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The apostle expresses his

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in my body, whether it be by | 24 Nevertheless, to abide in
life or by death.
the flesh is more needful for you.

21 For to me to live is Christ, and to die is gain.

22 But if I live in the flesh, this is the fruit of my labour: yet what I shall choose I

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25 And having this confidence, I know that I shall abide and continue with you all, for your furtherance and joy of faith;

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with his persecutors, and the civil powers, at whose aground, but rides at anchor in the port, and may judgment-seat he stood.

Verse 20. Earnest expectation] He had the most confident expectation that God would stand by him, so that he should be enabled, with the utmost liberty of speech, ev waoŋ mappