November 13

For God is my record, how greatly I have longed after you all in the bowels of Jesus Christ. And this I pray, that your love may abound yet more and more in knowledge and in all judgment; that ye may approve things that are excellent; that ye may be sincere and without offense till the day of Jesus Christ; being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.—Philippians 1:8-11.

He calls not God to witness as though he should be doubted, but does this from his great affection and his exceeding persuasion and confidence; for after saying that they communicated with him, he adds this also, in the bowels of Jesus Christ, lest they should think that his longing for them was for this cause, and not simply for their own sake. And what mean these words? They stand for "according to Christ." Because ye are believers, because ye love him, because of his love toward Christ. He does not say "love," but uses a still warmer expression, the bowels of Christ, as though he had said, "of him who has become a father to you through the relationship which is in Christ." For this imparts to us bowels of affection warm and glowing. For he gives such bowels to his true servants. "In these bowels," saith he, "I love you," as though one should say, "with no natural bowels, but with more ardent ones, namely, those of Christ." How greatly I long after you all. I long after all, since ye are all of this nature; it is impossible then to say, how I long after you, for I am unable in words to represent to you my longing, wherefore I leave it to God, whose range is in the heart, to know this. Now had he been flattering them, he would not have called God to witness, for this can not be done without peril.

And this, saith he, I pray, that your love may abound more and more. He says so well, for this is a good of which there is no satiety; see how when he loved he would be loved still more of them, for he who thus loves the object of his love, will stay at no point of love, for it is impossible there should be a measure of so noble a thing; whence Paul desires that the debt of love should always be owing, in that he says, Owe no man any thing, but to love one another. The measure of love is, to stop nowhere; that your love, says he, may abound yet more and more. Consider the earnestness of his language, that it may abound yet more and more, he says, in knowledge and in all judgment. He does not extol friendship merely, nor love merely, but such as comes of knowledge; that is, he should not apply the same love to all: for this comes not of love, but from want of feeling. What means he by in knowledge? He means, with judgment, with reason, with discrimination. There are who love without scorn, simply, and any how, whence it comes that such friendships are weak. He says, in knowledge and all judgment, that ye may approve things that are excellent, that is, those things which are profitable. This I say not for my own sake, but for yours, for there is danger lest any one be spoiled by the love of those who are in error; all this he hints at in these words, and see how he brings it in. Not for my own sake do I speak thus, but that ye may be sincere, that is, that ye may receive no spurious doctrine under the pretense of love. How then says he in another place, As much as lieth in you, live peaceably with all men? Live peaceably, he says, not love so as to be harmed by that friendship. Christ says, If thy right eye offend thee, pluck it out, and cast it from thee; but that ye may be sincere, that is, before God, and without offense, that is, before men, for many men's friendships are often a hurt to them. For even though it hurts thee not, still another may stumble thereat. Unto the day of Christ; that is, that ye may be found pure, having given cause of offense to none.

Being filled with the fruits of righteousness, which are by Jesus Christ unto the praise and glory of God; that is, holding, together with true doctrine, an upright life. For it must not be merely upright, but filled with the fruits of righteousness. For there is indeed a righteousness, not according to Christ, as, for example, a simply moral life. But he adds, which are by Jesus Christ to the glory and praise of God. Seest thou that I speak not of mine own glory, but the righteousness of God; and oft-times he calls mercy itself too righteousness; let not your love, he says, indirectly injure you, by hindering your perception of things profitable, and take heed lest you fall through your love to any one. For I would indeed that your love should be increased, but not so that ye should be injured by it. And I would not that it should be simply of prejudice, but upon proof whether I speak well or no. He says not, that ye may take up my opinion, but that ye may prove it. He does not say outright, join not yourself to this or that man, but I would that your love should have respect to what is profitable, not that ye should be void of understanding. For it is a foolish thing if ye work not righteousness for Christ's sake, and through him. Does he then use God as a mere assistant? Away with the thought. Not that I may receive praise, says he, but that God may be glorified have I thus spoken.