Paul and Timotheus, the servants of Christ Jesus, to all the saints in Christ Jesus which are at Philippi Philippians 1:1-3 Paul's greeting to the Philippians J. Parker, D. D. 1. Servants of Jesus Christ is the most royal title which human beings can assume. 2. Saints take precedence of bishops and deacons forasmuch as character is immortal, while office is but temporary. 3. All blessing is with the absolute; even the chief of the apostles can only bless ministerially, not primarily. I. THE POWER OF MEMORY. Remembrance is a very heaven or hell. Memory follows man like his own shadow. A man of gladsome recollections can never be absolutely alone. Whenever the apostle took an excursion across the mountains and through the valleys of his gone lifetime he caught sight of the loving Philippians, and their very names gladdened him — as a long-absent traveller might be gladdened by the pinnacles of the city of his home. II. MAN SERVES GOD BY AIDING GOD'S SERVANTS. Paul thanked God for the blessing of kind, helpful men. III. THE MORE ENLARGED AND SUSCEPTIBLE THE HEART, THE MORE EASILY CAN SERVICE BE RENDERED TO IT. It is easier to win the benediction of a great and noble heart than of a withered and sapless bone. Look at Elisha and the woman of Shunem; see Christ blessing the woman for her one box of nard; and Paul prostrating himself before God at the little kindnesses of the Philippians. IV. HOW GOOD A THING IT IS TO SERVE THE GREAT, AND INFERENTIALLY, HOW SUBLIME A THING TO LIVE AND DIE IN THE SERVICE OF THE GREATEST. If Paul remembered these benefactions, he has also left this testimony: "God is not unrighteous to forget your work of faith and labour of love." In both cases it is a question of memory. Nor will God forget the man who never does a good deed. V. EACH OF US SHOULD LEAVE A MEMORY THAT SHALL BE CHERISHED AND BLESSED. A noble life is not necessarily made up of great efforts, but of little acts of consideration, well-timed smiles of encouragement, gentle words and generous interpretations. Not one of us, how hidden and feeble soever, need live a sterile life. VI. EVERY MAN MUST DETERMINE FOR HIMSELF THE MEMORY HE LEAVES BEHIND HIM; whether he will so live that "every remembrance" of him shall induce thankfulness to God, or his name be a burden which memory would willingly cast off. VII. PAUL STANDS FORTH AS AN ILLUSTRIOUS MAN WHILE THE PHILIPPIANS ARE NOT KNOWN TO US BY MORE THAN THEIR GENERAL NAME. The hidden workers are not on that account to deem themselves useless. Where would the oak be but for invisible agents? ( J. Parker, D. D. )

Benson Commentary Philippians 1:1 Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons: Php 1:1-2 . Paul and Timotheus, servants of Jesus Christ — St. Paul, writing familiarly to the Philippians, does not style himself an apostle. And under the common title of servants, he tenderly and modestly joins with himself his son Timothy, who had attended him in his general travels in those parts, had come with him to Philippi, not long after the apostle had received him, ( Acts 16:3 ; Acts 16:12 ,) and had doubtless assisted him in preaching the gospel there. To all the saints — The apostolic epistles were sent more directly to the churches, than to the pastors of them; with the bishops and deacons — The former properly took care of the internal, or spiritual state of the church, the latter of the externals, 1 Timothy 3:2-8 ; although these were not wholly confined to the one, nor those to the other. The word ????????? , bishops, or overseers, here includes all the presbyters at Philippi, as well as the ruling presbyters: the names bishop and presbyter, or elder, being promiscuously used in the first ages. See on Acts 20:28 . Grace be unto you, &c. — See on Romans 1:7 . Philippians 1:2 Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ. Philippians 1:3 I thank my God upon every remembrance of you, Php 1:3-8 . I thank my God upon every remembrance — Or mention, as ????? equally signifies; of you — Whether before the throne of grace, or when conversing with my fellow-Christians. The clause may also be rendered, I thank my God for all your kind remembrance of me, namely, (as he partly at least means,) with respect to the supplies they had sent him. Always in every prayer of mine — He never failed, it seems, to pray for the churches when he prayed for himself; making request — That God would bestow on you an increase of every spiritual blessing; with joy — Joy peculiarly enlivens prayer. As love reigns in the epistle to the Ephesians, so does joy reign in this; the sum of the whole epistle being, I rejoice; rejoice ye. For your fellowship in the gospel — That you have united with us in embracing the gospel, and are joint partakers with us of its blessings; and so have fellowship also with all true Christians; from the first day — Of my preaching it among you; though soon attended with violent persecution, even with the scourging and imprisonment of myself and my fellow- labourer; and that you have persevered in the profession thereof from the time that you first embraced it. Or, the meaning may be, I thank God for your having received the gospel, from the first day of your receiving it until now. Being confident (and the grounds of his confidence are mentioned in the following verse) that he who hath begun a good work in you — Who hath not only done a good work for you, in justifying you, and giving you peace with himself through our Lord Jesus Christ, ( Romans 5:1 ,) but has wrought a good work in you; in your minds and hearts, by enlightening and quickening, regenerating and renewing you after his image, Titus 3:5 : or, in beginning to sanctify you; will perform it until the day of Jesus Christ — Will carry it on till it come to perfection, and, at the second coming of Christ, issue in glory. Even as it is meet — ??????? , just, reasonable; for me to think this of you all — To have this good opinion and confidence. Why? He does not say, because of an eternal decree, or because the saints must of necessity persevere; but, because I have you in my heart — I affectionately remember you; inasmuch as both in my bonds — In this my imprisonment; and in the defence and confirmation of the gospel — In what I do and suffer for its defence and confirmation; ye all are partakers of my grace — That is, you have manifested that you possess the same grace that I myself have, in that you have done and suffered the same things which I have done and suffered. Or, as the clause may mean, because you are sharers in the afflictions which God hath vouch-safed me as a grace or favour. In other words, It is just or reasonable for me to think this concerning you all, (namely, that you will continue in the grace of God,) because you have been and are joint partakers with me, both of grace and of the sufferings by which grace is tried and manifested: or, The sufferings you have endured, and the things you have done, have manifested both the reality and the greatness of your grace; and therefore I cannot doubt of your perseverance. For God — To whom I appeal for the truth of what I say; is my record — Bears me witness; how greatly I long after you all — How vehemently I love you, or long after your prosperity, in spiritual things; in the bowels of Jesus Christ — With such a sincere, fervent, and spiritual love as has been wrought in me by Christ, and resembles that love which he bears to his members. In Paul, not Paul lives, but Jesus Christ; therefore he longs for them with the bowels, the tenderness, not of Paul, but of Jesus Christ. Philippians 1:4 Always in every prayer of mine for you all making request with joy, Philippians 1:5 For your fellowship in the gospel from the first day until now; Philippians 1:6 Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ: Philippians 1:7 Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers of my grace. Philippians 1:8 For God is my record, how greatly I long after you all in the bowels of Jesus Christ. Philippians 1:9 And this I pray, that your love may abound yet more and more in knowledge and in all judgment; Php 1:9-11 . This I pray, that your love — To God and one another, and all mankind which you have already shown; may abound yet more and more — The fire which burned in the apostle’s breast never says, It is enough; in