you, and now even weeping I say, ARE enemies of the cross of Christ; 19 Whose end is perdition, whose god is the belly, and WHOSE glory is in their shame, who (goverte) mind earthly things.3 (See Col. iii. 2.) 20 (Tag, 98.) But our conversation1 is (#, 164.) for heaven, (&) from whence also we2 look for the Saviour, the Lord Jesus Christ. 21 ('Os μeraoguation) Who will re-fashion our humbled body, (εις το γενεσθαι αυτο vvuμoggor) in order that it may become of a like form with his glorious body, according to that strong working, BY WHICH he is able also to subdue all things to himself.2 said to you, and now even weeping I repeat it, are enemies of the cross of Christ, both by teaching that men are pardoned only through the Levitical sacrifices, and by refusing to suffer with Christ for the truth, ver. 10. 19 Of these evil labourers (ver. 2.) the end is perdition, because their God is their sensual appetites, which to gratify is the object of all their actions. Nay, so profligate are they, that they glory in things which cause shame to them, and mind earthly things only, without any regard to the other world: So that ye should not imitate them. 20 But our conversation, which ye ought to imitate, is for obtaining heaven; our thoughts, affections, cares, and hopes, are all directed to the obtaining of heaven; from whence also we look for the Saviour, the Lord Jesus Christ, to come and carry us thither, according to his promise, John xiv. 3. 21 Who, to make us capable of the enjoyments of heaven, will new make our body, which is humbled into a state of mortality by the sin of the first man, that it may become of a like form with his glorious body in which he now liveth; and this transformation of our body, he will accomplish (172 Thy everyuzy to duvuodai avTov) agreeably to that strong working, by which he is able also to subdue all wicked men and devils at length to himself, by punishing them as they deserve. Ver. 18. For many walk. He speaks here of the Judaizing teachers; mentioned chap. i. 16. as preaching Christ insincerely, and with a view to add affliction to the apostle's bonds. And the description which he gives of their debauched manners, is agreeable to what is said of them elsewhere, particularly 2 Cor. xi. 13. 15. 20. 1 Tim. vi. 5. Ver. 19.-1. Whose god is the belly.]-The apostle gives the same character of the Judaizing teachers, Rom. xvi. 18. Tit. i. 11. And therefore it cannot be doubted, that he is speaking here of them and of their disciples, who, we may well suppose, resembled their teachers, not in their principles only, but in their manners also. 2. Whose glory is in their shame.]-These false teachers not only lived in gluttony, drunkenness, and lasciviousness, but they gloried in these vices, and in the money which they drew from their disciples, although all these things were most shameful. 3. Who mind earthly things.-Pierce supposes, that in this expression the rites of the law of Moses, which were of an earthly nature, are included. Ver. 20.-1. But our conversation is for heaven.]-As the verb WOλITIUSOJAI, from which ITEM is derived, signifies to behave in general, see Philip. i. 27. the common translation, which is that also of the Syriac and Vulgate versions, may be retained. But Le Clerc affirms, that Teus and is being words of the same signification, the clause ought to be rendered, Our city, namely, the new Jerusalem, is in heaven. Beza, however, and others translate it, 'Our citizenship is in heaven;' so that we do not, like the persons mentioned ver. 9. mind earthly things.' See Col. iii. 1-3. This, it must be acknowledged, is a good sense of the pas sage, provided it is authorized by the original. 2. From whence also we look for.]-Though the antecedent v ears is in the plural number, the relative is fitly placed in the singular, because it respects the meaning rather than the form of its antecedent. See Ess. iv. 66. 2. Pierce thinks this solecism may be removed, by supposing that Tv is understood; i ću TOU, from which place we look for the Saviour to come.-The apostle, by a common figure of speech, ranks himself with those who are to be alive at Christ's second coming. See 1 Thess. iv. 15. note. 3. The Saviour.]-Estius has quoted a passage from Cicero, to shew the great meanings contained in the word wτne, saviour. But they are meanings contemptible, compared with those implied in the name Jesus, answering to carne, saviour. The transcendent excellence of which great name the apostle hath set forth, chap. ii. 10, 11. Ver. 21.-1. Who will re-fashion, &c.]-'Os uSTROXYμATITES TO σώμα της ταπεινώσεως ήμων, εις το γενέσθαι αυτό σύμμορφον (see chap. ii. 8. note) TσμT THs dos aurou: literally, 'Who will re-fashion the body of our humiliation, in order that it may become of a like form with the body of his glory.' The body of our humiliation, is our body humbled into a state of mortality by the sin of the first man; and it is contrasted with the body of Christ's glory, or the glorious incorruptible body in which he now lives as Saviour and universal Lord. Like to this glorious body of the Saviour, of which an image was given in his transfiguration, (see 1 Cor. xv. 43. note 2.), the bodies of those who now have their conversation for obtaining heaven, shall be new made when Christ returns. So that here, as Rom. viii. 23. the redemption of the body from corruption by a glorious resurrection, is represented as the especial privilege of the righteous. 