generosity to him.1 This generosity he accepted, contrary to his ordinary rule, because of his perfect confidence in the sincerity and affection of the donors. We hear of two subsequent visits which the apostle paid to Philippi-in 57 and 58 A.D.2 His experience on these occasions, as well as in other communications which he held with them, had done much to cheer his heart. In their contributions for the relief of the poor saints at Jerusalem they appear to have shown, in common with the other Macedonians, remarkable liberality and selfdenial.3 2. Date and Place of Composition. At Rome, 61-62 A.D. (see pp. 151-5). 3. Character and Contents. Of all St. Paul's epistles this is the most benign, breathing a spirit of the warmest sympathy and approval. He addresses the Philippians as "my brethren beloved and longed for, my joy and crown."4 In this respect it sur 1 iv. 15, 16: And ye yourselves also know, ye Philippians, that in the beginning of the gospel, when I departed from Macedonia, no church had fellowship with me in the matter of giving and receiving, but ye only; for even in Thessalonica ye sent once and again unto my need." 2 Cor. xi. 9: "" And when I was present with you and was in want, I was not a burden on any man; for the brethren, when they came from Macedonia, supplied the measure of my want; and in every thing I kept myself from being burdensome unto you, and so will I keep myself." 2 Acts xx. 1-6: "And after the uproar was ceased, Paul having sent for the disciples and exhorted them, took leave of them, and departed for to go into Macedonia. And when he had gone through those parts, and had given them much exhortation, he came into Greece. And when he had spent three months there, and a plot was laid against him by the Jews, as he was about to set sail for Syria, he determined to return through Macedonia. And there accom panied him as far as Asia Sopater of Beroa, the son of Pyrrhus; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timothy; and of Asia, Tychicus and Trophimus. But these had gone before, and were waiting for us at Troas. And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days; where we tarried seven days." 32 Cor. viii. 1-4: "Moreover, brethren, we make known to you the grace of God which hath been given in the churches of Macedonia; how that in much proof of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality. For according to their power, I bear witness, yea and beyond their power, they gave of their own accord, beseeching us with much entreaty in regard of this grace and the fellowship in the ministering to the saints." 4 iv. I. passes even i Thessalonians, which it resembles not a little in its gentle and confiding tone. Without any assertion of apostolic authority, it begins with a very full thanksgiving for the tokens of grace which the Philippians had so generally manifested since the Gospel was preached among them. These tokens led the apostle to cherish a confident persuasion that they would advance more and more in the Christian life and realise a fulfilment of his constant prayer on their behalf.1 He then adverts to his own circumstances, and refers to the salutary influence of his bonds in witnessing for Christ among the imperial guard and in the city generally, while his friends were stimulated by his example, and even his enemies the Judaisers were provoked to greater activity on his account. The mutilated Gospel taught by these latter he regards as better than none for those who knew not Christ; and instead of troubling himself about their opposition to him, he will rather take comfort from their labour, feeling assured that all his trials will work together for good. He is prepared either for life or for death as the will of the Lord may be, although he has a strong impression that he will be delivered and permitted to visit Philippi once more.2 In any case, he would appeal to them to be firm and united in defence of Christ's cause-counting it a token of salvation that they are permitted "not only to believe on him, but also to suffer in his behalf."3 He would counsel them to avoid all rivalry and self-seeking, and to cultivate that humility which was so signally displayed by the Lord Jesus Christ and was attended in His case with such glorious results. He exhorts them to work out their salvation with fear and trembling as in God's presence and with God's help, striving to walk worthy of their calling and to justify the apostle's boast concerning them. They might rest assured that he was as devoted to their interests as ever, and was ready, if need be, to give up his life on their behalf.5 He hoped soon to send to them 1 i. I-II. 2 i. 12-26. 3 i. 27-30. 4 ii. I-II. 5 ii. 12-18. their mutual and trusty friend Timothy with news of his prospects, and in return he hopes to hear of their state before he visits them in person. Meanwhile he is sending to them Epaphroditus, the messenger of their bounty, who has been of invaluable service to him since his arrival, but whose recent illness and anxiety on their account render it expedient that he should return to Philippi.1 At this point2 it would seem as if the apostle had intended to draw to a close-probably by a renewal of his counsels to unity and brotherly love. But from some cause — perhaps owing to his being interrupted by fresh news of the Judaisers—he launches into a new subject, warning his converts against the infatuation of those who would put their confidence in Jewish rights or privileges, and avowing his own renunciation of all such claims, in view of the new life which comes from fellowship with the risen and exalted Christ.3 That life cannot be realised without strenuous and persevering effort in the path of duty. He would therefore caution them against the gross abuse of the doctrines of grace which some are guilty of, and he bids them take his own life as an example of the Christian course.4 In the last chapter he returns to the subject of the dissensions among them, and refers to two women of influence in the Church whom he is anxious to see restored to terms of friendship. For this purpose he invokes the aid of Epaphroditus (“true yoke-fellow”) and other leading members of the Church. He adds several exhortations of a general nature that are among the most beautiful precepts in the New Testament. In conclusion, 1 ii. 19-30. 