knowledge — Arising from, and attended with, a more perfect knowledge of God, of Christ, and of spiritual things in general; and in all judgment — Or rather, in all sense, or feeling, as ???? ???????? signifies: that is, That you may have a spiritual sense and taste, or an experimental knowledge and feeling of God’s love in Christ to you. Our love must not only be rational, but it must be also experimental: we must not only understand and approve the reasons why we should love God and one another; but we must know and feel that we do so; that ye may approve — Greek, ??? ?? ?????????? , that ye may try, or prove by experience; things that are excellent — Not only that are good, but the very best; the superior excellence of which is hardly discerned but by the adult Christian. The original expression, ?? ?????????? , is, literally, the things that differ: that you may discern the real difference which there is in things, namely, in matters of doctrine, experience, and practice; how truth differs from, and how much it excels error; how much fervency of spirit, a life of entire devotedness to God, and continual, persevering diligence in the work of faith, patience of hope, and labour of love, differs from and excels lukewarmness of heart, negligence of life, sloth, indolence, and the being weary of well-doing; that ye may be sincere — Upright before God, truly desiring to know and to do his will in all things; and having always a pure intention, or a single eye to his glory, in the choice and pursuit of the best things; and a pure affection, giving him an undivided heart. The original word, ??????????? , from ???? , the shining, or splendour, of the sun, and ????? , to judge, properly signifies such things as, being examined in a bright light, are found pure, and without fault. Applied, as here, to believers, it refers both to their spirit and conduct, and is represented as the proper and natural fruit of that abounding love which the apostle had asked for them in the preceding verse. And without offence — Chargeable with no disposition, word, or action, at which others can justly take offence; but holy and unblameable. The expression properly signifies, giving no occasion of stumbling, namely, to others; and may imply also not stumbling ourselves at the real or supposed failings or faults of others; unto the day of Christ — The day of death, when the time of your trial will be ended. Being filled with the fruits of righteousness — All holy dispositions, words, and actions toward God, our fellow-creatures, and ourselves; which are by Jesus Christ — Through union with him, and grace derived from him, to the glory and praise of God — To whom they are rendered acceptable through Christ’s sacrifice and intercession. Observe, reader, here are three properties of that sincerity which is acceptable to God. 1st, It must bear fruits, all inward and outward holiness, all goodness, righteousness, and truth, Ephesians 5:9 ; (see also Galatians 5:22 ;) and that so abundantly, that we may be filled with them, or all our powers of body and mind, our time and talents, occupied therein. 2d, The branch and the fruits must derive both their virtue and their very being from the all-supporting, all-supplying root, Jesus Christ. 3d, As all these flow from the grace of Christ, so they must issue in the glory and praise of God. Philippians 1:10 That ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ; Philippians 1:11 Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God. Philippians 1:12 But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel; Php 1:12-14 . But I would ye should understand, &c. — As if he had said, Be not discouraged at my sufferings, but observe and consider this for your encouragement; that the things which happened unto me — Greek, ?? ??? ’ ??? , the things relating unto me: the apostle means his being sent a prisoner to Rome, and his being kept in bonds there, together with all the sufferings which had befallen him during his confinement; have fallen out rather unto the furtherance — Than, as you feared, the hinderance; of the gospel; so that my bonds in Christ — Endured for his sake and the gospel’s; are manifest — Are much taken notice of, in all the palace — Of the Roman emperor. The word ?????????? , here rendered palace, was, properly speaking, the place in Rome where the pretor determined causes. Or, according to the more common signification of the word, it was a place without the city, where the pretorian cohorts, or regiments of guards, were lodged. But in the provinces, the governor’s palace was called the pretorium, ( Mark 15:16 ,) both because the governors administered justice in their own palaces, and because they had their guards stationed there. See Acts 23:35 . “Wherefore, though the apostle was himself at Rome when he wrote this, and though the matters of which he wrote were done at Rome, he uses the word pretorium in the provincial sense, to denote the emperor’s palace, because he wrote to persons in the provinces. The knowledge of the true cause of the apostle’s confinement may have been spread through the palace by some Jewish slaves in the emperor’s family, who, happening to hear Paul in his own hired house, were converted by him. At this time, Rome was full of Jewish slaves; and that some such belonged to the palace, or had access to it, we learn from Josephus, De vita sua, who tells us he was introduced to the Empress Poppæa by means of a Jewish comedian. Such of the slaves in the palace as had embraced the gospel, whether heathen or Jews, would not fail to show the officers of the court whom they served, the true nature of the Christian faith, and the real cause of the apostle’s imprisonment; that it was for no crime, but only for preaching a new scheme of doctrine. And, as it was now fashionable among the Romans to indulge a passion for philosophy, and many of them had a strong curiosity to be informed of every new doctrine which was broached, and of every strange occurrence which had happened in the provinces, it is not unreasonable to suppose that the brethren in the palace would explain the Christian religion to the emperor’s domestics, and relate to them the resurrection of its author from the dead; and that some of them who were of high rank, strongly impressed with their relation, embraced the gospel.” And in all other places — In and about the city. “The Christians at Rome were numerous before the apostle’s arrival, but their number was greatly increased by his preaching, and by the preaching of his assistants. It is no wonder then, that in all places of the city,” and its environs, “the real cause of the apostle’s imprisonment, and the true nature of the gospel, were so well known.” — Macknight. And many of the brethren, who were before afraid, waxing confident by my bonds — Or, trusting in the Lord through my bonds, as ?? ????? ?????????? ???? ??????? ??? may be properly rendered; are much more bold to speak the word — Than they were before, in consequence of having observed my constancy in testifying the gospel, and my safety notwithstanding; without fear — Of any sufferings to which they might before have thought themselves exposed for so doing. Philippians 1:13 So that my bonds in Christ are manifest in all the palace, and in all other places ; Philippians 1:14 And many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear. Philippians 1:15 Some indeed preach Christ even of envy and strife; and some also of good will: Php 1:15-17 . Some indeed preach Christ even of envy — Envying my success, or envying me that esteem and reputation which I have in the church, and seeking to gain it to themselves; and strife — Striving to draw people off from approving me to applaud themselves, and being desirous to maintain in the church a party that shall oppose me, and willing to add as many abetters to it as they possibly can. It is probable, as Whitby and many others have observed, that “these were the Judaizing Christians, who, with the gospel, taught the necessity of circumcision, and of the observation of the ceremonial law; for from these arose ?????? ??? ??????????? , strife and dissensions, 1 Corinthians 1:11 ; and 1 Corinthians 3:2 ; zeal, animosities, and contentions, 2 Corinthians 12:20 ; and that on the account of this apostle, whom they would scarce own as an apostle of Christ, 2 Corinthians 7:2 , but rather looked upon as one that walked according to the flesh, chap. 2 Corinthians 10:2 , and would have excluded him from the churches, Galatians 4:16-17 . And yet, at their preaching Christ, though not sincerely, the apostle may be supposed to have rejoiced, because he knew the time was near when the hay and stubble which they built on the foundation should be revealed, and the destruction of the temple and city of Jerusalem, would sufficiently confute their vain additions to the faith.” Some also out of good-will — Faithfully intending to promote the glory of God, the success of the true gospel, and the salvation of mankind, and thereby to give me comfort. The one preach Christ of contention — Or, they who are of contention, as ?? ?? ???????? may be rendered, preach Christ not sincerely — With a holy design of advancing his cause, and of glorifying God; but supposing (though they were disappointed) thereby to add affliction to my bonds — To increase the calamity of my imprisonment, by grieving my mind through their adulterations of, or additions to, the gospel, or their exciting my persecutors to greater virulence against me. But the other of love — To Christ, his gospel, and me; knowing, not barely supposing, that I am set — Placed here at Rome, the metropolis of the empire, a place of the greatest resort, and from whence intelligence of whatever is transacted of importance is soon communicated to the most distant provinces: or, ?????? , I lie, namely in bonds, for the defence of the gospel — For the confirmation of it by my sufferings. They who preached Christ with a pure intention, knew certainly that the apostle was sent to Rome to defend the gospel by suffering for it. For by voluntarily persisting to preach the gospel, although he was, and knew he still should be, exposed to various and great sufferings for preaching it, he gave full proof of his knowledge of its truth and great importance to the salvation of mankind. Philippians 1:16 The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds: Philippians 1:17 But the other of love, knowing that I am set for the defence of the gospel. Philippians 1:18 What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice. Php 1:18-20 . What then? — What shall we think of these attempts, proceeding from such different principles? Shall they grieve us? No, in no wise. For, every way, whether in pretence — Under colour of propagating the gospel; or in truth — With a real design so to do; Christ is preached — And the great doctrine of salvation by him has a wider spread; and I therein do rejoice, yea, and I will rejoice — That is, I shall have cause so to do in regard of the good issue it will have. The love which the apostle bore to Christ, had extinguished in his mind resentment, pride, self-love, and all other evil passions; insomuch that his greatest joy resulted from the advancement of the gospel, even though it was promoted by his enemies. We must observe, however, that though truth is here opposed to pretence, it doth not follow that preaching Christ in pretence means preaching false doctrine concerning him. For the apostle could not rejoice that Christ was preached in that manner. Truth and pretence here relate not so much to the matters preached, as to the views of the preachers. The Judaizers preached the truth concerning Christ, at least in part, when they affirmed him to be the Jewish Messiah. But they did this not purely and sincerely to bring the Jews to believe on him, but also and especially to inculcate at the same time the Jewish ceremonies, and thereby to extend the authority of their ritual law; and by these means ultimately to grieve the apostle, and render his persecutors more bitter against him. But others both preached Christ as the Jewish Messiah, and also inculcated all the great doctrines of his gospel, truly and sincerely intending to bring both Jews and Gentiles to believe aright in him, and to embrace his gospel in its purity. But from whatever motive Christ was preached, according to his true character, it was matter of joy to the apostle. For I know that this — Preaching of Christ, whether from a pure motive or otherwise, or this trouble which I meet with from some of these teachers; shall turn to my salvation — Namely, to the promotion of it, or shall procure me a higher degree of glory; through your prayer — Continuing to be addressed to God for me; and the supply of the Spirit of Christ — More largely communicated to me in answer to it, and enabling me to make a good use of these trials. According to my earnest expectation — According to what I have all along earnestly hoped for; that in nothing I shall be ashamed — Whatever injurious reflections may be cast on my conduct; but that with all boldness — Bearing testimony to every truth of the gospel; as always — Since my call to the apostleship; so now Christ shall be magnified — Shall be honoured, and the interest of his kingdom promoted; in my body, however it be disposed of, whether by preserving its life, or allowing it to be put to death — For the confirmation of the gospel. How that might be, he did not yet know. For the apostles did not know all that should befall them, but were left in uncertainty with respect to many things, that they might have cause for the exercise of faith and patience. Philippians 1:19 For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ, Philippians 1:20 According to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by life, or by death. Philippians 1:21 For to me to live is Christ, and to die is gain. Php 1:21-23 . For to me to live is Christ — As my life, both natural and spiritual, is from Christ, so to serve and enjoy him is the supreme end of my life, and I value it only as it is capable of being employed in glorifying him, to know, love, and follow whom, is my glory and my joy. But if I live in the flesh, &c. — Here he begins to treat of the former clause of the preceding verse: of the latter he treats Php 2:17 . This is the fruit of my labour — This is the fruit of my living longer, that I can labour more. Glorious labour, desirable fruit! In this view long life is indeed a blessing. Yet what I shall choose I know not — That is, if it were left to my own choice. For I am in a strait betwixt two — The two things mentioned immediately. The original expression, ????????? ?? ??? ??? , is translated by Doddridge, I am borne two different ways, it being, he thinks, an allusion to a ship stationed at a particular place, and riding at anchor, and at the same time likely to be forced to sea by the violence of the winds; presenting us with a lively representation of the apostle’s attachment to his situation in the Christian Church, and the vehemence of his desire to be unbound, as ???????? may be rendered, that is, to weigh anchor, and set sail for the heavenly country. Having a desire — ????????? , a coveting, or strong desire, as Macknight renders the word; see on 2 Corinthians 5:4 ; 2 Corinthians 5:8 : to depart — To have my soul separated from my body, and to escape from bonds, the flesh, and the world; and to be with Christ — In paradise, Luke 23:43 ; admitted to the immediate, full, and constant enjoyment of him, in comparison whereof the nearest access to him, and fullest enjoyment of him in this world, are but absence. Which is far better — Greek, ????? ?????? ???????? , by much far better. Or, as Dr. Doddridge renders the clause, is better beyond all expression. Indeed, as the doctor observes, the apostle seems to labour for expression, using the highest superlative which it is perhaps possible to form in any language. It is justly observed by the last-mentioned writer, that this text plainly proves the separate spirits of good men are with Christ immediately after the death of their bodies, in such a manner that their state is far better than while they continue in this world; which certainly a state of insensibility, or the sleep of the soul, which some maintain, cannot possibly be. Some indeed think the apostle might speak thus though the soul sinks into insenbility at death; because, say they, in that case, the time between death and judgment must be reckoned as nothing. But, as Dr. Whitby justly observes, “could St. Paul think a state of insensibility much better than a life tending so much as his did to the glory of God, to the propagation of the gospel, and the furtherance of the joy of Christians? Could he call such an insensate state a being with Christ, and a walking by sight, in opposition to the life of faith?” 2 Corinthians 5:7-8 . Certainly it is at least evident from what the apostle here says, if there be any such middle state of insensibility between death and the resurrection, he had no knowledge or expectation of it; for if he had known of any such state, he undoubtedly would have thought it a thousand times better to live, and promote the cause of Christ and religion on earth, than by dying to fall into it. Besides, how could he say that he had a desire to be with Christ, if he knew he was not to be with him till after the resurrection? This, however, will not at all disprove the doctrine which maintains that pious men will receive a large accession of happiness after the resurrection: a truth declared in many other passages of Scripture. “The use of philosophy, it hath been said, is to teach men to die. But, as Fielding has observed, one page of the gospel is more effectual for that purpose than volumes of philosophy. The assurance which the gospel gives us of another life is, to a good mind, a support much stronger than the stoical consolation drawn from the necessity of nature, the order of things, the emptiness of our enjoyments, the satiety which they occasion, and many other such topics, which, though they may arm the mind with stubborn patience in bearing the thought of death, can never raise it to a fixed contempt thereof, much less can they make us consider it as a real good, and inspire us with the desire of dying, such as the apostle on this occasion strongly expressed.” — Macknight. Philippians 1:22 But if I live in the flesh, this is the fruit of my labour: yet what I shall choose I wot not. Philippians 1:23 For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better: Philippians 1:24 Nevertheless to abide in the flesh is more needful for you. Php 1:24-26 . Nevertheless, to abide in the flesh — In the body; is more needful for you — And the rest who have embraced the gospel. For, as he said to the elders of the church at Ephesus, he foresaw that after his departure grievous wolves should enter into the churches, not sparing the flock, Acts 20:29 . This is the other particular between which, and departing to be with Christ, the apostle’s mind was divided, as mentioned Php 1:22 . For the sake of the churches, however, he here represents himself as being willing to forego, for a time, his own interest, and to continue in this mortal state. For he adds, having this confidence — That my abiding in the flesh is for your advantage; I know that I shall abide — Some have supposed that a particular revelation was made to him, while he was writing this, that he should not be put to death at this time, but should soon be released from his bonds; and that it was on the ground of that revelation that he expressed himself with so much confidence on this occasion. Some indeed have thought that this hope of deliverance arose from his knowing that the Christians in Cesar’s household were now endeavouring to procure his release. But, as Dr. Doddridge observes, “he must have known little of princes and courtiers, (and especially in Nero’s reign,) to build so confidently on such a foundation.” And continue with you all — Which doubtless he did for some considerable time, visiting many other places as well as Philippi. For your furtherance — ???????? , advancement, in holiness; and the joy of faith — Which will be strengthened by my deliverance from confinement, and by my continuing my apostolical labours among you as opportunity offers. That your rejoicing — Or glorying, as ??????? rather signifies; may be more abundant — May be greatly increased; by my coming to you again — As I fully expect to do. Philippians 1:25 And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith; Philippians 1:26 That your rejoicing may be more abundant in Jesus Christ for me by my coming to you again. Philippians 1:27 Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel; Php 1:27-28 . Only — Whatever becomes of me, be you sure to mind this; that your conversation be as it becometh the gospel of Christ — That is, suitable to the light and grace of it; to its doctrines, precepts, promises, ordinances, and all its privileges; answerable to the discoveries which it makes to you of your original and fallen state, of your redemption and salvation in and through Christ Jesus, and of the wonderful love of God manifested thereby; of the holy and happy state into which you are in a measure already brought, and of the unspeakably greater felicity and glory reserved for you hereafter; and withal, of the danger you are in from the assaults of the many subtle and powerful enemies that are combined against you. In other words, See that you be humble and thankful, loving and obedient, watchful and circumspect; and always giving diligence to be found of Christ in peace, without spot and blameless. That whether I come and see you — As I purpose doing; or else, being absent, may hear of your affairs — May receive a consolatory account of you: that ye stand fast — In the faith and hope of the gospel; in one spirit — Under the guidance and government of the Holy Spirit, and in the most perfect unanimity; with one mind — ??? ???? , with one soul, being all equally zealous; striving together — ???????????? , jointly wrestling; the term being borrowed from the Athletæ, the wrestlers, and other contenders in the Olympic games; for the faith of the gospel — For all the truths revealed, the duties enjoined, and the blessings promised therein, against the Jews, who would seduce you to the Mosiac law, and bring you into bondage to its burdensome ceremonies; against the heathen, who, by persecution, endeavour to make you relapse into idolatry; against all the temptations of the devil, the world, and the flesh, the deceitfulness of sin, and the snares and devices of sinners. In nothing terrified — Or terrified in no shape or degree; by your adversaries — Whether Jews or Gentiles, however numerous and powerful; which — Namely, their being adversaries to the gospel, and you who believe and obey it; is to them an evident token of perdition — Surely and swiftly coming upon them, since nothing can be a more certain sign that they are exposed to it, and even ripe for it, than the prevalency of such a persecuting spirit in them; but to you — Who are persecuted; of salvation — That is, the persecutions to which you are exposed for righteousness’ sake, and which you patiently endure, are an evident token of complete salvation, soon to be revealed and bestowed on you; and that of God — Himself, who will assuredly reward your pious fortitude with blessings proportionably great. It evidently appears from hence, and from several other passages in this epistle, that the Philippian believers were now in a suffering state; a circumstance which, if kept in mind, as we proceed, will greatly illustrate several passages in the epistle, which would otherwise appear obscure. Philippians 1:28 And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God. Philippians 1:29 For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake; Php 1:29-30 . For unto you it is given — ???????? , it is granted as a favour, in the behalf of Christ, on account of his merits and intercession, and for the promotion of his cause and interest, not only to believe on him, (faith itself, as well as Christ and his truth, the objects of it, being the free gift of God,) but also to suffer for his sake — This, as well as your faith, and the blessings which you receive by faith, is granted you as a special token of God’s love to you, and of your being in the way of salvation. The apostle wished the Philippians to consider their sufferings for Christ as an honour, and an important means of good, and to rejoice in them. Thus it is said of Peter and John, Acts 5:41 ; They departed from the council rejoicing that they were counted worthy to suffer shame for his name. Having the same kind of conflict with your adversaries. The word ????? , here rendered conflict, is the general name by which the Greeks expressed all the different combats in their games. And because in these contests the contenders struggled long and hard for victory, the word was applied to express any sort of trial or trouble, to which men exposed themselves in the course of their pursuits: which ye saw in me when I was with you, Acts 16:12-19 , &c. For the apostle seems principally to allude to the conflict which he sustained at Philippi, on account of the damsel out of whom he had cast the spirit of divination, and whose masters got him scourged, and put in the stocks. Besides this, however, on his second coming to Philippi, after his long residence at Ephesus, he suffered other afflictions, of which the Philippians also were witnesses, 2 Corinthians 7:5 . And now hear to be in m

Expositor's Bible Commentary Philippians 1:1 Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons: Chapter 1 INTRODUCTORY: THE SALUTATION. THE sixteenth chapter of the Acts of the Apostles contains the account of the Apostle Paul’s first intercourse with the Philippians, and of the "beginning of the gospel" there. The date may be fixed as A.D. 51. After the council at Jerusalem, { Acts 15:1-41 } and after the dissension between Paul and Barnabas ( Acts 15:39 ), the Apostle of the Gentiles, accompanied by Silas, took his journey through Syria and Cilicia. "Confirming the Churches," he went over a good deal of ground which he had traversed before. At Lystra he assumed Timothy as an additional companion and assistant; and he passed on, guided in a very special manner by the Holy Spirit, until he arrived at Troas. Here a Divine warning, in a dream, determined him to break ground in a new field. The little company, to which Luke was now added, passed on to Macedonia, and, having landed at Neapolis, where they do not seem to have made any stay or found any opportunity of preaching, they came to Philippi. This, therefore, was the first city in Europe in which, so far as we have any distinct intimation, the gospel of the grace of God was declared. Philippi was a city of some importance, and had the position and privileges of a Roman colony. It was situated in a fruitful district, was near to gold mines, and was also near enough to the sea to serve as a depot for a good deal of Asiatic commerce. It is hardly necessary to remind readers of the Scripture how Lydia and others received the word; how the preachers were followed by the damsel with the spirit of divination; how, when that damsel had been silenced by Paul, her masters raised a tumult against Paul and Silas, and got them scourged and cast into prison; how the earthquake, which followed during the night, resulted in the conversion of the jailor, and in Paul and Silas being sent forth from the city with honour. Perhaps Luke and Timothy remained behind at Philippi, and continued to edify the believers. At any rate, Paul himself had by this time continued there "many days." Two short visits of the Apostle to Philippi at a subsequent time are known to us. { Acts 20:2 ; Acts 20:6 } The Church thus founded proved to be an interesting one, for it possessed much of the simplicity and earnestness of true Christianity. Both in the Epistles to the Corinthians and in this Epistle, the Philippians are singled out, above all Churches, for their cordiality of feeling towards the Apostle who had brought to them the. knowledge of the truth. They made liberal contributions for the furtherance of his work in other regions, beginning shortly after he left Philippi, and repeating them from time to time afterwards. They seem to have been remarkably free from some of the defects incidental to those early Churches, and to the churches at all periods. The Apostle’s commendations of them are peculiarly warm and glowing; and scarcely anything had to be noticed in the way of special warning, except a tendency to disagreement among some of their members. It does not appear that there was any great number of Jews at Philippi, and we find no trace of a synagogue. This may account in some measure for their freedom from the Judaising tendency, for we find the Philippians exhorted, indeed, to beware of that evil, but not reprehended as if it had taken any strong hold among them. On the other hand, they seem to have remained in a good measure free from evils to which Gentile Churches were most exposed, and which, at Corinth for example, produced much that was disheartening and perplexing. Eleven years, probably, had now passed since Paul had brought to Philippi the knowledge of Christ Jesus. During that time he had undergone many vicissitudes, and now he had been for some time a prisoner at Rome. Probably he had already written the Epistles to the Ephesians, the Colossians, and to Philemon. Comparing these with our Epistle, we may conclude that his prospects as a prisoner had not improved, but rather darkened, since the date of those letters. At this time, then, Epaphroditus arrived, apparently after a dangerous journey, bearing with him a supply for the Apostle’s wants, bringing tidings of the state of the Philippian Church, and assuring him of their sympathy and their prayers on his behalf. It is no wonder that, in these circumstances, the Epistle bears marks of having been written by the Apostle with a special flow of tenderness and of affection. The scope of the letter may be briefly stated. After the usual inscription and salutation, the Apostle expresses (as he does so often in his Epistles) his thankfulness for what the Philippians had attained, and his desire that they might grow to yet higher things. He goes on to tell them how matters stood with himself, and opens up, as to those whom he reckons trusted friends, the manner in which his mind was exercised under these providences. Returning to the Philippians, and aiming at this, that they and he might have growing fellowship in all Christian grace, he goes on to set before them Christ, specially in His lowliness and self-sacrifice. This is the grand end; attainment to His likeness is work for all their lives. Paul sets forth how earnestly his heart is set on this object, and what means he is taking to advance it. After a brief digression relating to his circumstances and theirs, he returns again to the same point. In order that defects may be removed, dangers avoided, progress made, Christ must be their joy, their trust, their aim, their very life. They, like the Apostle himself, must press on, never content till the consummate salvation is attained. { Php 3:21 } If this should be so, his desires for them would be fulfilled. So he closes { Php 4:2 } with directions rising out of this central view, and with renewed expression of the comfort he had derived from their affectionate remembrance. Their good will to the cause in which his life was spent, and to himself, had cheered his heart. And he took it as God’s blessing to him and to them. Such is a brief outline of the course of thought. But the Epistle, while perfect in the unity of its feeling and of its point of view, is remarkable for the way in which it alternates between matters proper to the Philippians, including the instruction Paul saw fit to impress upon them, and matters personal to himself. The Apostle seems to feel sure of affectionate sympathy in both regions, and in both equally; therefore in-both his heart utters itself without difficulty and without restraint. Php 1:3-11 ; Php 1:27-30 ; Php 2:1-16 ; Php 3:1-4 ; Php 2:9 , are occupied with the one theme, and Php 1:12-26 ; Php 2:17-30 ; Php 4:10-21 , with the other. In short, more than any other Epistle, if we except, perhaps, that to Philemon, the Epistle to the Philippians has the character of an outpouring. The official aims and obligations of the Christian instructor are fused, as it were, in the "glowing affection" of the personal friend. He is sure of his place in the hearts of his correspondents, and he knows how glad they will be to be assured of the place they hold in his. Let us now attend to the inscription and salutation. Those who send the Epistle are Paul and Timothy. Yet plainly we are not to regard it as a joint Epistle proceeding from both equally; for it is Paul who speaks throughout, in his own name and by his own authority. Timothy only joins, as Sosthenes and Silas do in other cases, in heartily commending to the Church at Philippi whatever the Epistle contains. As there was harmony between the two labourers when they laid the foundation at Philippi, so there is also in the building up. Timothy is joined in the love and care; but the authority is Paul’s. Both alike are called "servants of Jesus Christ"; for to this Church no further commendation and no rehearsal of a special right to speak and teach are needed. And yet, to understanding hearts, what commendation could be more weighty? If these two men are called, and allowed by Christ to be His servants, if they are loyal and faithful servants, if they come on an errand on which Christ has sent them, if they deliver His message and do His work, what more need be said? This is honour and authority enough-to be, in our degree, Christ’s servants. But the word is stronger: it means bondservants, or slaves, -such as are the master’s property, or are at his absolute disposal. So Paul felt; for we are not to reckon this to be, on his part, a mere phrase. Already, in this word, we recognise the sense of entire consecration to his Master and Lord; in which, as we shall see, he felt he could count upon the hearty sympathy of his Philippian friends. Those who are addressed are, in the first place, "all the saints in Christ Jesus who are at Philippi." The saints, or holy ones, is a common expression in the Scriptures. The word "sanctify" is applied both to persons and to things. Bible-readers will have noticed that the term seems to vibrate or vacillate between two meanings, - signifying on the one hand the production of personal intrinsic holiness, and on the other merely consecration, or setting apart of anything to God’s service. Now the connection of both meanings will appear, if we mark how both meet in the word as it is applied to the children of God. For such are separated, set apart for God from sin and from the world; not, however, by a mere outward destination, devoting them to a certain use and service, but by an internal hallowing, which makes the man really in his inward nature holy, fit for God’s service and God’s fellowship. This is done by the regeneration of the Spirit, and by His indwelling thereafter. Hence, to distinguish this consecration from the mere outward ceremonial sanctification, which was so temporary and shadowy, we find the Apostle Peter { 1 Peter 1:2 } saying that God’s children are chosen "by sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus." For the ancient Israel was sanctified to obedience in another manner. { Exodus 24:6 } Now because this real consecration takes place when we are grafted into Christ by faith, because the Spirit comes to us and abides in us as the Spirit of Christ, because whatever the Spirit does, as our Sanctifier, has its rise from Christ’s redeeming work, because He unites us to Christ and enables us to cleave to Christ and hold fellowship with Him, therefore those who are thus sanctified are called saints in Jesus Christ. It is the Spirit who sanctifies; but He does so inasmuch as he roots us in Christ and builds us up in Christ. Therefore saints are sanctified by, or of, the Spirit; but they are sanctified (or holy) in Christ Jesus. This expression, "saints," or some phrase that is equivalent, occurs commonly in the Epistles as the designation of the parties addressed. And two things are to be observed in connection with it. First, when the Apostle addresses "all the saints," in any Epistle, he is not shutting out any professed members of the Church, any professed believers in the Lord. He never speaks at the outset of an Epistle as if he meant to make deliberate distinction between two several classes of members of the Church: as who should say, "I write now to some part of the Church, viz., the saints; as for the rest, I do not now address them." Hence we find the term used as equivalent to the Church-"to the Church of God which is at Corinth, with all the saints which are in all Achaia," and again "to them that are called to be saints." We shall see presently the lesson which this is fitted to teach. But, secondly, on the other hand, the Apostle’s use of the word makes it clear that he uses it in the full sense which we have explained, of a real saint-ship. He does not restrain the sense to some merely external saintship, as if his meaning were "professing Christians whether they are real or not." The word stands, in the inscriptions, as equivalent to "sanctified in Christ Jesus," "faithful in Christ Jesus," "beloved of God"; or as in 2 Peter 1:1 , "them that have obtained like precious faith with us," and in 1 Peter 1:2 , "Elect according to the foreknowledge of God unto obedience." Thus then we are to take it: - The Apostle wrote to the visible, or the professed and accepted followers of the Lord, on the understanding that they were what they professed to be. He was not to question it: he assumed that they were saints of God, for to profess the faith of Christ is to claim that character. He rejoiced to hope that it would prove to be so, and gladly took note of everything which tended to assure him that their holiness was real. He proclaims to them, in the character of saints, the privileges and the obligations that pertain to saints. It was the business of every man to look well to the reality of his faith, and to try the grounds on which he took his place with those addressed as beloved of God and called to be saints. There might be some who had but a name to live. { 2 Corinthians 13:5 } If so, it was not the Apostle’s part, writing to the Church, to allow that possibility to confuse or lower the style of his address to Christ’s Church. He wrote to all the saints in Christ Jesus who were at Philippi. This is evident from the strain of all the Pauline Epistles, and it is important to observe it and apply it. Otherwise we shall readily fall into this way of reasoning, -"Since there must have been some in these Churches who were only nominally and not really believers, the word saints must include such; therefore it can imply only an outward separation of men, apart from any determination of their inward state." If we do so, then everything the Apostle says to saints, their standing, their privileges, their obligations, and their hopes, will come to be strained and lowered in the interpretation, so as to mean only that such privileges and blessings are somehow attainable, and if attained may also on certain terms be secured. The interpretation of the Apostle’s teaching on these subjects will, in short, be what it must be, if it is taken to apply at once, in his intention, to those who are indeed saints and to those who are not. This line, in point of fact, has been taken, in the interpretation of the Epistles, so as to resolve everything the Apostle says about the eternal life of saved men, as actually theirs, from their election downwards, into a mere matter of outward privileges. This view, no doubt, involves a straining of plain words. Yet it will always seem to force itself upon us, unless we hold fast (what is indeed demonstrably true) that when the Apostle speaks to saints, he says what should be said to those who are indeed saints, and on the understanding that those whom he addresses are such. In like manner, on the other side, we have a lesson to learn from the unhesitating way in which the Apostle writes to the saints and sends the letter to the members of a Christian Church as the parties intended. He may have some things to reprehend; he may even have to express fears, when things have gone amiss, that some in the Church may yet prove to be no saints. Yet writing to the Church, he writes to saints. Let us learn from this what those lay claim to who become members of Christ’s Church, and what responsibilities they take on. They claim, in Christ, the salvation which makes men saints-i.e., persons set apart under the influence of the Holy Spirit to enjoy Christ’s forgiveness and to walk in His ways. Christ does this for us, if He does a Saviour’s work. It is a thing incongruous, a thing, in the Apostle’s view, not to be taken for granted, that any one shall hold his place in Christ’s Church who is worldly, earthly, unholy. There may be such, but Paul will not assume it; he will not measure the Christianity of Christ’s Church by any such standard. Neither will he go about to determine whether perhaps it is so or not in the case of any