2. Whereby he is able to subdue all things to himself.]-Here, from Christ's being able to subdue all wicked men and evil angels, by converting such of the former as are capable of conversion, and by punishing the rest along with the evil angels, the apostle justly concludes, that he is able, by the same power, to re-fashion the humbled fleshly body of the saints, so as to make them of a like form with his own glorious body.-It deserves to be remarked, that Christ is here said to subdue all things to himself by his own strong working, notwithstanding the same subjection of all things is ascrib ed to the Father, 1 Cor. xv. 25. Heb. ii. 8. For removing this difficul ty, see 1 Pet. iii. 18. note 2. where Christ's resurrection, as ascrib ed to the Father, to the Spirit, and to Christ himself, is explained. CHAPTER IV. View and Illustration of the Matters contained in this Chapter. To the foregoing condemnation of the doctrines and practices of the Judaizers, the apostle, as the application of his discourse, subjoined, in the beginning of this chapter, an exhortation to the Philippians to stand firm in the belief of the doctrine of Christ, and in the constant practice of his precepts. In what follows, St. Paul proceedeth to a new subject. Euodia and Syntyche, two Christian women of note in Philippi, having differed on some points of doctrine or practice, the apostle besought them to lay aside their disputes, and be united to each other in affection, ver. 2.And to bring about their reconciliation, he requested a person in Philippi, whom he calls his true yoke-fellow, to help them to compose their differences; because they were sincere in the belief of the gospel, and had formerly assisted himself, and Clement, and other faithful preachers, in the work of Christ, ver. 3.-Next, he gave the Philippians directions concerning their temper and conduct as Chris tians. They were to cherish spiritual joy, moderation, freedom from anxious cares, and to be often employed in prayer, ver. 4-6.-All these virtues they were to practise, according as they had learned them from him, and had seen them exemplified in him, ver. 8, 9.-Then, in very polite terms, he thanked the Philippians for their affection to him, expressed by the care they had taken to supply his wants, ver. 10.-But lest, from the warmth of his gratitude, they might fancy that he had been out of measure distressed with his poverty, he told them that the want of the necessaries of life were not evils insupportable to him; for he had learned in every state to be content; and was able to bear all sorts of distress, through Jesus Christ, ver. 11-13.-Yet he commended them for attending to his state, ver. 14.—and told them he accepted their present the more willingly, because they were the only church he had received any thing from while he preached in Macedonia, ver. 15.—From which they would see that he was not covetous of gifts; and that he received their present only because he sought from them pious actions, as the fruit of his labours among them, which in the end would abound to their own advantage, ver. 17.-Knowing, however, that it would give them joy, he told them, that through their liberal gift sent by Epaphroditus, he now had every thing he wished, and was filled with comfort, ver. 18.—Withal, to encourage them in such good works, he assured them that God would supply all their wants abundantly, ver. 19.—In which persuasion, he addressed a short doxology to God, ver. 20. The apostle having, in this handsome manner, thanked the Philippian church for their present, he desired the bishops and deacons to salute every saint at Philippi in NEW TRANSLATION. CHAP. IV-1 Wherefore, my brethren, beloved and exceedingly longed for,2 my joy and crown,3 (see 1 Thess. ii. 19. note), so stand firm in the Lord, O beloved. 2 Euodia I beseech, and Syntyche I beseech, to be of the same mind' in the Lord. 3 And (gr) I entreat thee also, true yokefellow, help (uraus) these women who (er, 164.) for the gospel have combated together with me, and with Clement,3 and the rest of my fellow-labourers, whose names ARE in the book of life.4 4 Rejoice in the Lord always;1 I say (wanw, his name; and sent them the salutation of the brethren who were with him at the writing of this letter, ver. 21.adding, that all the saints in Rome saluted them, but chiefly they of Cæsar's household, ver. 22. For the gospel being made known in the palace, by means of the apostle's bonds, chap. i. 12, 13. it had made such an impression on some of the emperor's domestics, that they embraced and professed the Christian faith. Having, therefore, friends in the palace, the apostle hoped to be released through their good offices, chap. i. 95. ii. 24. Nor was he disappointed in his expectation. For, after having been confined two years, he was set at liberty.St. Paul concluded this epistle, as usual, with his apostolical benediction sealed with an Amen, to shew his sincerity in all the things he had written, ver. 23. COMMENTARY. CHAP. IV.-1 Wherefore, my brethren, whom I greatly love, and whom I long exceedingly to see, and who are to be my joy and crown, since ye know that Christ will re-fashion your body, and bestow on you the prize of righteousness, so stand firm in the doctrine of the Lord, O beloved, as I have taught you. 2 Euodia I beseech, and Syntyche I beseech, to lay aside their disputes, and to be possessed of the same friendly disposition towards each other, which the Lord requires in his servants. 3 And I entreat thee also, faithful yoke-fellow in the work of Christ, to help these women (Euodia and Syntyche) to compose their differences; who are worthy of this mark of attention, because they courageously maintained the truth of the gospel, along with me and Clement, and the rest of my fellow-labourers at Philippi; whose names I am persuaded are in the book of life, as persons to be saved. 4 Instead of being much grieved with the evils to which ye are Ver. 1.-1. Wherefore, my brethren, &c.]-This being the conclusion and application of the discourse in the preceding chapter, it ought not to have been separated from it.-See 1 Cor. xv. 58. where the discourse and the chapter end with a similar exhortation. 2. Exceedingly longed for.]ETITOTO, The Hebrews gave this appellation to things which they greatly valued, and which were the objects of their strongest desire. In this place the word expresses likewise the apostle's longing to see the Philippians. 3. And crown.]-St. Paul often compared his labours in the gospel to the combats in the games. Here, by an elegant and bold figure, he calls his Philippian converts his crown, in allusion to the crowns with which the victors in the games were rewarded. His meaning is, that their conversion and perseverance would procure him much honour and a great reward at the judgment. 4. O beloved. It is scarce possible to express affection more strongly than the apostle hath done in this short verse, by the various tender epithets which he bestowed on the Philippians; not in flattery, but from the real feelings of his heart, penetrated not only with gratitude for their attention to him in his distress, but with esteem on account of the excellence of their character and behaviour. Ver. 2. To be of the same mind in the Lord.]—To auro govεIV. Because the word ev signifies to care for, as well as to think, Whitby is of opinion, that the apostle exhorted these women to promote the gospel with one soul; and supports his opinion by this argument, that no one can be of the same judgment with another, merely by entreaty. Ver. 3-1. True yoke-fellow.)-From 1 Cor. vii. 7, 8. it is more than probable that Paul was never married. But Eusebius, Hist. iii. 30. tells us, the ancients thought otherwise. And therein they have been followed by some of the moderns, who suppose the apostle's wife was here addressed. But the gender of the adjective, which is masculine, Cuyo, shews that this yoke-fellow was a male: Whereas if the apostle had addressed a female, he would have writ ten y. Erasmus indeed affirms, that the Greek vocatives, though masculine in their termination, are sometimes feminine in their signification. But in this he is contradicted by Estius.-Beza, following Theophylact, gives it as his opinion, that this yoke-fellow was the husband either of Euodia or of Syntyche; and that these women were female presbyters. I also think the husband of one of these women was meant here; and that he is called true yoke-fellow, on account of his excellent character as a husband.--Others suppose the jailor was addressed by the title of true yoke-fellow, because being one of the apostle's chief converts at Philippi, he had assisted him in the gospel.-Mill thinks Epaphroditus was the apostle's yoke-fellow, and that the women to be helped by him at Philippi, had laboured with the apostle and Clement in Rome. But on this supposition, Epaphroditus, at the time the apostle wrote, must have been at Philippi, contrary to Philip. ii. 28.-If none of the above suppositions is admitted, some one or other of the bishops or deacons, mentioned chap. i. 1. may have been addressed by the title of yoke-fellow.--And with respect to Euodia and Syntyche, I think they laboured with the apostle and Clement at PhiTippi, either when he planted the church there, or in some of the visits which he afterwards made to the Philippians. It is true, Clement, by his name, appears to have been a Roman; yet, as Philippi was a Roman colony, he may have been converted there, and may have assisted the apostle soon after his conversion, or in some after period. 2. Who for the gospel have combated together with me.]-Probably some Judaizing teacher at Philippi had endeavoured to draw Euodia and Syntyche to the party. But these zealous women bay. ing steadily opposed his corrupt doctrine, the apostle calls it very properly, a combating together with him, and with Clement, and with the rest of his fellow-labourers.'-Or, these women, as Theophylact thought, may have been aged widows, whose office it was to instruct the younger of their own sex; and who may have met with much trouble and persecution, both from the unbelieving Jews and Gentiles, while they faithfully discharged their duty.That there were anciently in the church aged widows, employed to teach the younger of their own sex the principles and precepts of the gospel, appears from 1 Tim. v. 15. And that the suffering of persecution for the gospel required as great an exertion of courage as the Grecian games, is intimated Heb. x. 32. where it is termed out, a combat of sufferings. 3. And with Clement.-The ancient Christian writers tell us, that this is the Clement who afterwards became bishop of the church at Rome, and who, to compose some dissensions which had arisen in the church at Corinth, about their spiritual guides, wrote an epistle to the Corinthians, which is still extant. 4. Whose names are in the book of life.]-In scripture there are two books mentioned, in which men's names are said to be written. 1. A book in which the names of those are written whom God allows to live on earth. Of this Moses speaks, Exod. xxxii. 32. 'If not, blot me, I pray thee, out of thy book which thou hast written.' Also, Isaiah, chap. iv. 3. Every one written among the living in Jerusalem.'-2. A book in which the names of those who are to inherit heaven and eternal life are written. Of this book our Lord speaks, Luke x. 20. Rather rejoice because your names are written in heaven.' Also the apostle, Heb. xii. 23. 'First-born who are written in heaven.'-This book is called, Rev. xiii. 8. 'The book of life of the Lamb;' and, Rev. xxi. 27. "The Lamb's book of life.'-Of this book Christ likewise hath spoken, Rev. xxii. 19. 'If any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city. To this book Malachi refers, chap. iii. 16. 'A book of remembrance was writ ten for them that feared the Lord, and that thought upon his name.' These things, however, are not to be taken literally. They are metaphors formed on the customs of men, to signify God's purpose concerning the persons whose names are said to be written in these different books. Wherefore, when the apostle saith concerning his fellow-labourers, that 'they are written in the book of life,' he refers to the second mentioned book; and only expresses his charitable belief concerning them, that being faithful labourers, they were to be rewarded with eternal life. Ver. 4. Rejoice in the Lord.]-Since our joy is to be in the Lord, it must flow from a sense of our relation to him as his disciples; and from our belief of the great discoveries which he hath made to us in the gospel, concerning the counsels of God for our salvation, con 270.) a second time, rejoice ye. (See ch. iii. 1. 1 Thess. v. 16. note.) 5 Let your moderation' be known to all men.2 The Lord is nigh.3 6 Be anxiously solicitous about nothing, but in every thing by prayer and (dance) deprecation, with thanksgiving, let (ra anμara) your requests be made known to God. 7 And the peace (Rom. i. 7. note 4.) of God, which surpasseth all understanding, will guard your hearts, and your minds, (v, 167.) through Christ Jesus. 8 Finally, brethren, whatever things are true, whatever things ARE venerable, whatever things ARE just, whatever things ARE pure, whatever things ARE (popian, Scapula) benevolent, whatever things ARE of good fame, if THERE BE any virtue,2 and if any praise BE DUE, (dozıçırdı) attentively consider these things; 9 (A x) Which also ye have learned, and received, (see Col. ii. 6. note,) and heard, and seen in me: These things practise, and the God of peace will be with you. 10 (4) But I rejoiced greatly in the Lord,' that now at length ye have made your care2 of me to flourish again, (69 ~ xx, 218.) in which indeed ye were careful, (chap. ii. 2. note,) but ye had not an opportunity.3 exposed, rejoice in the Lord always: and as this temper is highly becoming Christians, I say a second time, Rejoice ye. 5 Let your moderation be evident to all men. For the Lord is nigh you; both to mark how ye behave, and to assist you against your oppressors. 6 Resigning yourselves to the disposal of God, be anxiously solicitous about nothing; but in every difficulty, by prayer for what is good, and deprecation of what is evil, with thanksgiving for mercies received, make known your desires to God, who, if he sees it fit, will grant your requests: or, if not, these devout exercises will enable you to bear with patience whatever affliction God allots to you. 7 And in this course of humble resignation, the hope of the peace of God, which is the portion of his children, and which is a blessing so great that it surpasseth all human comprehension, will guard your affections and your understanding, through Christ Jesus, against the fear of suffering and of death. 8 Finally, brethren, that I may recommend virtue to you in all the different forms in which it hath been set forth, whatever things are conformable to truth, whatever things are honourable, whatever things are just, whatever things are pure, whatever things are benevolent, whatever things are of good fame, if there be any virtue in these things, and if any praise be due to the persons who do them, attentively consider these things ; 9 Which things also ye have learned from me, and received as the will of God, and have heard that I practise, and seen me do: These things be ye careful to practise; and the God who hath made peace between himself and us, by the mediation of his Son, and who is the giver of all peace, will be with you, to assist and bless you. 10 But before I conclude I must tell you, that on the arrival of Epaphroditus I rejoiced greatly in the Lord, who directs all events, that now at length, by your present which I received from Epaphroditus, ye have made your care of me to flourish anew ; (1943 w, sup. рazuar) in which concern for my happiness ye were indeed careful before, but ye had not an opportunity of shewing it. cerning his own beneficent government of the world for the good of his church, and concerning his return to judge the world in righteousness, and to render to every one according to his deeds. This joy must flow also from our belief of the promises which Christ hath made to us, concerning the pardon of sins, the assistances of his Spirit, the efficacy of his power to preserve us from the snares of the devil, the resurrection of the body, the life everlasting of the righteous, the creation of the new heavens and new earth for the righteous to dwell in, and their eternal felicity in that happy country. The apostle exhorted the Philippians to rejoice always in the Lord, not only because the discoveries and promises of the gospel are a permanent source of joy to believers, but be cause the joy flowing therefrom was able to support them, both under the fear and the feeling of the sufferings to which they were then exposed. Ver. 5.-1. Let your moderation be known.]-TO STIINES here stands for 7x12: Ess. iv. 20.-Moderation means meekness under provocation, readiness to forgive injuries, equity in the management of business, candour in judging of the characters and actions of others, sweetness of disposition, and the entire government of the passions. See Titus iii. 2. James iii. 17. 2. To all men.The apostle desired the Philippians to make their moderation evident to all men, because thereby they would effectually recommend their religion to their persecutors. In this sentiment Peter agreed with Paul, 1 Pet. ii. 12. 3. The Lord is nigh.-Eyys signifies nigh, either in respect of place or time. Here I understand it of place. The Lord is beside you, observing your behaviour. If it is understood of time, the meaning is, the Lord will soon come and destroy the Jewish commonwealth; so that the power of one class at least of your enemies will shortly be at an end. Ver. 6. With thanksgiving.]-On this Beza remarks, that David, after beginning his prayers with complaints and tears, generally ended them with thanksgivings.-The exhortation in this verse implies, not only that the afflicted have many mercies for which they ought to give God thanks; but that they ought to be thankful for their very afflictions, because they are the means by which the Father of their spirits maketh them partakers of his holiness, in order to fit them for living with himself in heaven for ever. Ver. 7.-1. The peace of God.]-This I take to be the happiness which God has prepared for the righteous in the life to come; called also, the rest of God. And to that interpretation the characters here given of the peace of God agree:-it is so great that it sur passeth human understanding to comprehend it; and the hope of enjoying it, is the most effectual preservative of the affections and thoughts from sin. Others by the peace of God understand, the peace arising from reconciliation with God through Jesus Christ; others, the peace which God himself possesses in the enjoyment of his infinite perfections. In this latter sense of the phrase, the apostle's meaning is, that the pleasures which good dispositions afford, have a great efficacy in making men stedfast in the profes sion of religion.-The phrase peace of God, is used only here and Col. iii. 15. where it signifies the peace which God enjoys. 2. Will guard your hearts and your minds.evens. This is a military term, expressive of the watching of soldiers in a fortified town, which is besieged by enemies without, and which has mutinous inhabitants within. It is elegantly used on this occasion, to denote the efficacy which the firm expectation of the happiness of heaven hath, to subdue the passions of the human heart, and to fortify the thoughts against the suggestions of the devil, and the sophistry of wicked men.-Beza observes, that the apostle divides the soul into two parts, xgx and venue, heart and mind. The former is the seat of the will and affections; the latter, the seat of reason and memory. Wherefore, the guarding of the mind, is the securing it, not only against the false reasonings of infidels, sceptics, and wicked men, but against the fiery darts of the devil; those evil thoughts which the devil suggests, to seduce men to sin. Ver. 8.-1. Finally, brethren, &c.]-The Greek philosophers were as keen as the moderns, in their disputes concerning the foundation of virtue. These disputes the apostle did not think fit to settle. But being anxious to make the Philippians virtuous, he mentioned in this exhortation all the different foundations on which virtue had been placed, to shew that it does not rest on any one of these singly, but on them all jointly; and that its amiableness and obligation result from the union of the whole. 2. If there be any virtue, and if any praise.]-The Clermont MS hath here, TIS ETIVOS ATISH, if there be any praise of know. ledge. Some copies of the Vulgate read, laus disciplinæ, any praise of discipline, was τns was. But the common read. ing is best supported, and agrees well with the context. Ver. 10.-1. I rejoiced greatly in the Lord.]-Here, as in many other passages of his writings, the apostle shews the deep sense which he had of Christ's governing the affairs of the world for the good of his servants. For, this new instance of the Philippians' care of his welfare, he ascribed expressly to the providence of Christ. 2. Ye have made your care of me to flourish again.]-AVISλETE TO UTIR SHOU Peovy. The same sense avaλ hath, Ezek. xvii. 24. LXX. In this figurative expression, the apostle likened the Philippians' care of him to a plant which withers and dies in win. ter, 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 in. sinuated 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. 3. Ye had not an opportunity.]-Hexago S. Chrysostom salth 11 I do not speak THIS (iri, 254.) because I WAS UNHAPPY (x1') in want. For I have learned, in whatever state I am, to be contented.2 12 I both know to be humbled, and I know to abound. Every-where, and in all things, I am instructed both to be filled and to be hungry, both to abound and to suffer want.2 13 I am able to BEAR all things through Christ, who strengtheneth me.1 14 Notwithstanding, ye have done well,1 when ye jointly communicated TO ME in my affliction. 15 And know ye also, O Philippians, that in the beginning of the gospel, when I went forth (ano, 86. 2.) in Macedonia, no church communicated with me, in the matter of giving and receiving, but ye only. 16 For even WHEN I WAS in Thessalonica,1 ye sent indeed once and again to my necessity. 17 Not because I earnestly seek1 a gift, but I earnestly seek fruit that may abound to your account. 18 Now I have all things' and abound: I am filled, having received from Epaphroditus the things sent by you, a smell of a sweet savour, a sacrifice acceptable, well-pleasing to God. 19 (4) But my God will supply all your wants, through Christ Jesus, according to his riches in glory.1 11 I do not speak thus feelingly of the renewal of your care, because I was unhappy in poverty. For I have learned, in whatever state I am, to be contented; knowing that what God appoints is best. But I rejoiced in your present, as a fresh expression of your love. 12 I both know to be humbled by living in poverty, and I know to abound in riches. Every-where, and on all occasions, I am well instructed, both to bear fulness of bread, and to be hungry; both to abound in the conveniencies of life, and to be deprived of them, without being elated in the one case, or depressed in the other. 13 In one word, I am able to bear all situations through the assistance of Christ, who strengtheneth me. 14 Notwithstanding I am able through Christ to bear every state, ye have done well, when ye jointly communicated a supply to me in my imprisonment. 15 Now, to shew you how seasonable your present was, and that I honoured you by accepting it, know ye also, O Philippians, that after I first preached the gospel to you, when I went forth in Macedonia to preach, no church communicated with me in the matter of giving me money, and of my receiving money from them, but ye only; I received money from no church but yours. 16 For such was your love, that even when I was in Thessalonica ye sent twice to supply my necessity; and I accepted your present, that I might make the gospel free of expense to the Thessalonians. 17 I mention your repeated presents, not because I earnestly desire a gift, but because I earnestly desire fruit among you, that may abound to your account at the day of judgment. For by my gratitude I wish to encourage you in doing good works. 18 Now I possess all things necessary, and live in plenty: I am filled, so as to wish for nothing more, having received from Epaphroditus the things sent by you; which work of charity done to me, the apostle of Christ suffering for the gospel, is a smell of a sweet savour, even a sacrifice acceptable and well-pleasing to God. 19 But though I can make no return to you in kind, ye shall feel no want through your liberality to me. For God whom I serve will supply all your wants, through Christ Jesus, according to the greatness of the power which Christ, as governor of the world, exercises in his glorious state of exaltation. this phrase was commonly used to express one's want of ability to do a thing. And it must be acknowledged that this meaning suits the character of the Philippians well. Yet, as the phrase may have either meaning, and we are ignorant of the circumstances of the Philippians, I have retained the common translation. Ver. 11.-1. I do not speak this because I was unhappy in want.] -The apostle meant to tell the Philippians, that the joy occasioned by their liberal present was not because he was unhappy in his poverty, and was relieved by them, but because their gift was a new proof of their respect for, and care of their spiritual father.The apostle delighted in the elliptical manner of writing. But the structure of his discourse commonly, as in the present instance, directs us to the words which are necessary to complete his meaning. 2. For I have learned, in whatever state I am, to be contented.] -Auтagrμs sive, literally, to be self-sufficient, that is, to be perfectly contented with what I have. Ver. 12.-1. I am instructed both to be filled and to be hungry.] -This is an explication of the general expression in the preceding clause: 'I both know to be humbled, and I know to abound.' The word un properly signifies, I am initiated in the mysteries. But as the initiated were believed to be instructed in the most excellent and useful knowledge, the word signifies to be completely instructed in any science or art. Perhaps the apostle used it on this occasion, to insinuate that his bearing both adversity and prosperity properly, was a sacred mystery, in which he had been initiated by Jesus Christ, ver. 13. and which was unknown to the men of this world. 2. Both to abound and to suffer want.]-As the apostle in the preceding clause had mentioned food, we may suppose that in this he meant clothing, lodging, &c. Ver. 13. Through Jesus Christ, who strengtheneth me.]-This is not arrogant boasting. For the apostle glories not in his own strength, but in the strength of another. The fathers, as Whitby informs us, observed three things on this passage:-1. That the virtue of contentment requires much exercise, learning, and meditation. 2. That it is as difficult to learn how to be full, as to be hungry; abundance having destroyed more men than penury, and exposed them to more pernicious lusts. 3. That our proficiency in this or in any other virtue, is to be ascribed, not to ourselves, but to the divine assistance." Ver. 14. Notwithstanding, ye have done well.]-Here the apostle teaches us, that the servants of Christ are not to be neglected in their afflictions, because they have learned to bear them patiently. Ver. 15. When I went forth in Macedonia.]—'Ors (EASON TO Μακεδονίας. In our Bible this is translated, When I departed from Macedonia.' But that translation is wrong, as appears from ver. 16. where the apostle saith, the Philippians sent once and again to his necessity in Thessalonica. For, Thessalonica being the chief city of Macedonia, their communicating with him in the matter of giving and receiving, was not after he departed from Macedonia, but whilst he was in that country.-Some are of opinion that the translation should be, 'when I was departing, or about to depart from Macedonia.' But although the Greek may bear this translation, it will not remove the difficulty. For, as the Philippians sent money twice to the apostle, their first present, at least, could not be received when he was departing. I therefore think EASY TO Maxadorias must be translated, went forth in Macedonia, namely, to preach; agreeably to the signification of *=* în the phrase o pegous, in part See Ess. iv. 86. 2. Ver. 16. For even when I was in Thessalonica.]-Chrysostom observes, that the emphasis in this sentence shews how much the inhabitants of so small a town as Philippi were to be commended, for contributing so generously to the apostle's maintenance while in Thessalonica the metropolis of Macedonia, that the gospel might be the more acceptable to the Thessalonians, being preached to them without any expense to them. Yet it must be remembered, that even in Thessalonica the apostle maintained himself more by his own labour than by the contributions of the Philippians, 1 Thess. ii. 5-9. 2 Thess. iii. 7-9. Ver. 17. Not because I earnestly seek.]-So ICT properly signifies. The apostle's meaning, as Pierce expresseth it, is, "Nor do I mention all this because I am desirous of a gift from you, now or at any time, for the sake of the gift itself. But what I desire on all such occasions is, that your religion may produce such good fruits as may turn to account to you." Ver. 18.-1. Now I have all things.]-Ax savтa. Here our translators have followed the Vulgate, Habeo autem omnia.Estius observes, that one of the meanings of axis, to receive rent from lands, or wages for labour. If so, the clause might be translated, 'I have from you all things.' And by using this word the apostle may have insinuated, that what he had received from the Philippians was due to him, on account of his having preached the gospel to them. 2. The things sent.]-Besides money, the Philippians may have sent to the apostle clothes and other necessaries. 3. A smell of a sweet savour, a sacrifice acceptable, well-pleas ing to God. These were the epithets anciently given to all the kinds of sacrifices; not only to the peace and thank-offerings, but to the burnt-offerings and sin-offerings. See Eph. v. 2. note 2. Here they are given to the present which the Philippians sent to the apostle; not because that present partook of the nature of any sacrifice or offering whatever, as is plain from this, that it was offered immediately to the apostle, and not to God; but merely to 20 (, 106.) Wherefore to God, even our Father, BE the glory for ever and ever. Amen. 21 Salute every saint in Christ Jesus. The brethren' who are with me salute you. 22 All the saints salute you, and especially those of Cæsar's household.1 23 The grace of our Lord Jesus Christ BE with you all. Amen. (See Eph. vi. 24. note.) 20 Wherefore, let us join heartily in ascribing to God, even our Father, who hath exceedingly loved us in Christ, the glory of infinite goodness; and let us do so for ever and ever. Amen. 21 Wish health in my name to every one in your city, who professeth to believe and obey Christ Jesus. The preachers of the gospel who are with me, wish you health. 22 All the Christians in Rome wish you health, and especially the Christians in Cæsar's family, who by this testify their esteem of you, as on account of your faith, so on account of your affection to me. 23 I now give you my apostolical benediction: May that favour of our Lord Jesus Christ which he bestows on his faithful disciples, remain with you all. Amen. shew how acceptable to God that work of charity was, which the Philippians had performed to the suffering apostle of Christ.-The same observation may be applied to the exhortation, Heb. xiii. 16. 'But to do good and to communicate forget not, for with such sacrifices God is well pleased.' See also 1 Pet. ii. 5. where the spiritual sacrifices of prayer and praise are mentioned. Ver. 19. According to his riches in glory.]-Beza thinks av 8 here may be translated gloriously. Ver. 20. To God, even our Father.]-xxx vinay be rendered, To our God and Father.' But the sense is the same. Ver. 21. The brethren who are with me.]-As the brethren are distinguished from the saints, ver. 22. they are supposed to be his fellow-labourers in the gospel, mentioned in the end of his epistles to the Colossians and to Philemon; namely, Aristarchus, Mark, Jesus called Justus, Epaphras, Luke, and Demas. Ver. 22. And especially those of Cæsar's household.]