Philippians 4

Philippians 4:2

lar charges relating to a pacific temper, the aposgeneral exhortations to Christian cheerfulness, ayer, a behaviour universally amiable, and an good example he had endeavoured to give them.

PHILIPPIANS IV. 2.

I HAVE been exhorting you all to stand fast in the Lord, being supported by those glorious hopes he has given you. And I must now particularly beseech Euodia, and beseech Syntyche, that, whatever cause of difference may have arisen between them, they would sacrifice all to the common engagements of their Christian profession, and would attain to the same thing in the Lord: that they would turn all their thoughts into that one channel, and only consider how they may most effectually promote the great purposes of their common calling. And I also beseech thee, [my] genuine associate,ᵃ whose intimate friendship supersedes the necessity of naming thee particularly, that thou wouldst assist those pious women who laboured with me in the gospel,ᵇ in such services as suited their sex and station, and assisted with Clemens also, and my other fellow labourers, whose names, as I have reason in charity to hope, [are] in the

ᵃ My genuine associate: συζυγος γυναις.] Some understand and render συζυγος, as a proper name, the true sizygus; but as I do not remember any instance in which γυναις is used merely to signify true or honest, it must, even on that interpretation, refer to the signification of the name. As if he had said, Thou art sizygus indeed, the literal import of which is undoubtedly, according to our version, yoke fellow; but as that word in English is generally appropriated to conjugal life, and yet, as it stands in the original, is masculine, and consequently (waving all other arguments) cannot be taken in that sense, I thought it better to render it associate. I think it probable this might be an officer of considerable

authority and dignity in the church at Philippi, perhaps husband to one of the pious women here mentioned.

ᵇ Women — who laboured.] As womens’ preaching was so expressly forbidden by Paul, we must conclude it was in some other way that these good women were helpful to him in the gospel; not so much by ministering to his person, though that no doubt they were ready to do as the had opportunity, but by such kind of services as I have intimated in the improvement, and by the intelligence they might give him of the state of religion among their female acquaintance, their children, or other branches of their respective families.

He exhorts them to leave all their concerns with Go, SECT. book of life, and will there appear to their everviii. lasting honour and joy, though I do not stay to enumerate them here. Phil. I am now drawing toward a close, and let 4 Rejoice in the iv. 4 this be my farewell. Whatever difficulties and Lord always: and apersecutions may attend you, rejoice always in gain I say, Rejoice. the Lord: endeavour to maintain an habitual joy in Christ, and in the hopes and privileges you derive from him. And again I say, Rejoice. I renew the exhortation, as the honour of our Divine Master and your own comfort so much depends on attending to it. Let your moderation and gentleness, both in the pursuits of the various enjoyments of life, and in supporting the injuries and indignities you may meet with, be known unto all men, as visible in the whole of your behaviour; for the Lord [is] at hand. He will quickly come to close the scene, and to put an end to all your temporal enjoyments, and all you can suffer from your enemies. In the mean time, whatever necessities, or whatever oppressions, may arise, be anxious about nothing, so as to disquiet or distress your minds, but in every thing that occurs, in every condition, and on every occasion, let your petitions be made known, and breathed out before God, in humble prayer, and fervent supplication, to be still mingled with thanksgiving, as there is always room for praise, and always occasion for it, even in circumstances of the greatest affliction and distress. And, if you exercise such a temper, the peace which the blessed Spirit of God diffuses over the souls of his people, that peace, which far surpasses all understanding, which none can

Whose names are in the book of life.] cannot I think be ascertained, though some The names of good men are often represented as registered in heaven, compare Mal. iii. 16. Where any thing of such a character appeared, it was reasonable, in the judgment of charity, to hope this with respect to the persons in whom it was found; but we have no reason to conclude from this expression, that Paul had any particular revelation with regard to these friends he here mentions as certainly destined to salvation.

Prayer and supplication.] The particular difference between our own and our own

The peace of God, &c.] By this expression some understand, that pacific disposition which the gospel requires, interpreting the following phrase, either of its excelling all merely in effectual endowments, (as I it were parallel to 1 Cor. xiii. 2,) or of it ruling the other powers of the soul, a

and to be eminent in every part of the Christian character.

conceive but he who feels it, and which none can feel but by Divine communication, shall guard and defend your hearts and your minds in Christ Jesus, so that nothing shall be able to break in upon that sweet and sacred tranquillity. As for what remains, my brethren, let me dispatch it in a few words. Be always intent on raising your characters to the greatest height you possibly can: whatever things are true and sincere, whatever things [are] grave and venerable, whatever things [are] righteous and equitable, whatever things [are] chaste and pure, whatever things [are] friendly and kind, whatever things [are] reputable and truly ornamental, if [there be] any real virtue in them, and if [there be] any just praise resulting from them, think frequently of these things, consider what they are, how highly you are obliged to regard them, and endeavour more and more to abound in the practice of them. And, for a farther illustration and confirmation of this advice, I will add, whatever things ye have learned, and received, and heard, and seen in me, whatever good lessons I have given you, whatever worthy of imitation you may have observed in my conduct, while I abode among you, or may since have been credibly informed of, these things be ye ever careful to practise; and the God of peace shall always be with you: for I have the testimony of my conscience, that my conduct has always been pleasing in his sight, and that your imitation of it will be the way to engage the Divine presence and blessing, which I most heartily wish you.

υπήρχω is said to signify having dominion; Dan. vii. 23; ix. 10; 1 Pet. ii. 13. Compare Rom. xiii. 1. But this is only a branch of that temper which we are to cultivate, if we desire that sense of peace and reconciliation with God, of which it is most natural to interpret this clause, as that excellent preacher, Mr Du Maut, has shewn at large in his valuable discourse on this text. See his Serm. p. 307, &c. Thus the peace of Christ, John xiv. 27, signifies the peace which he gives, or of which he is the author. For the emphasis of the word φωρικαι, see the note on 1 Pet. i. 5.

Grave and venerable.] The word σαμνος is rendered grace, and σαμνολιος gravity, 1 Tim. iii. 4, 8, 11; Tit. ii. 1, 2, 7. Dr. Lardner has very well ex reced the design

of the exhortation when he says, “That it is to recommend to Christians a concern for their character, a care so to behave as to secure to themselves some degree of respect and esteem: that they should avoid unbecoming levity in word, action habit, and outward behaviour; which tends to render men despicable; and makes them appear weak, mean, and do no consequence in the eyes of others.” Lardner’s Serm. p. 319. And I hope it will be remembered how particularly this gravity is recommended to ministers in the places cited above.

Friendly and kind.] This seems the more exact import of αεροφικα than lovely; though there is certainly a lovely charm in such friendly things.

Reflections on St. Paul’s regard for his fellow labourers, &c.

IMPROVEMENT.

SEC. viii. verse 3 How condescending is this great apostle in the kind notice he takes, not only of his fellow labourers in the work of the Christian ministry, but even of the women, who, according to the opportunity which God gave them, lent their assistance for the service of the gospel, whatever that assistance were; whether by their prayers, or their familiar addresses to their friends, or their kind offices to the bodies of those in distress, or that uniform example by which the several virtues of Christianity were recommended, and the Christian profession adorned! Let none then object the privacy of their stations, as if that must necessarily cut them off from usefulness, but let them endeavour diligently and humbly to do their utmost, and pray for increasing wisdom and grace, to guide them in their deliberations and resolves.

It will be very subservient to this happy design, that Christians, in whatever stations they are, should be of one mind in the Lord; that they should endeavour to lay aside mutual prejudices, and unite in love if they cannot perfectly agree in all their sentiments. Then may they rejoice in the Lord; and it is to be urged upon them again and again, that they do so. It is to be urged, not only as a privilege, but a duty. And surely, if we consider what a Saviour he is, and how perfectly accommodated to what our necessities require, and what our hearts could wish, we shall easily enter into the reasonableness of the exhortation.

Let us often represent it to ourselves as a truth equally important and certain, that the Lord is at hand. By his Spiritual presence he is ever near us, and the day of his final and visible appearance is continually approaching. Let our hearts be duly influenced by it, and particularly be taught that holy moderation, which becomes those who see the season so nearly advancing, when all these things shall be dissolved. And let this abate our anxiety about them. Why should we be solicitous about things which shall so soon be as if they had never been? Let us seek the repose of our minds in prayer. In every thing, by humble supplication let us make known our requests unto God. And let us mingle thankful acknowledgments for past favours with our addresses to the throne of grace for what we farther need. This will establish the serenity of our souls, so that the peace of God, more sweet and delightful than any who have not experienced it can conceive, will keep our hearts and minds in Christ Jesus, and make our state secure as well as pleasant.

Let us study the beautiful and the venerable, as well as what is true and just in actions, and pursue every thing which shall, as

The apostle thanks the Philippians for their present;

such, approve itself to our consciences, every thing in which there shall be virtue and praise. Let us always in this view endeavour to keep the moral sense uncorrupted, and pray that God would, if I may be allowed the expression, preserve the delicacy of our mind in this respect, that a holy sensibility of soul may warn and alarm us, to guard against every distant appearance of evil. That so cautious of venturing to the utmost boundaries of what may be innocent, we may be more secure than we could otherwise be from the danger of passing over to the confines of guilt, and of wandering from one degree of it to another. And, while we exhort others to such a care, let us ourselves endeavour to be like this holy apostle, among the brighter examples of it.

Philippians 4:10

Parallels: Philippians 1

The apostle concludes with his acknowledgments to the Philippians for the liberal supply they had sent him; at the same time speaking of the independency of temper to which Divine grace had brought him; and transmits Christian salutations from himself and his friends at Rome. Phil. IV. 10, to the end.

BUT I rejoiced in the Lord greatly that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity.

Not that I speak in respect of want:

PHILIPPIANS IV. 10.

BUT to return to my own affairs, and your conduct to me. I have rejoiced greatly in the Lord Jesus Christ, to whose providence and grace I ultimately ascribe it, that your affectionate care of me has now sprung up again and flourished, like vegetables, which, after having seemed during the winter to be dead in the earth, sprout up at the returning spring with new beauty and pleasure. *With respect to which you were indeed careful before, as I assuredly believe, but ye wanted that convenient opportunity which the coming of Epaphroditus gave you, of transmitting to me the fruit of your liberality and bounty. But I would not have you think that I speak with respect to want, as if I was impatient of that, or meant to extort any thing from you, if future necessities should arise, as by dint of importunity. For I bless God, I have no need of betaking myself to such

*Rejoiced greatly in the Lord.] This shews the deep sense the apostle entertained of the providential interposition of Christ in the seasonable supply he had received from the Philippians: and many other traces of this kind appear in the writings of St. Paul.

VOL. 5.

And expresses his contentment in a l circums

low expedients, as I have learned, in whatever circumstances I am, to be contented. I know both [how] to be abased, when it pleases God to humble me, and I know [how] to abound, when his providence appears for my supply. In every [place] and in all [conditions] I am instructed, and find myself, as it were, initiated into this great mystery, so needful to the Christian, and especially the apostolic life, both to be fed plentifully, without transgressing the rules of temperance, and to suffer hunger without murmuring or discontent. I know how both to abound, without too fond an attachment to the world, when my circumstances in it are most easy, and to fall short of the agreeable accommodations of life, yea, and to be in necessity, without being greatly disturbed at such a change, or feeling any painful anxiety on account of it. In one word, whatever is to be done, whatever is to be borne, I am sufficient for all things; have vigour enough for the one, have patience and fortitude enough for the other: but then I would not be understood to arrogate any thing of this to myself, but would most humbly and affectionately acknowledge, that it is all through Christ who enables me, and furnishes my spirit with a strength of which it is naturally destitute.

