Philippians 2
DODDPhilippians 2:1-16
Parallels: Philippians 1
The apostle exhorts the Philippians to unanimity and candour, and a tender care for the interest of each other; which he enforces by the generous and condescending love of our blessed Redeemer: of whose humiliation and exalted estate he discourses in a very affectionate manner; pressing them to a due improvement of it, as what would most highly conduce to their own happiness and his comfort. Phil. II. 1—16.
PHIL. II. 1. IF there be therefore any consolation in Christ, if any
PHILLIPPIANS II. 1. I HAVE been expressing my concern, that your conversation might be worthy of the gospel; and, as nothing can conduce more to it than the exercise of mutual love, permit me, my dear brethren, to enforce it farther upon you, by every pathetic consideration which our common faith and most holy religion can suggest: and particularly by the affectionate remembrance of my sufferings and your own. (Compare i. 30.) If therefore [there be] any consolation in Christ himself, the great Source of all our enjoyments and hopes, for whose sake we have endured so many extremities;
To maintain mutual love, candour, and humility
there be any comfort and delight in the exercise of the most tender and endeared love; if there be any communion of hearts, founded upon the communication of one and the same Spirit, working in all our souls; if there be on the whole any bowels in human nature, and any compassions, either manifested by God to us, or wrought into the constitution of our being by the great Author of it: In a word, if there be any affectionate bond, by which you are united to me, who have been by Divine grace made your spiritual father, and by whose ministry you have been made acquainted with these engaging views; complete ye my joy, and endeavour to fill my heart with the most exalted pleasure, while I lie in these bonds, for my fidelity to God and to you. Now in this view I am desirous, beyond expression, that ye may all be unanimous, maintaining the same love, however your sentiments, and, in some instances, your practice may be divided; still having your souls joined together, and all their ardour combined in attending to the one great thing, which ought to be the leading concern of every Christian, the advancement of vital, practical holiness: by attending diligently to which, you will be diverted from those undue attachments to smaller matters, which so often divide the affection of Christians, and take them off from the pursuit of the noblest objects.
And in this view especially guard against pride, and [let] nothing [be done] or said, out of a spirit of contradiction and contention, or from vain glory, to draw the eyes of others upon you, and make yourselves the subjects of discourse and admiration; but in unaffected simplicity and loveliness of mind, esteeming others as more excellent than yourselves; which, on one
- Unanimous, &c.] It is difficult to translate or paraphrase these words so as to avoid some appearance of tautology. In my third letter to the author of Christianity not founded on Argument, p. 43, I had given a translation in the main the same with this; but on further examination, whereas I had there united the second and third clause, as an explication of the first, let your souls be joined together in the same love, I here (as in my Sermon on Christian Candour, p. 8) join the two former and two latter clauses, to a[?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?]
I here (as in my Sermon on Christian Candour, p. 8) join the two former and two latter clauses, to a[?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?]
I here (as in my Sermon on Christian Candour, p. 8) join the two former and two latter clauses, to a[?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?]
I here (as in my Sermon on Christian Candour, p. 8) join the two former and two latter clauses, to a[?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?] [?]
d to imitate the condescension of Christ,
account or another, you may know almost every one to be. Do not every one aim at his own separate interests, profits and conveniences, but aim each of you also at promoting the interests of others: be always ready to deny yourselves for the general good, and to condescend to one another, as the happiness of every particular brother and friend may require.