who are professing Christ in the ordinary way. If any have entered Christ’s Church who are content to continue in worldliness and sin, not seeking in Christ the grace which saves, that is solely their own personal sin, and in it they lie unto the Lord. But not for that will the Apostle come down to speak to Christ’s Church as if it should be thought of as a company to which holy and unholy may equally well belong. If any be there who are in no vital sense saints, their intrusion will not hinder Paul from speaking to the Church of God in its own proper character and according to its calling. But let it be remarked at the same time, that this same fact shows us that the Apostle was wont to judge of men and Churches charitably; yes, with a very large charity. We may be very sure that there was a good deal in all those Churches, and a great deal in some, that needed to be judged charitably. They were not all clear, eminent, conspicuous saints; so far from that, there might well be some whole Churches in which saintship was, so far as man’s inspection could perceive, faint and questionable. But the Apostle was far from thinking of shutting out the man whose faith was weak, whose attainments were small, whose regard to Christ was but a struggling and germinating thing. Far from being disposed to shut him out, no doubt the Apostle’s whole desire was to shut such a one in, among the saints in Jesus Christ. To be accepted in the Beloved, to be sanctified in Christ Jesus, is a very great thing. No less than this great thing Christ offers, and no less we humbly claim in faith. Also it is no less than this that Christ bestows on those who come to Him. Let Christians, on the one hand, look to Christ, as able and willing to do no less than this even for them; on the other hand, let them look to themselves, that they neither deceive them; selves with false pretences, nor trifle idly with so great a gospel. And in the case of others, let hasty and needless adverse judgments be avoided. Let us be glad to think that Christ may see His own, where our dim sight can find but scanty tokens of His work. Along with the saints the letter specifies, in particular, the bishops and deacons. The former were the officers who took the oversight, as the word implies; the deacons those who rendered service, especially in the Church’s outward and pecuniary concerns. These two standing orders are recognised by the Apostle. It is obvious that this does not suggest diocesan Episcopacy, for that implies three orders, the highest being a single bishop, to the exclusion of others assuming the office in that place. It is more important to observe that the Epistle is not directed to the bishops primarily, or as if they were entitled to come between the people and the message. It is directed to all the saints. To them the Epistle, to them all the Scriptures belong, as their own inheritance, which no man may take from them. In so far as the bishops and deacons are distinguished from other saints, the Scriptures pertain to them that they may learn their own duty, and also may help the people in the use and enjoyment of that which is already theirs. Now follows the salutation-Grace be unto you and peace. This is the ordinary salutation, varied and amplified in a few of the Epistles. It may be said to express the sum of all Christian well-being in this life. Grace is, first of all, the word which expresses the free favour of God, manifested towards the unworthy in Christ Jesus. But it is further extended in meaning to that which is the fruit of this favour, to the principles and dispositions in the mind which result from grace, which recognise grace, which in their nature correspond to the nature of grace. In this sense it is said "grow in grace." Peace is the well-grounded tranquillity and sense of well-being which arise from the sight of God’s grace in Christ, from faith in it and experience of it. Grace and peace are the forerunners of glory. That is a blessed company to which so great a fulness of good is commended, as ordinarily theirs. And from whom is this good expected to proceed? From God our Father and the Lord Jesus Christ. The Father who loved us, the Son who charged Himself with the burden of our salvation, impart a grace and a peace fragrant with that Divine love and charged with the efficacy of that blessed mediation. If any one wonders why the Holy Spirit is left out, a reason may be given for it. For if we look to the substance of the blessings, what are this grace and peace but the Holy Spirit Himself dwelling in us, revealing to us the Father and the Son from whom He comes, and enabling us to continue in the Son and in the Father? Philippians 1:3 I thank my God upon every remembrance of you, Chapter 2 THE APOSTLE’S MIND ABOUT THE PHILIPPIANS. Php 1:3-11 (R.V.) AFTER the salutation, the first thing in the Epistle is a warm utterance of the feelings and the desires which Paul habitually cherishes in relation to his converts at Philippi. This is expressed in Php 1:3-11 . Note the course of thought, in Php 1:3 he declares his thankfulness and in ver. 4 ( Php 1:4 ) his prayerfulness on their behalf; and he puts these two together, without as yet saying why he thanks and what he prays for. He puts them together, because he would mark that with him these are not two separate things; but his prayer is thankful, and his thankfulness is prayerful; and then, having so much to be thankful for, his prayers became, also, joyful. The reason why, he presently explains more particularly. For, Php 1:5 , he had to thank God, joyfully, for their fellowship in the gospel in the past; and then, Php 1:6 , knowing to what this pointed forward, he could pray joyfully - that is, with joyful expectation for the future. And thus he prepares the way for telling what special things he was led to pray for; but first he interposes Php 1:7-8 , to vindicate, as it were, the right he had to feel so warm and deep an interest in his Philippian friends. The matter of his prayer follows in Php 1:9-11 . First he thanks God for grace bestowed upon the Philippians. As often as he remembered them, as often as he lifted up his heart in prayer to make request for them, he was cheered with the feeling that he could make request joyfully-i.e., he could rejoice over mercies already given. We know that the Apostle, in his letters to the Churches, is found always ready to evince the same spirit; he is prompt to pour out his thanks for anything attained by those Churches, either in gifts or grace. We find it so in his letters to the Churches of Corinth and Ephesus and Colossus and Thessalonica. He does this, always, in a full and hearty way. He evidently counted it both duty and privilege to take note of what God had wrought, and to show that he prized it. Like John, he had no greater joy than to hear that his children walked in the truth; and he gave the glory of it to God in thanksgiving. In the case of this Church, however, the ground of thanksgiving was something that bound them to Paul in a peculiar manner, and touched his heart with a glow of tenderer love and gladness. It was, Php 1:5 , "their fellowship in the gospel (or rather, unto the gospel) from the first day until now." He means, that from their first acquaintance with the gospel, the Philippian Christians had, with unusual heartiness and sincerity, committed themselves to the cause of the gospel. They had made it their own cause. They had embarked in it as a fellowship to which they gave themselves heart and soul. There might be Churches, more distinguished for gifts than that of Philippi was, where less of this magnanimous spirit appeared. There might be Churches, where men seemed to be occupied with their own advantage by the gospel, their individual and separate advantage, but withheld themselves from the fellowship unto it, - did not readily commit themselves to it and to each other, as embarking wholly and for ever in the common cause. This misconception, this servility of spirit, is but too easy. You may have whole Churches, in which men are full of self-congratulation about attainments they make in the gospel, and gifts they receive by the gospel, and doctrines they buildup about it - but the loving "fellowship unto it" fails. A large measure of a better spirit had been given to the Philippians from the first. They were a part of those Macedonian Churches, who "first gave their own selves" to the Lord and His Apostles, and then also their help and service. It was an inward fellowship before it was an outward one. They first gave their own selves, so that their hearts were mastered by the desire to see the ends of the gospel achieved, and then came service and sacrifice. Trials and losses had befallen them in this course of service; but still they are found caring for the gospel, for their brethren in the gospel, for their father in the gospel, for the cause of the gospel. This fellowship-this readiness to make common cause with the gospel, out and out, had begun at the first day; and after trouble and trial it continued even until now. The disposition here commended has its importance, very much because it implies so just a conception of the genius of the gospel, and so hearty a consent to it. He whose Christianity leads him to band himself with his fellow-Christians, to get good by their help, and to help them to get good, and along with them to do good as opportunity arises, is a man who believes in the work of the gospel as a vital social force; he believes that Christ is in his members; he believes that there are attainments to be made, victories won, benefits laid hold of and appropriated. He is in sympathy with Christ, for he is attracted by the expectation of great results coming in the line of the gospel; and he is one who looks not merely on his own things, but rejoices to feel that his own hope is bound up with a great hope for many and for the world. Such a man is near the heart of things. He has, in important respects, got the right notion of Christianity, and Christianity has got the right hold of him. Now if we consider that the Apostle Paul, "the slave of Jesus Christ," was himself a marvellous embodiment of the spirit he is here commending to the Philippians, we shall easily understand with what satisfaction he thought upon this Church, and rejoiced over them, and gave thanks. Was there ever a man who, more than Paul, evinced "the fellowship of the gospel" from the first hour to the last? Was there ever one whose personal self was more swallowed up and lost, in his zeal to be spent for the cause, - doing all things, for the gospel’s sake that he might have part therein? Did ever man, more than he, welcome sufferings, sacrifices, toils, if they were for Christ, for the gospel? Was man ever possessed more absolutely than he with a sense of the worthiness of the gospel to be proclaimed everywhere, to every man-and with a sense of the right the gospel had to himself, as Jesus Christ’s man, the man that should be used and expended on nothing else but upholding this cause, and proclaiming this message to all kinds of sinners? The one great object with him was that Christ should be magnified in him, whether by life or by death ( Php 1:20 ). His heart, therefore, grew glad and thankful over a Church that had so much of this same spirit, and, for one thing, showed this by cleaving to him in their hearts through all the vicissitudes of his work, and following him everywhere with their sympathy and their prayers. Some Churches were so much occupied with themselves, and had so little understanding of him, that he was obliged to write to them at large, setting forth the true spirit and manner of his own life and service; he had, as it were, to open their eyes by force to see him as he was. This was not needed here: the Philippians understood him already: they did so, because, in a degree, they had caught the contagion, of his own spirit. They had given themselves, in their measure, in a fellowship unto the gospel, from the first day until now. They had claimed, and they still claimed, to have a share in all that befell the gospel, and in all that befell the Apostle. Paul ascribed all this to God’s grace in them, and thanked God for it. True, indeed, much activity about the gospel, and much that looks like interest in its progress, may proceed from other causes besides a living fellowship with Jesus, and a true disposition to forsake all for Him. The outward activity may be resorted to as a substitute for the inward life; or it may express the spirit of sectarian selfishness. But when it appears as a consistent interest in the gospel, when it is accompanied by the tokens of frank good will and free self-surrender to the Church’s evangelical life, when it endures through vicissitudes of time, under trial, persecution, and reproach, it must arise, in the main, from a real persuasion of the Divine excellence and power of the gospel and the Saviour. Not without the grace of God does any Church manifest this spirit. Now to the Apostle who had this cause of gladness in the past, there opened ( Php 1:6 ) a gladdening prospect for the future, which at once deepened his thankfulness and gave expectancy to his prayers. "Being confident of this very thing, that He that hath begun a good work in you will perform it unto the day of Jesus Christ." "Being confident of this very thing" is equivalent to "Having no less confidence than this"; for he desires to express that his confidence is emphatic and great. The confidence so expressed assumes a principle, and makes application of that principle to the Philippian saints. The principle is that the work of saving grace clearly begun by the Spirit of God shall not be destroyed and come to nothing, but shall be carried on to complete salvation. This principle is not received by all Christians as part of the teaching of Scripture; but without entering now into any large discussion, it may be pointed out that it seems to be recognised, not merely in a few, but in many passages of Holy Writ. Not to recite Old Testament indications, we have our Lord’s word: { John 10:28 } "I give unto them eternal life, and they shall never perish, neither shall any man pluck them out of My hand." And there is hardly an Epistle of our Apostle in which the same principle is not presented to us, stated in express terms, or assumed in stating other doctrines, and applied to the comfort of believers. { 1 Thessalonians 5:23-24 ; 1 Corinthians 1:8 ; Romans 8:30 } The ultimate salvation of those in whom a good work is begun, is, in this view, conceived to be connected with the stability of God’s purposes, the efficacy of the Son’s mediation, the permanence and power of the Holy Spirit’s influence, and the nature of the covenant under which believers are placed. And the perseverance thus provided for is supposed to be made good through the faith, patience, fear, and diligence of those who persevere, and by no means without these. As to the place before us, whatever exceptions and whatever distinctions may be taken on the subject, it must be owned that, gladly recognising Christian character and attainment as a fact, he finds therein a warrant for emphatic confidence about the future, even to the day of Christ. As to the application of this principle to the Philippians, the method in which the Apostle proceeds is plain. He certainly does not speak as by immediate insight into Divine counsels about the Philippians. He is directed to utter a conclusion at which he had arrived by a process which he explains. From the evidence of the reality of their Christian calling, he drew the conclusion that Christ was at work in them, and the further conclusion that his work would be completed. It may be asked how so confident an application of the principle now in view could be reached on these terms? How could the Apostle be sure enough of the inward state of his Philippian friends, to enable him to reason on it, as here he seems to do? In answer, we grant it to be impossible for any one, without immediate revelation on the point, to reach absolute assurance about the spiritual state of other people. And therefore we are to keep in view, what has already been suggested, that the Apostle, speaking to "saints," really remits to themselves and to their Lord the final question as to the reality of that apparent saintship. But then, we are taught by the Apostle’s example that where ordinary tokens, and especially where more than ordinary tokens of Christian character appear, we are frankly and gladly to give effect to those signs in our practical judgments. There may be an error no doubt th