You see by this that the happiness of my life doth not depend upon any external circumstance, nor any supply I can receive from my most generous friends. Nevertheless, ye did well in communicating so liberally to my relief, in that affliction under which I am now suffering; as it is certain the servants of Christ are not less worthy of being regarded and assisted by you, for those attainments which by his grace they have been enabled to make in the temper which their profession demands. And in this respect, I am under peculiar obligations to you, my dear brethren, for ye, O Philippians, well know, that in the beginning of our mission,

b Initiated, &c.] This is well known to be the peculiar sense of μυρνημα, and it has a spirit here which I could not persuade myself to suppress, as the apostle, by the choice of this word, seems to inti-

mate to every Greek reader how much he esteemed these good dispositions of mind here spoken of beyond all their boasted initiations, whatever mysteries they might be supposed to contain.

edges the supply they sent him at Thessalonica.

when we came and preached the gospel among you, as I was departing from Macedonia, (which is now about twelve years ago, no church communicated with me in the affair of giving and receiving, that is, no Christian society, as such, made any collection for my personal support and assistance, but you only: For, not contented with ministering to my necessities, while I was with you; even when I resided in Thessalonica, though it was so considerable a city, and the metropolis of your country, and though the gospel was so affectionately received by some there, yet you sent thither once and again to the relief of my necessity.

I mention this in so particular a manner, not because I desire a gift, or would extort any future favour from you, by the recollection of the past, but this I desire, that in such ways, as may be most for the honour of God, and the credit of your profession, fruit may abound, to your comfortable account in the day of the Lord. At present you need not be solicitous about me, for I have all I can wish to make my bonds sit easy upon me, and do indeed abound more than usual in the convenient accommodations of life: I am full, having received by Epaphroditus your present, which I cannot but esteem as a fragrant odour, an acceptable sacrifice, well pleasing to God, to whose glory it is, I know, ultimately devoted, while for his sake you are so ready to relieve his ministers. And I have the pleasure to think you will not on the whole be losers by such liberalities, but that my God, graciously smiling upon your tribute of grateful love, will supply all your wants, according to his inexhaustible riches, which he cannot but possess who is seated in supreme glory and majesty above, and scatters down not

As I was departing, &c.] So I think it best to render ἐξῆλθον, because both Philippi and Thessalonica (verse 16) lay in Macedonia; and no translation can be more literal.

About twelve years ago.] This epistle (as we have observed in the introduction) seems to have been written towards the end of Paul’s first imprisonment at

Rome, which was about A. D. 63; an he first preached at Philippi, about the year 51.

To my necessity.] It appears by 1 Thess. ii. 9; 2 Thess. iii. 7—9, that it was not to the liberality of the inhabitants of that city, but chiefly to the labour of his own hands, that Paul owed his subsistence during his abode among them.

e conc u es with salutations, and a benedi

merely the blessings of providence, but of grace, by Christ Jesus, which I hope he will largely impart to you.

Now to our God and Father, to him whom we are encouraged to regard under that endearing character, and in whom, through the great Redeemer, we are daily rejoicing, [be] glory for ever and ever. Amen.

I will not swell my postscript by a long catalogue of names, but desire you to salute every saint in Christ Jesus; and to assure them all, known or unknown, that they are dear to me, and that, in general or particular petitions, I bear them always upon my heart. The brethren who are with me, my dear fellow labourers, with whom I most frequently converse, salute you, sincerely wishing you prosperity and peace. And not only these brethren, who sojourn with me, and bear a part in the ministerial work, but All the other saints here at Rome salute you, out especially they of Cæsar’s household, who, sensible of the goodness of God to them in causing his grace to visit them, and dwell with them in such a situation, have a particular regard for their brethren every where, and desire to be particularly remembered to you.