In this respect, and in every other, let the same mind be in every one of you, which was also in so eminent and amiable a degree in Christ Jesus, whom we call our Master and our Lord; Even in that illustrious and adorable Person, who, being long before his appearance in human flesh, in the form of God, and having been from eternal ages possessed of Divine perfections and glories, when manifesting himself to the patriarchs and prophets of old, thought it not robbery and usurpation to be and appear as God, assuming the highest Divine names, titles, and attributes, by which the supreme Being has
b Who being in the form of God.] Few of my readers can be ignorant of the pains learned men have taken to establish two very different translations and senses of this important text, and of the contrary uses which have been made of it in the controversy relating to the Deity of our ever blessed Redeemer. The critics, who would render ἐκ ἀφταγμὸν ἡγησῶ, &c. did not eagerly catch at a likeness to, or equality with God, build a great deal of their argument on the opposition of the two clauses and the force of the particle ἀλλὰ. He did not affect this equality, but humbled himself. I have often wondered at the stress laid on this, since every one must know that ἀλλὰ often signifies nevertheless, and accordingly it is frequently rendered so in our version, particularly Mark xiv. 36; John xi. 15; 1 Cor. ix. 12; Gal. iv. 30; 2 Tim. i. 12. And, which is especially to the present purpose, it is sometimes thus rendered, when preceded by the particle οὐκ; see Rom. v. 13, 14; 2 Cor. xii. 16. I have given such an interpretation of the passage as appeared to me, on mature deliberation, most agreeable to the text itself, in comparison with other scriptures; and the learned reader cannot be at a loss to find the opinion of the most celebrated writers on each side of the question relating to it. I hardly recollect
any that have discussed it with more accuracy than Bos, in his Exercit. 2d ed. p. 196—203; and Sir Richard Ellys, in his Fortuita Sacra, p. 178—228. Bishop Burnet well observes, that the Socinian interpretation is extremely cold and insipid, as if it were a mighty argument of humility that, though Christ wrought miracles, which they strangely think signified by the phrase of being in the form of God, yet he did not set up for supreme deity. See Burnet on the Art. p. 46.
c To be and appear as God.] So ἰσά Θεῖ is most exactly rendered, agreeable to the force of ἰσά in many places in the Septuagint, which Dr. Whitby has collected in his note on this place. The proper Greek phrase for equal to God is ἰσὶν τὰ Θεῖ, which is used, John v. 18. Mr. Pierce thus paraphrases the clause before us, “He was not eager in retaining that likeness to God,” of which he was before possessed; and he observes, that, had it referred to what was considered as future, the expression would have been ἰσίωσθαι, not ἰναι, and farther pleads, that the apostle’s design here is not to caution the Philippians against coveting what they had no claim to, but to engage them, after the example of Christ, to give up their own right for the advantage of others.
Who, though in the form of God, humbled himself to death,
made himself known, and receiving from his servants divine honours and adorations: Nevertheless, in his infinite condescension and compassion to us miserable sinners, emptied himself of all this glory, taking [upon him,] instead of the splendors which he had been used to wear as the Sovereign of angels, the humble form not only of a common man, but even of a servant, when made in the likeness of men, which itself had been a most astonishing stoop, even though he had appeared in the pomp of the greatest monarch. And yet even this condescension to the rank of low life among sinful mortals, wonderful as it was, did not content him: for, being found in fashion and appearance as a man, and having put on all the innocent infirmities of our nature, he humbled himself still farther, becoming obedient even unto death; and indeed to no common and gentle form of dissolution, but to the ignominious, as well as painful death of the cross, on which he expired, as you well know, like one of the vilest and most accursed of mankind.
Therefore God his Father, to whom such a course of filial obedience, proceeding from such noble principles of piety and charity, could not but be most acceptable, hath exalted him to the most eminent dignity, and granted him a name, the honours of which are superior to those of every other name that can come in comparison with it; So that in the name of Jesus, in humble subjection to his authority and command, every knee should bow, and every spirit submit, of celestial [beings,] in their various orders of dignity and glory, as well as of those upon and under the earth: angels and men, the living
od hath exalted him to the most emignity.] This seems a more natural ation of the word σφυγάκι, than Mr Pierce proposes, who would renexalted him higher than before. I nothing can be more evident, than he who was exalted, was humbled, consequently, that there was a proper grade in the state and condition of it, by that emptying himself spoken 7. those upon, and under the earth.] There no doubt but the former clause
relates to Christ’s be over the angelic spir whether this latter ph under the earth, may n and the dead, rather some have queried; Rom. xiv 9; and it is κθηνθαιον sometime signifies the dead. I the expression is am usually do in such ca the paraphrase.
is there ore exa ted to universal dominion.
and the dead, yea, devils themselves shall do a him homage; and he be ever adored, as the Saviour of his redeemed people, as the Head of all holy and happy spirits, and the Sovereign and uncontrollable Lord of all those whose rebellion against him and his heavenly Father hath made them the worthy objects of perpetual displeasure and punishment. And thus hath God taken effectual measures, that every tongue may confess that Jesus Christ, his anointed Son, [is] indeed Lord of all, to the glory of God the Father, in whose name he administers his mediatorial kingdom, and to whose honour he professedly refers it.
Therefore, my beloved Christian brethren, as God hath, in the person of his Son, so gloriously rewarded that bright assemblage of virtue, for which he was so incomparably illustrious, and particularly, that condescension, humility, and benevolence, which I have so earnestly been recommending to you; let it be considered by you, as an engagement to tread in his steps, with diligence and resolution, so far as the feeble powers of human nature may admit. And, as justice requires me to acknowledge that ye have always been obedient to my instructions and exhortations, while I have had the pleasure of being with you, be solicitous, that not only in my presence, but now much more in my absence, (which though it deprives you of some advantages, yet, as it is owing to my bonds in your cause, ought to increase the tenderness of your concern for my comfort,) you may work out your own salvation, with
¹ Much more in my absence.] Though there be an ambiguity in the connection of this clause, if the grammar only be considered, I think the sense obliges us to join it with the following, rather than with the preceding words. The paraphrase suggests the reasons why his absence should make them more eagerly solicitous in working out their salvation: but I know no reason to apprehend that they were less obedient to Paul when he was with them, than to any messages they might have received in his absence, and the word now in this view seems decisive.
² Work out your own salvation.] Mr. Pierce has advanced a very peculiar inter-
pretation of this text: for he would render it, “promote the welfare of each other,” urging that sexism sometimes signifies the same with sexism; compare Eph. iv. 32. But not to insist on the expression, with fear and trembling, as greatly favouring the common interpretation, it is obvious, that sexism is three times in this chapter put for our own things, ver. 3, 4, 21. And whereas it is pleaded on the other side, that the sense given above is most agreeable to the connection, it seems to me that this turn in the expression farther suggests, that, by following those generous maxims the apostle had been recommending, they would also most effectually secure their own say.
VOL. 5.
Ic exhorts them to be meek and blameless in a eg
great earnestness and assiduity; yea, considering its infinite importance, with holy fear and trembling. I say your own salvation, for that will be most effectually secured and promoted by the temper I have now been recommending. Seize that happy opportunity of doing it which Divine grace affords; For God is he who worketh in you, both to will and to perform of [his own] good pleasure. You ought therefore to consider every good affection and purpose which arises in your heart, as suggested by his grace, which waits upon you, to enable you to bring it into perfection. And remember, that he operates with such sovereign freedom, that if these condescending favours be slighted, they may in righteous displeasure be withdrawn; and I leave you, my dear brethren, to reflect how fatal the consequence would then be.
Go on therefore resolutely in your whole Christian course, and let all things be done without those murmurings and disputings which so ill become the relation in which you stand to each other, and that community of interest in which, as the servants of this compassionate Saviour, you are united.
On the whole, let me, by every most affecting consideration, urge it upon you again and again, that ye may be blameless and inoffensive, and act up to the dignity of your relation as the children of God, maintaining an unexceptionable character, in the midst of all the malignity which you must expect to encounter from a perverse and crooked generation, with which you are surrounded: amongst whom, be concerned that ye may
vation; which, instead of detracting any thing from the force of the argument, as the words are usually understood, greatly increases it.
He [who worketh in you] The original is very emphatical, as Mr. Howe beautifully observes, (Howe’s Works, Vol II. p. 21.) for it asserts, on the one hand, that God is actually or continually operating, and on the other, that thus to work in the heart for such noble purposes, is the prerogative of God, and an effect worthy his Divine attributes and perfections.
I can by no means think with Dr. Clarke, that this merely signifies, that God hath given us a power to choose and to act, (Post. Serm. Vol. VI. p. 69,) but that it refers to the operation of Divine grace, as is strongly intimated by the concluding clause, of his own good pleasure; which Mr. Howe finely explains, not so much of his goodness in general, as of his sovereign freedom in these operations; he works with the solomons, freely Compare Mat. xi. 26, which suggests the caution expressed in the para hase.
and to shine as lights in the world.
shine as elevated lights¹ in the dark world about you; that you may direct those that sail on this dangerous sea, and secure them from suffering shipwreck on those fatal rocks which every where lie in their way. Thus must you, as you tender the lives and the souls of your fellow creatures, be continually holding out to them, for their guidance and instruction, the word of life, by which you have been directed to steer safely for the blessed haven of glory and immortality, and whereby they may receive the same benefit. A variety of important considerations concur to inspire you with so happy a resolution, and I doubt not but you will allow some weight to this among the rest, that it will greatly tend to promote my rejoicing in the day of Christ, that it may appear I have not run through the course of my apostolic office in vain, nor laboured in the duties of it in vain; but that the great end of it has been at least in part answered, in the glory of God, by your salvation and usefulness.
IMPROVEMENT.
WE know the grace of the Lord Jesus Christ. Few Christians verse are unacquainted with the remarkable phrases in which it is here expressed. But how few seriously pause upon it, and labour to affect their hearts with its important meaning! Who can conceive the dignity and glory of Christ, when in the form of God, 6 and accounting it no robbery or usurpation to be as God? Who can conceive of that mysterious act; of that, (if we may be allowed to say it,) more than mysterious love, by which he emptied himself of this glory, that he might assume the humble form of a servant, being found in fashion like a man, and then might stoop yet lower, so as to become obedient to death, even the death of the 8 cross? Often let us contemplate this amazing object: often let us represent to our admiring, to our dissolving hearts, the man Christ Jesus extended there, and pouring forth his soul in agony and blood. As often let us remember his high original, his
¹ Shine as elevated lights, &c.] I am indebted to the learned and eloquent Mons. Saurin for this version and paraphrase. He has justly and beautifully observed, that the word φωτηρ has this energy, and alludes to the buildings which we call light houses; the most illustrious of which was raised in the island of Pharos, when Ptolemy Philadelphus built that celebrated tower, on which a bright flame was always kept burning in the night, that mariners might perfectly see their way, and be in no danger of suffering shipwreck upon the rocks which they were to pass in their entrance into the haven at Alexandria. Saur. Ser. Vol. IX. p. 460.
212 Reflections on the humiliation and exaltation of Christ.
IV. Divine glories, the bosom of the Father, the throne of God. With pleasure let us reflect, that he is returned to it, and that, having ennobled this low nature of ours by so intimate an union with the Divine, God his Father, hath in that nature exalted him, and given him a name above every name, human or angelic, in the visible, or in all the distant and different regions of the invisible world. Let our knees gladly bow to so amiable a Sovereign, and let us with pleasure view the approaching day, when every knee shall submissively own his authority, and every tongue confess him Lord, to the glory of God the Father.