-Kragos 5. This may signify either the members of Caesar's family, or his household servants, or the officers of his court, or his guards. Some of the ancients pretend that Paul held an epistolary correspondence with Seneca, Nero's preceptor. But there is no evidence of this.-Among the emperor's doinestics there were Jewish slaves, who having heard the apostle, or some other person, preach the gospel at Rome, had embraced the Christian faith. Also, there may have been in Nero's family natives of Rome, who, being im pressed with the truth of the gospel, had become Christians. Nay, the apostle may have been favourably regarded by Poppaa, the emperor's wife. For Josephus, who was introduced to her by some of her Jewish slaves, (see Philip. i. 13. note 1.), and was ac quainted with her character, tells us, Antiq. lib. xx. c. 7. s 4, that she was a worshipper of the true God,' or a Jewish proselyte of the gate. This she might be, though in other respects sufficiently blamable. Here Beza remarks, what else was this, but that God reigned in the midst of hell?-The salutation from the brethren in the emperor's family, must have been a great consolation to the Philippians. For when they heard that the gospel had got footing in the palace, they would naturally presage the farther progress of it in Rome. And the respect which persons, such as the Christians in Cæsar's house, expressed for the Philippians, could not fail to fill them with joy. To conclude, though the apos tle hath not mentioned it in any of his letters, we may believe, that not long after this epistle was written, he obtained a fair hearing and an honourable release, through the good offices of the Christians in Nero's family, as well as on account of the justice of his cause. PREFACE. COLOSSIANS. LAODICEA, Hierapolis, and Colosse, mentioned Col. iv. 13. as cities in which there were Christian churches at the time this epistle was written, were situated not far from each other, in the Greater Phrygia, an inland country in the Lesser Asia. Of these cities Laodicea was the greatest, being the metropolis of Phrygia, and near it stood Colosse by the river Lycus where it falls into the Meander. Colosse, though inferior in rank to Laodicea, was a great and wealthy city, and had a Christian church, which perhaps was more considerable than the churches in Laodicea and Hierapolis, on account of the number and quality of its members; and therefore it merited the attention which the apostle paid to it, by writing to the Colossians the epistle in the canon which bears their name. The inhabitants of Phrygia were famous for the worship of Bacchus, and Cybele the mother of the gods. Hence she was called Phrygia Mater, by way of distinction. In her worship, as well as in that of Bacchus, both sexes practised all sorts of debaucheries in speech and action, with a frantic rage, which they pretended was occasioned by the inspiration of the deities whom they worshipped. These were the orgies (from gy", rage) of Bacchus and Cybele, so famed in antiquity; the lewd rites of which being perfectly adapted to the corruptions of the human heart, were performed by both sexes without shame or remorse. Wherefore, as the Son of God came into the world to destroy the works of the devil, it appeared in the eye of his apostle a matter of great importance, to carry the light of the gospel into countries where these abominable impurities were dignified with the honourable appellation of Religious worship; especially as nothing but the heaven-descended light of the gospel could dispel such a pernicious infatuation. That this salutary purpose might be effectually accomplished, St. Paul, accompanied by Silas and Timothy, went at different times into Phrygia, and preached the gospel with great success in many cities of that country, as we are informed by Luke in his history of the Acts of the Apostles, and as shall be proved more particularly in the following section. SECT. I.—Shewing that the Apostle Paul preached the Gospel, and planted Churches in Colosse, Laodicea, and Hierapolis. FROM the history of St. Paul's travels given by Luke, it appears that his constant custom was, to go directly to the chief cities in every country where he proposed to introduce the gospel. This method he followed, first, Because in the great cities he had an opportunity of making the doctrine of salvation known to multitudes at once; and among others, to persons of station and education, who being best qualified to judge of the nature and evidences of the gospel, their example, if they embraced the gospel, he knew would have a powerful influence on others.-Secondly, Because whatever corruption of manners prevailed among the natives of any country, he supposed would be more predominant in the great cities than any-where else; and being there supported by all the countenance which authority and example could give them, he foresaw that the triumphs of the gospel, in overthrowing these corruptions thus supported, would be the more illustrious.-The apostle's constant custom, therefore, being to go directly to the great cities in all the heathen countries, they must be mistaken who are of opinion, that Paul, in his journeys through Phrygia, never once visited either Colosse, or Laodicea, or Hierapolis, notwithstanding we are told, Acts xvi. 4. that Paul and |