To conclude all with the best wishes my most endeared love can form for you, may the grace of our Lord Jesus Christ, the sanctifying and comfortable influences of his Spirit, [be] with you all, now and at all times, to support you under all your trials, and to animate you to persevere even unto the end! Amen.

IMPROVEMENT.

WHAT a noble spirit of generosity and gratitude appears in 19, 14 the apostle! How handsomely does he acknowledge the favour 15, 16 of his friends, still maintaining the dignity of his character, rejoicing in the tokens of their affection to him, chiefly as fruits 17 abounding to their account, and as it would be a sweet savour 18 acceptable to God. And surely the incense which they were

The brethren — and all the saints salute the ministers at Rome were called by the [you] From this distinction I conclude, name of brethren. Peirce’s Vindic. p. 358. with Mr. Peirce, that it is highly probable

Reflections on the apostle’s superiority to the world.

presenting at the Divine altar, would also by its fragrancy delight them, surely they enjoyed what they had of their own, whether it were more or less, with greater satisfaction, when they were imparting something with filial gratitude to their Father in Christ, to make his bonds and imprisonment the less grievous.

The apostle freely professes, that he received these tokens of their affection with pleasure; but much happier was he in that noble superiority of mind to external circumstances which he so amiably describes. Truly rich, and truly great, in knowing how to be content in every circumstance; possessed of the noblest kind of learning in having learned how to be exalted, and to be abased, to abound or to suffer need. This all sufficiency, of which he boasts, is it haughty arrogance? far from it: he is never humbler than when he speaks of himself in this exalted language. It is in the strength of another that he glories. I am sufficient for all things through Christ which strengthens me. And here the feeblest Christian may join issue with him, and say, “If Christ will strengthen me, I also am sufficient for all.” His grace therefore let us constantly seek, and endeavour to maintain a continual dependence upon it, praying for ourselves, and for each other, that the grace of the Lord Jesus Christ may be with us. This grace produced and maintained saints where, of all places upon earth, we should least have expected to find them, even in the palace of Cæsar, of Nero. Let it encourage us to look to God to supply our spiritual necessities out of the riches of his glory in Christ. And, in a cheerful hope that he will do it, let us through him ascribe glory to our God and Father for ever and ever. Amen.

The END of the FAMILY EXPOSITOR on the EPISTLE to the PHILIPPIANS.

THE LY EXPOS OR, PARAPHRAS ON OF PAUL THE THE COLOSSIANS; WITH , AND A PRACTICA OF EACH SECTION.

GENERAL INTRODUCTION

TO THE

PARAPHRASE AND NOTES

ON

THE EPISTLE OF PAUL THE APOSTLE TO

THE

COLOSSIANS.

COLOSSE was a large populous city of Phrygia in Asia Minor, and stood not far from Laodicea: but though it appears from this epistle that a Christian church was established in it, we have no account by whom, or at what time, it was founded. Some have concluded from chap. ii. 1, that St. Paul had never been there himself; but though perhaps nothing can be certainly inferred from that passage in relation to it, yet there is great reason to believe that, if the apostle had been personally concerned in the first preaching of the gospel there, so important a fact would not have been entirely omitted in the history of the Acts. It is not however at all improbable, but they might be converted while Paul resided at Ephesus, especially considering that he spent no less than three years in that city, and preached with so much success, that St. Luke tells us, (Acts xix. 20,) that all they who dwelt in Asia heard the word of the Lord, both Jews and Greeks.

As to the date of this epistle, little need be added here, after what has been already observed in the Introduction to the Ephesians, (p. 89.) It appears highly probable, for reasons there given, that it was wrote at the same time with that to the Ephesians, and they were both sent together by Tychicus and Onesimus, towards the close of Paul’s first imprisonment

VOL. 5.

A general introduction

at Rome, which was about the year of our Lord 63, or the ninth of the Emperor Nero. (Compare chap. iv. 3, 7, 9. See also Vol. III. § 60, note 8, p. 401.)

The Colossians appear, from several passages in this epistle, to have borne an honourable character for their piety, and the zeal they discovered for the gospel; but we find, from the cautions the apostle gives them in the second chapter, that they were in some danger of being drawn aside by the subtleties of the Heathen philosophers, and the insinuations of some Jewish zealots, who insisted upon the necessity of conforming to the ceremonies of the Mosaic law. Accordingly the grand design of this epistle is to excite the Colossians by the most persuasive arguments to a temper and behaviour worthy their sacred character, and to secure them from the influence of those Pagan sophists, or Jewish bigots, who would seduce them from the purity of the Christian faith.

In pursuance of this general plan, the apostle, having joined Timothy’s name with his own in the inscription of the epistle, begins with expressing his thankfulness to God for calling them into his church, and giving them a share in the important blessings of the gospel; at the same time declaring the great satisfaction with which he heard of their faith and love, and assuring them of his constant prayers, that they might receive larger supplies of Divine wisdom and grace, to enable them to walk worthy of their high character and hopes as Christians; (chap. i. 1—14.) And, to make them more sensible of the excellence of this new dispensation into which they were admitted, he represents to them in very sublime terms the dignity of our Saviour’s Person, as the image of God, the Creator of all things, and the Head of the church; whose death God was pleased to appoint as the means of abolishing the obligation of the Mosaic law, which separated between the Jews and Gentiles, and of reconciling sinners to himself, ver. 15—23. From this view of the excellency of Christ’s Person, and the riches of redeeming grace, the apostle takes occasion to express the cheerfulness with which he

to the epistle to the Colossians.

suffered in the cause of the gospel, and his earnest solicitude to fulfil his ministry among them in the most successful manner; assuring them that he felt the most tender concern both for them and the other Christians in the neighbourhood, that they might be established in their adherence to the Christian faith, ver. 24, to the end. Chap. ii. 1—7.

Having given these general exhortations, the apostle proceeds to caution the Colossians against suffering their minds to be corrupted from the simplicity of the gospel, either by Pagan philosophy, or Jewish tradition, reminding them of the obligation their baptism laid them under of submitting to Christ, as the only Lawgiver and Head of his church; who had totally abolished the ceremonial law, and discharged them from any farther regard to it, ver. 8—19. And, since upon embracing Christianity they were to consider themselves as dead with respect to any other religious profession, he shews the absurdity of being still subject to the appointments of the Mosaic law; and cautions them against those corrupt additions to Christianity which some were attempting to introduce, especially by rigours and superstitions of their own devising. And, as the most effectual means for their security, he exhorts them, as they were risen with Christ, to keep their thoughts fixed on him as their Lord and life, and on that better world whither he was ascended, and to which they had the prospect of being admitted, ver. 20, to the end. Chap. iii. 1—4. From this glorious hope, the apostle presses them to guard against every degree of uncleanness, malice, covetousness, falsehood, and whatever was inconsistent with the purity of that new dispensation into which they were entered; and exhorts them to abound in the practice of meekness, forbearance, humility, and love, and to accustom themselves to those devout exercises and evangelical views which would have the most direct tendency to improve the Christian temper, ver. 5—17.

After these general precepts, the apostle proceeds to recommend to the Colossians such a care in discharging the

A genera introduc

spondent to the several re nourable to their Christian erates those of husbands asters and servants. A e of these duties, he exh and, for the credit of thei a prudent obliging beh er. 18. to the end. Chap. stle closes his epistle with nd Onesimus, of whom ms, and to whom he ccount of the state of th rted salutations from Ari who was then with Paun for reading his epistle at monition to Archippus, wrote with his own hand,

PARAPHRASE AND NOTES

ON

THE EPISTLE OF PAUL THE APOSTLE TO THE

COLOSSIANS.