In the mean time, let us never forget the purposes for which the apostle hath here called our meditations to these wonderful and instructive truths. It is to inculcate upon us, O may we ever inculcate it upon ourselves! that the same mind may always be in us that was also in him. That, if there be any consolation in such a Saviour, any comfort in such love, as he teaches, any bowels of tenderness in human nature, any endearing fellowship in the one Spirit which we derive from him, we may with united hearts and hands be carrying on the one great business of his servants, working out our salvation with fear and trembling; avoiding every thing that may grieve and injure others, every thing that may discredit our holy profession. And being now made by him the children of God, may we shine with a bright, steady flame, as lights in the world, and hold out, for the benefit of all around us, the word of life, as the gospel which redeems us from the second death, and raises us to eternal life, may properly be called. May we spread its lustre through as wide a circle as possible, and with it that happiness, which nothing but a cordial belief of it and subjection to it can bring to the human heart.
To conclude, let us learn, from these wise and pious exhortations of the apostle, at once our duty and our dependence; our duty, to work out our own salvation; our dependence on the grace of him, who worketh in us, both to will and to do, of his own good pleasure. And therefore let us so seek Divine grace, and rest upon it, as to exert with vigour and resolution the faculties which are to cooperate with it; and let us so endeavour to exert the faculties which God hath given us, as to confide in Divine grace, and rest continually upon it; without which we shall neither will nor do any thing pleasing to God, or available to our own salvation: for in this sense, salvation is of the Lord, and through his blessing, which is upon his people. (Psal. iii. 8.)
expresses his readiness even to be or them.
Philippians 2:17
Parallels: Philippians 1
is the Philippians of his readiness even to die for but expresses his hope of being set at liberty, and in person: in the mean time, he promises them from Timothy, and sends Epaphroditus for their action; of whose late sickness, and ardent love asks in very affectionate terms. Phil. II. 17, to
PHILIPPIANS II. 17.
I HAVE been expressing my hope, that your temper and behaviour will be such as would prove my labours among you not to have been in vain, and afford me matter of rejoicing in the day of the Lord. But it is impossible for me fully to express the earnestness with which I desire that it may be so. For if I should even be, if I may use such language, poured forth, and my blood be shed as a kind of libation, or drink offering, on the sacrifice and ministration of your faith, while you are presented by my means as an acceptable offering to God, far from lamenting that I should meet with death in such a cause, I rather rejoice, and congratulate you all on that happy circumstance into which you are brought by that gospel which I have at so great an expense delivered to you. And on this account, do you also rejoice and congratulate with me, for while suffering the last extremities in a cause like this, I am happy, and ought to be regarded as an object of congratulation rather than of condolence.
It will indeed be no surprise to me, if my work and testimony as an apostle should end
a If I should be poured forth, &c.] This is the proper import of the word σπινδύμαι. Almost every reader must know, that as oil and wine made a part of the provisions of the table God had ordained in the Jewish ritual, that a proportionable quantity of each should attend every bullock, goat, ram, lamb, or kid, which was presented at his altar. The heathens also used such libations, and sometimes they used blood, mingled with wine, in honour of their idol deities. Compare Psal. xvi. 4. The apostle considers the faith of the Philippians as an acceptable sacrifice presented to God; and if he incurred martyrdom for his zeal to promote it, he might speak of his blood as a libation fured out upon oc-
casion of it, with greater beauty and propriety than most commentators have observed.
b Congratulate with me.] I cannot read this heroic discourse of the apostle without reflecting on the behaviour of the brave Athenian, mentioned by Plutarch, (Glor. Athen ap. Op. p. 347,) who returned to Athens, from the victorious battle of Marathon, bleeding to death with the wounds he had received in the action, and comindirectly to the house where the magistrates were assembled, uttered only these two words, χειρίσις χειρομαι, take your share of our joy, and immediately dropped down dead at their feet.
