pursuit of heaven and endless glory. The apostle next names certain individuals, to whom he had been personally known, and from whom he had received assistance in ‘the prosecution of his ministry; and then combining what he had to say to all, in one general address, exhorts them to “rejoice in the Lord”—to moderate their pursuits respecting the present life –tu submit all their desires to the divine will—to cast all their cares, by prayer, upon the Lord, and to devote themselves to the practise of every moral virtue and Christian duty.

‘‘ Whatsoever things are true and just, grave and respectable, pure and lovely, or of good report among mankind—If (says he) there be any virtue” in them—any praise resulting from them -—‘‘ think of these things’—meditate on their nature and excellency, and reduce them into practice. St. Paul then delicately introduces an acknowledgment of his own personal obligations to them, at the same time stating his independence of the world—having “learned, in whatsoever state” he might be placed, “‘ therewith to be content” and thankful. He knew how to bear abasement, and to enjoy abundance: in short, he could “do all things through Christ strengthening” him. Notwithstanding which, he gratefully acknowledges their kindness, and assures them that God would Geel reward them, by supplying all their need, ‘‘according to his riches in glory by Christ Jesus.”

We conclude with noticing the happy consequences of bein able to commit. all our concerns to God, both temporal an spiritual, which is, a “‘ peace which passeth all understanding,” and is able to keep the heart from all anxiety and alarm. It is ‘the peace of God—the God of peace: and “if he give peace, who can make trouble?” ((Job 34:29).) {CorossE was a large and popu. ous py of Phrygia Pacatiana, in Asia Minor, seated on an eminence to the south of the river Meander, near to the place, says Herodotus, (I. vii. ¢. 30,) where the river Lycus enters the earth, which course it continues for five furlongs, before it emerges and falls into the Meander. It was situated, according to ancient authorities, between Laodicea and Hicrapolis, nearly equi-distant from each; all which cities, according to Eusebius, were destroyed by an earthquake, in the tenth year of the emperor Nero.

and about a year after the writing of this Epistle. Colosse, however, doubtless rose again, like her sister cities, from her ruins; and Constantine Porphyrogennetus states that it was called in his time Chona. Colosse is supposed to have occupied a site now covered with ruins, near the village of Konous, or Khonas, about three hours from Laodicea, but on the other side 1 After salutation he thanketh God for their He vd oe roe the peteine 0 Us A. D. cir. | the Spirit. our Lord Jesus Christ, praying always for you,.. |of God; ter of Christ; Cuapr. I. Ver. 1—14. Paul’s apostolical benediction to the Colossians—his prayers and thanksgivings on their behalf.—- Colosse was a populous city of Phrygia, in Asia Minor, not far from Laodicea.

Drs. Lardner and Macknight, Bishop Tomline, and others, are of opinion, that St. Paul preached the gospel in this city, as he passed twice through Phrygia, wherein it lay: others think it more probable, that some of the Colossians might have heard him im his tour through the neighbouring parts, and been converted by his ministry, though unknown to him; and that they carried the first tidings of salvation to that city, which (as is inferred from (Philippians 2:1)) he had not yet visited. Epaphras, their minister, whom Paul calls his fellow-labourer, and a faithful minister of Christ, night be one of those: however that were, he appears to have been an active agent in forming and arranging their church, probably in communication with, and under the direction cf, the spouts The occasion of this epistle seems to have been the attempt of certain Judaizing teachers, to introduce sorie new and prude opinions, relative to the worshipping of angels, by which Christ was probably degraded and confounded with them, who was indeed their head and Lord, as the apostle nere shows.

These epistles were evidently written dwing Paul’s first imprisonment_ in Rome, as may be seen by comparing Ephes. ni. 1, with (Colossians 1:24);: m both which he speaks of himself as a prisoner on their behalf, suffering for his attachment to the Gentiles, as we have already remarked in a note upon the forter text. The many coincidences between them, both of matter and phrase, are very rationally accounted for by Dr. Paley, on the supposition of their being written at the same time, or very nearly so. Cup. I. Ver. 2. Saints.—[The term saint, properly denotes a holy person, separated from sin, and conseerated to God, pealiotk 6 fron agos, a thing sacred, purity; and such the gospel requires every man to be, and such evert true believer is.

To restrict it here to those who adhered to the purity of the Christian faith in opposition to the Judaizing Christians, greatly impoverishes and (chases the sense, as Daddridge well remarks. |— Bagster. « 0) any ot 3. God and the Father.—Doddridge and Macknight, ‘‘The God and Ver. 4. Since we heard of your faith. y —It by no means follows from this, that Paul knew of their conversion | ersion by hearsay only: it is very consistent with this to suppose, that P: { uul might have preached to them, in the first instance, though his stay was to: 0 shoit to see much of the fruit of his labour, but after which he would very naturally inquire of Epaphras, their stated minister. it? vf I er. 6. In all the world—i.

e. i i roi ite tien oa e. the Roman empire, which then comprehended Ver. 7. Epaphras.—From this and Col. i that this Epaphras, pastor of Colasse, eee he was in prison. Ver. 8. Your love in the Spirit.— “In the bonds of that one Spirit who mates all os hearts.""—Doddridge. er. 9. Knovledgé—awisdom—understanding.—It is Je. Gea ” u: not easy, perhaps, to affix distinct and year cise ideas to each of these words. St, Paul, in his of the river which is suppesed to be the Lycus, and about twenty milea N. W. of Degnizlu. By whom, or at what time, the church at Colosse was founded is wholly uncertain; but it would appear from the Apostle’s declaration, ch. ii. 1, that he was not the honoured instrument.

It appears from the tenor of this Epistle to have been, upon the whole, in a very flourishing state; but some difficulties having arisen perene them, they sent Epaphras to Rome, where the Apostle was now imprisoned, (ch. iv. 3,) to acquaint him with the state of their rE This was the immediate occasion of the Epistle; to which we may add the letter sent him by the Laodiceans, (ch. iv. 16,) concerning certain false teachers. This Epistle appears to have been written about the same time with that to the Philippians, (compare (Philippians 1:1). with Phi. ii. 19,) that is, towards the end of A. D. 62, and in the ninth of the emperor Nero. J—B. the first-born of every creature: The epistle before us is remarkably rich in evangelical truth and unction; and the two great points of which it chietl treats are, the personal dignity of the Son of God, and the efficacy: of his atonement; both which are introduced in the present chapter, and, as always in the New Testament, with a strong bearing in favour of practical religion.

After the usual apostolical benediction, St. Paul commences his epistle with informing the Colossians of the pleasure he received in hearing of their conversion, and of the honourable manner in which they had hitherto maintained their Christian profession; being actuated by a lively faith in Christ, an ardent affection for the saints, and a hope full of immortalit. He prays for them, that they might be enlightened with all wisdom, made fruitful in every good work, and “strengthened unto all patience and long-suffering with joyfulness,” under the persecution which they might be called to suffer for the cause of God. He then unites with them in thankfully acknowledging the mercy of God in their conversion.—* Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son; in whom (saith he) we have redemption through his blood, the forgiveness of sins:’ which verse contains not only the same sentiment, but is expressed in the same words, as he addressed to the Ephesians, (Philippians 1:7). The very mention of Christ, and of his dying love, instantly makes him break out into admiration of the person and character of the Saviour. Ver. 15—29. Ihe person and character of Christ described.- With respect to the divine character of Christ. he is introduced not only as the Son of God, but as his first-born, both in respect of date and rank. “I will make him my first-born, usual rapid style, accumulates words on words to express the fulness of his Ver. 10. Unto all pleasing.—Macknignt, “so as to please him in all things;”’ which is undoubtedly the sense, though the expression is elliptical. Ver. 11. Strengthened, &c.—* That is, in all the graces of the new nature, with an energy suited to their utmost need; according to * the glorious power’ of God, by which he converted, uvheld, and comforted believers, ‘ to the praise of his glory:’ that so they might be enabled to bear all tribulations« and persecutions with patient submission, persevering constaney, meekness of long-suffering, and joy in the Lord.’’"—Scott.

Ver. 12. To be partakers of the inheritance—i. e the heavenly Canaan, (Hebrews 11:16), which is allotted to them by divine grace, as the land of promise to the Israelites.: Ver. 15. The image of the invisible God.—Compare Heh. i. 3.— The firstborn of every creature.—Doddridge and Macknight, “ Of the whole creation.” “ According to the Arians, (says Macknight,) the first-born of the whole creation is the first made creatwre; but the reason advanced to prove and_ (Philippians 2:25), it appears, was come to Rome to visit Paul when the Son the first-born of the whole creation, overturns that sense of this passage. For surely the Son’s creating all things does not preve him to be the first made creature.” Burgess says, it should be “born before every creature;””

and quotes the Pastor of Hermas, and Schmidius, as authorities. Gill says, “ The sense either is, that he was begotten of the Father…. before any ereatures were in being [aa above stated;] or that he is the first Parent, or 21 And you, that we ot; fully: 2 In the body of his fles rough death, to | u or, among | mightily. nister; higher than the kings of the earth.” ((Psalms 38:28).) Yea, higher than the angels in heaven—the first-born, the heir, the Lord of the whole creation; for “by him were all things created, both in heaven and earth, and by him they still subsist, and are kept in being to display his glory—‘ Upholding all things by the word of his power,” as we read in Hebrews 1. 3. sd Nor is he less pre-eminent in the church than in the world.

He is the head of the body,” for whom, though he died, he still lives, ‘tthe beginning, the first-born, from the dead;’’ being not only the first ‘raised to die no more,” but for the express purpose “ that he might be Lord both of the dead and of the living,’ ((Romans 14:9);) and ‘‘ that in all things he might have the pre-eminence.” Not only is the Son of God thus exalted above all blessing and praise in himself, but he is made (as it were) the deposttory of all divine fulness. In the next chapter (verse 9) this fulness is explained of the divine nature; but here it seems to refer to that fulness which is deposited in him for our benefit; and not for ours only, but, as many think, for the benefit of angels also.

It has pleased God the Father to constitute his Son, as it were, the treasurer, or rather treasury, of all heavenly blessmgs, and, through him, to communicate all the streams of mercy to mankind, and of benevolence to angels; and_ this honour is conferred upon him in consequence of his mediatorial office, and the atonement which he offered on the cross. But what interest, it may naturally be inquired, have angels in this atonement? Howcan Christ have reconciled to God the mhabitants of heaven who never sinned ? y This leads us to look into the meaning of the expression, “ things on earth and things in heaven?” and three interpretations here present themselves.—1. Dr. Hammond and others, y the “things in heaven,”

understand the Jews; and by the ‘things in earth,” the Gentiles; but for this, we confess, we ean find no authority in Scripture usage or example.—2. Calvin, and the great body of expositors, by these terms understand the inhabitants of heaven and earth—angels and men. But good angels have never been at variance with God, and consequently require not reconciliation; and evil angels do not reside in heaven, nor are they ever mentioned as the subjects of reconciliation.—3. There are, however, innumerable beings in heaven that have been reconciled, namely, the departed saints; and there are also many nations upon the earth to 2 That their hearts might be comforted, being whom the word of reconciliation is still sent: these beings, then, both in heaven and earth, are reconciled by the death of Christ, and the apostle distinctly enumerates among them the Colossian church—‘* You that were sometimes alienated….

hath he reconciled.” We wish to speak with modesty on a question where the ablest divines and commentators are so much divided: but we confess ourselves strongly inclined to the latter interpretation, as least eccoptioaablas unless we could be satisfied with a suggestion of Dr. Macknight, that the term rendered “reconciled,’” means only ‘ united,” of which he has produced no direct proof. We read, indeed, of elect (or chosen) angels, and have no objection to the idea which has been suggested by some divines, that they have been fixed in permanent and eternal happiness, as a reward for their fidelity to the Son of God, when Satan and his angels ‘“* by transgression fell.” Dr. John Edwards seems to have been nearly of the same opinion with Dr.

Macknight, that men and angels were united, or brought. to meet in Christ as their common centre; for which he cites, as parallel passages, (Ephesians 1:10); ii. 14—16. But not to dwell any longer here, in the close of this chapter the apostle exhorts his beloved Colossians to a stead Glad rence to the gospel, which was now no longer confined to the Jewish nation, but ordered to be preached to ‘‘ every creature” under heaven; and which Paul, as the minister of the Gentiles, was commissioned to preach among them..

Notes on the verses

Chap. IV. Ver. 2. I beseech Euodias, and beseech Syntyche, that they be of the same mind.—These appear to have been two Christian’ females (perhaps deaconesses) who seem to have had some difference between them, and whom Paul wished by all means to reconciie. Ver. 3. True yoke-fellow.—Doddridge, ‘‘ Associate.’’ We apply the term exclusively to the conjugal relation; but Paul, we are to pecaliect, was not married, and the word is masculine-— With Clement also.—The same Clement, probably, whose Epistle to the Romans we have referred to in the second sdiptot of this Epistle —— Whose names are in the book of life.—It is hardly to be papated that Paul meant to reveal the decree of God respecting these individuals by name; Doddridge therefore softens the expression: “Whose names (as I have reason in charity to hope) are written,”

é&c. See (Matthew 3:16). (Revelation 3:5). But And. Fuller gives a somewhat different explanation in his discourses on the Apocalypse. ‘‘ The blessed God (says he) is represented as keeping a register of his servants, not as elect, or as redeemed, or as called, but as his professed followers. When any turn back, their names are blotted out. Hence, at the last judgment, it is made the rule of condemnation: ‘Whosvever was not found written in the book of life was cast into the luke of fire.’. ((Revelation 20:15).) Some were never there, never having professed to be the followers of Jesus; while others, who had been there, were blotted out: in either case, their names would not be found there. Hence also (Chap.

xxi. 27) it is the rule of admission into the New Jerusalem.” Ver 6. The Lord. is at hand.—See (2 Thessalonians 2:2). Ver. 6, Be careful—Doddridge ““ anxious”’—for nothing. Ver. 7. The peace of God—Is that of which he alone is the author, and which he alone can give. Jolin xiv. 27. f Ver. 8. Honest.—Doddridge and Macknight, “ venerable,” or “grave.” The true idea seems to be as expressed by Lardner: “ Without levity in word, action, habit, and behaviour;” which (levity) often renders persons de- Ver 1 Hath flourished again.—" In this figirative expression (says Macknight) the apostle likened the Philippians’ care of him to a plant, which withers and dies in winter, but groweth again in the following year; or to trees, which, after their leaves drop in autumn, put them forth again next spring.

Lest, however, the Philippians might think this expression insinuated a complaint that they had been negligent latterly, the apostle immediately added, that they had always been careful to supply his wants, but had not had an opportunity till now.’’ Ver. 12. Iam instructed.—The word commonly used for those who were initiated into the ancient mysteries, and perhaps intimating that these practical instructions are the best initiation into the Christian mysteries, as they teach both humility and gratitude. Ver. 13. I can do.—Macknight, ‘‘Il am able to bear.” Doddridge, “lam sufficient for’ —all things. Ver. 15. When I departed from Macedonia.—Doddridge, “ was departing.” He must have received these sums before he left Macedonia, and the Jast, perhaps, just as he was departing;-about twelve years before this Epistle was Ver.

16. Even in Thessalonica.—A famous city in Macedonia. Seo Acta xvii. 1, &e. Ver. 22. Cesar’s houszhold.—(‘The cruel, worthless, and diabolic Nero, was atthis time emperor of Rome; but it is not improbable that the emperess Poppea was favourably inclined to Christianity, as Josephus relates that she was a worshipper of the true God.” Jerome states, (in Philem.) that St. Paul had converted many-in Cesar’s family; for ‘being by the emperor cast into prison, he became more known to his family, and turned the house of Christ’s persecutor into a church. J—Bagster. é The subscription of this Epistle “ from Rome, by Epaphroditus,” seems correct. Compare Chap. iii, 25. We have before mentioned that none of these are of any divine authority, being added by some transcriber, and chiefly upon conjecture.

ope particularly rejects those Ts ewes to the first Epistle to the Corinthians, the Galatians the first to the T: pry &c. Bringer forth of every creature into being, as the word (he says) will bear to be rendered,” by changing the place of the accent: and to this Burgess seems to incline; but this is merely a conjectural alteration, and will nut agree with the use of the same word in verse 18. On these considerations, Doddridge and Macknight understand the expresgion in the sense of “ Heir and Lord of all things,” as the term implies, and us it is applied to our Lord in Heb. i 3, which we consider as a parallel text. So Pye Smith understands it to mean, ‘the Lord and Chief of all the creation.”

John Edwards has also well justified this sense of the expression, and refers for examples of this use of the term “ first-born,” for the Lord and Chief, to (Jeremiah 31:9). (Job 18:13). (Isaiah 14:30). (Psalms 38:28). (Romans 8:29). (Revelation 1:5), Jumes i. 18.: 025, Ver. 16. Thrones, or dominions, &c.—This seems to indicate different ranks and orders in these heavenly bodies, though it would be presumption in_us to attempt to distinguish and arrange them systematically. But see Chap. ii, 15. Ver. 17. He is before all things—Both in date and rank. Compare (Revelation 3:1)).—By him all things consist.—Doddridge, ‘ subsist.”; Vor. 18. The first-born from the dead.—Not only the first that was raised to die no more,”

(Romans 6:9); but also the chief, the ‘‘ Lord, both of the dead and of the living,” (Romans 14:9). Compare (Revelation 5:1). 5. Ver. 19. For it pleased the Father that in him should all fulness dwell — Macknight, ‘‘ all the fulness”—namely, of the Godhead. See (Philippians 2:9). But here we think, with Pye Smith, it rather intends “the rich abundance, the perfection of all those blessings which the context represents as bestowed by Christ upon those who believe in him.” 2 Ver, 20. By him—(Christ] it hath pleased the Father—to reconcile ali things unto himself.—By him (Christ) whether, &c. “Though I have translated the word (apokatallazai,) to reconcile, which is its ordinary meaning, I am clearly of opinion that it signifies here.

to wnite all things to Christ, as their head and governor. See (Ephesians 1:18). But though | think this the apostle’s meaning, I have not ventured to alter the translation.” —Macknignht. are (Ephesians 1:10); ii. 14—16. eet. oFevat Ts “By a mind intent Ver. 21. In sim mind by wicked works.—Davenant, n wicked works.”; S Ver. 24. In my sufferings.—* The sufferings of the apostle came upon him, chiefly by preaching to the Gentiles: but the blessed effects of his ministry among them, and that of those who concurred with him jin it, caused hin to rejoice in all that he endured for their sakes: for he thus ‘ filled up that which was behind of the afflictions of Christ.’"—Scott.: Ver. 29. Striving, &c.—Macknight, ‘ Striving vigorously, according to the effectual working of him who worketh effectually in me with power.”