2 iii. I: "Finally, my brethren, rejoice in the Lord. To write the same things to you, to me indeed is not irksome, but for you it is safe." 3 iii. 2-11. 4 iii. 12-21. 5 iv. 1-3. Rejoice in the Lord alway again I will say, Rejoice. Let your forbearance be known unto all men. The Lord is at hand. In nothing be anxious; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God. And the peace of God, which passeth all understanding, shall guard your hearts and your thoughts in Christ Jesus. Finally, brethren, whatsoever things are true, whatsoever things are honourable, whatsoever things are just, whatsoever things are pure, whatL before sending the final salutations, he thanks the Philippians warmly for the renewal of their bounty towards him, which he welcomes not so much on his own account for the evidence it affords of their devotion to the Gospel. For their kindness to him God will yet reward them with the higher treasures that are hid in Christ Jesus.1 as It is worthy of note that the "bishops and deacons" specially addressed in the opening of the epistle,2 represent the only two classes of local Church office-bearers that are mentioned in the New Testament. The former (bishops or overseers, R.V. margin) are identical with the "elders" or presbyters elsewhere mentioned, to whom were entrusted the governing and teaching functions in the soever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. The things which ye both learned and received and heard and saw in me, these things do: and the God of peace shall be with you." Cf. ver. 4 with iii. 1, &c. Summa epistolae, gaudeo, gaudete (Bengel). "Amid poverty and imprisonment, with the frown of the tyrant bent on him, death seeming to stare him in the face, the fundamental note in the manytoned music of his letter is the note of joy. He recalls to our minds the runner who, at the supreme moment of Grecian history, brought to Athens the news of Marathon. Worn, panting, exhausted with the effort to be the herald of deliverance, he sank in death on the threshold of the first house which he reached with the tidings of victory, and sighed forth his gallant soul in one great sob, almost in the very same words as those used by the apostle, xaipere, Xaípoμev, Rejoice ye, we too rejoice,' (Farrar's Messages of the Books, p. 305, where a contrast is drawn between the serene cheerfulness" of the apostle in his imprisonment, and the dejection of such men as Cicero, Seneca, Dante, Clarendon, Atterbury, Bolingbroke, under like trying circumstances.) 1 iv. 10-23. Early in the second century the Philippians had the privilege of receiving a letter from Polycarp, which is still extant (see Appendix, p. 280). But, beyond that, scarcely anything is known of their subsequent history. "Of the church which stood foremost among all the apostolic communities in faith and love, it may literally be said that not one stone stands upon another. Its whole career is a signal monument of the inscrutable counsels of God. Born into the world with the brightest promise, the church of Philippi has lived without a history and perished without a memorial. . . . The city itself has long been a wilderness" (Lightfoot). 2 i. I. Bishops and deacons are likewise mentioned in the First Epistle of Clement (xliv.); and in the Teaching of the Apostles (xv.), where they are described as 66 your honourable men along with the prophets and teachers.' 3 We cannot suppose that the apostle is here ignoring the elders or presbyters, when he salutes "the bishops and deacons," only. Apart from this, however, the identity of the offices is perfectly evident from a comparison of the following passages, where the two words are used interchangeably :-Acts xx. 17 and 28; Titus i. 5 and 7 (cf. 1 Tim. iii. 1 and 8, with v. 17); I Pet. v. I and 2. A similar identification is apparent in the language of Clement of Rome (§§ 42, 44). The name ἐπίσκοπος (bishop = overseer), which in the New Testament is applied to officers of Gentile Churches only, is borrowed from the life of the Greeks, and represents the office on its practical side, as implying a work of superintend Church, while the deacons appear to have been specially charged with the care of the poor.1 The three Episcopal orders of bishop, priest, and deacon cannot be distinctly traced before the beginning of the second century.2 ence; Tрeo BÚTepos (presbyter = elder) is the Greek form of a name that is of frequent occurence in the Old Testament and is expressive rather of age In (IP)' and official authority. It is frequently applied in the New Testament to the members of the Jewish Sanhedrim; but as a title of office in the Christian Church it was borrowed from the Jewish synagogue, whose presiding officers were called by this name. the Christian sense the first occurrence of the word is in Acts xi. 30: "And the disciples, every man according to his ability, determined to send relief unto the brethren that dwelt in Judæa: which also they did, sending it to the elders by the hand of Barnabas and Saul." 1 There can be little doubt that the uniform tradition of the ancient Church is right when it represents the diaconate as having its origin in the appointment of the "seven men of good report," who were set over the administration of charity in the Church at Jerusalem (Acts vi.). Though they are not called deacons, the corresponding terms, διακονεῖν and diakovía, are applied to their duties (vers. I, 2). 2 The office of bishop in this sense appears in a rudimentary form in the Book of Acts, in the pre-eminence of James the Lord's brother in the Church at Jerusalem; and we have also approaches to it in the commission of Timothy to the Church at Ephesus, and of Titus to that of Crete. But the general development of the office only took place towards the close of the first century (with the approval, it may have been, of the apostle John), to conserve the outward unity of the Church. (See on Ignatian Epistles, Appendix, p. 279.) The subject is fully discussed in Bishop Lightfoot's dissertation on "The Christian Ministry," in his commentary on Philippians. |