He promises them a visit shortly from Ti
in martyrdom, but, as I intimated above, (chap. i. 25,) I do not immediately expect it; and, in the mean time, would omit nothing which may shew my endeared affection to my Christian brethren, and particularly to you. In pursuance of which, I hope in the Lord Jesus, to whose direction and controul I desire to submit all my schemes, and in whose hand the life and the ways of his servants are, that I shall quickly be able to send Timothy to you; that by him, not only you, but I also may be refreshed, knowing from him [the state of] your affairs more particularly than I can otherwise hope to do. My respect for you inclines me to make choice of him on this occasion, though I can ill spare him; for I have none here with me in all respects of a like disposition, who will so naturally, with such a genuine tenderness and concern, take the care of your affairs.
Indeed a temper like this is too uncommon; for, great as our engagements and obligations to a contrary disposition are, I may say it, with very few exceptions, that almost all seek their own things,⁵ none the things of Christ Jesus. It is hard to find, even among those that call themselves his disciples, any who have their Master’s interest so affectionately at heart as not to neglect it, in some degree at least, out of regard to their own secular interest and pleasure, ease and safety. But you know the experience of him, who was with me as well as Silas, in that memorable visit which I first made you; (Acts xvi. 1, 12;) and you had an opportunity of seeing, that as a son with a father, he served with me in the work of the gospel, and neglected no occasion of doing, in the most affectionate manner, whatever might lighten either my labours or my sufferings. I hope therefore to send him very quickly to you, as soon as I see how my affairs will be determined. And though he be so useful to me, I shall be willing to spare him upon your account.
⁵ All seek their own things.] Perhaps they; which they might decline through the apostle may speak this in reference to the part which some Christians, and possibly some ministers at Rome had acted, to whom he might have proposed this journey; which they might decline through too great a regard to their own ease and conveniency, which laid him under the necessity of parting with Timothy.
in the mean time sends Epaphroditus :
Till they come to a more certain crisis, I conclude it will be most agreeable to you that he should defer his journey. But I trust in the providence and care of the Lord Jesus Christ, to whose guardianship I commit the life I have devoted to his service, that I shall soon be set at liberty, and come to you myself. Yet in the mean time, or at least till Timothy can be more conveniently spared, I thought it necessary and expedient to send to you Epaphroditus, my dear brother, and diligent fellow labourer in the work, and fellow soldier in the arduous combat and painful sufferings of Christ: but who was your most welcome messenger to me, and the ready minister to the relief of my necessities, by whose faithful hand I received that liberal supply which your pious friendship so cheerfully advanced. Had I only consulted my own convenience and pleasure, I should have been glad to have detained him longer; but I now give him his dispatches, because he was exceedingly desirous of returning to you all, for whom he has a most endeared affection, and was much dejected and troubled because he knew you had heard that he was sick, and he feared lest the tidings should grieve you too much, as he could not but know how affectionately you love him. And indeed it is very true, that he was sick, and in all human appearance near to death: but God had mercy upon him, and recovered him; and I must say, in this instance, he had not compassion upon him alone, but also on me, that I might not have sorrow upon sorrow; as I certainly should have had, if the
Your messenger.] As the word is ἀποστολόν, some would render it, your apostle, and they have stooped so low as to draw an argument from hence, to prove that he was their bishop in the modern sense of the word, and that such bishops are the immediate successors of the apostles in their extraordinary rank and power. But the ablest patrons of diocesan episcopacy have had the modesty and prudence to spare this argument, as it is so incongruous to suppose that he should be employed as a messenger to carry the churches alms to Paul, when he must have had such important business at home; nor does what follows by any means agree with such a supposition. See Mr. Pierce’s Vtd. p. 338, &c.
He that ministered to my necessities: Λεβίμηνον πνε χρυσά μυ.] Mr. Pierce follows Castellio in rendering it, “he who is now to act for me with you,” supposing the apostle’s intention was to appoint Epaphroditus as his representative in the church, who was to supply his place during his absence, and whom therefore he styles ἀποστολῶ. But the word χρυσά is in other parts of this epistle, as well as elsewhere, used in such a manner as to favour the interpretation given in our version. Compare chap. iv. 16, 19.
Nigh unto death.] The journey and change of air might contribute to his disorder, as well as the assiduity of his attendance on Paul, and dispatching his affairs in all weathers, and perhaps at all hours.
Of whose sickness and recovery he speaks affect
loss of such a beloved friend, and of so useful a person, had been added to all the other afflictions I sustain in this imprisonment, and amidst so much perverse and ungrateful opposition. I have therefore sent him away to you, with the greater diligence, that seeing him again in that comfortable state of health and spirit, to which by the Divine goodness he is now restored, ye might rejoice; and that I might be the less sorrowful, while I in spirit partake with you in the satisfaction which I know this interview will give on both sides. Receive him therefore as in the Lord Jesus Christ, as mindful of your mutual relation to him, with all joy, in the bowels of Christian love, as well as the demonstrations of natural friendship: and hold persons of such a character, whatever their station of life may be, in high estimation. For it was, in a great measure, on account of that zeal and fervour which he exercised in carrying on the work of the Lord Jesus Christ, both in preaching the gospel, and attending my necessities, that he was nigh unto death, having disregarded even [his own] life, that he might fill up the deficiency of your service to me, and might, if it were possible, perform to me in his own person all the kind offices which your whole society could have rendered me had you been with me as he was.
IMPROVEMENT.
verse 17, 18 To what sublime heights of piety and virtue does the immortal hope of the gospel elevate the mind of mortal man! Behold this holy apostle, not only presenting himself as a resolute victim at the altar of God, but speaking of that stroke by which his blood was to be poured out as an occasion of joy, and calling for the congratulation of his friends upon it! Behold him with pleasure resigning the society of those who were dearest and most useful to him, at a time when he seemed most of all to see their assistance; even of that friend, who would most naturally
5 Deficiency of your service: To your own, the great and unhappily! Mr. Pierce would render this, supply the remainder of your beneficence to me, which in sense is much the same. The apostle considers them as disposed to have rendered his what service they could in person; but no having an opportunity to do it themselves, the good Epaphroditus was in this respect their cross and representative.
Reflections on the apostle’s heroic spirit.
care for their estate, when he knew none that were like minded! sect. v. Christ naturally, and with genuine affection, to care for the state of those committed to them, taking thought for them and the oversight of them, not by constraint, but from a principle of love, 20 which shall make all necessary labours natural and easy! But alas, how rare a character is it, and how much reason is there to lament the prevalency of a contrary disposition among all ranks of men, the sacred order itself not excepted; while all seek their own things, none the things of Jesus Christ!
What ingratitude does this argue! Yea what stupid insensibility, that any thing, that every thing, should be dearer to us than the interest of that Saviour who purchased us to himself with his blood! Happy they, who are distinguished by their fidelity and their zeal, in a time of prevailing apostasy! which we are not to wonder if we discover in these latter ages, when the apostles found cause to speak thus in their own. How beautiful a description does he here give of the piety and humility of young Timothy while serving with him as a son with a father in the gospel! Thus let young and aged ministers behave to each other, as fathers and sons: the young paying the elder such reverend regards, the aged affording to the younger such kind and tender patronage, and shewing a solicitous concern to prepare them for filling up their place in the church with increasing advantage.
Some obvious instruction arises from what is here said of good Epaphroditus, whose affection to his Christian friends was so ardent, and whose zeal for the work of Christ had even endangered his life. Great reason is there to hold such, wherever they are found, in high esteem, tenderly to sympathize with them, earnestly to entreat God for them, if at any time diseases threaten their useful lives; and to own the mercy of God, not to them only, but to us, when he is pleased to raise them up, and restore them to a capacity of ministering in his church. Let us go back, in our memories, to the days and weeks of dangerous sickness which any of us have known, and humble ourselves before God, that we have no better improved for his glory, and for the good of his church, his mercy to us in bringing us up from the gates of the grave.
VOL. 5.
St. Paul exhorts them to beware of the Jewish zealots: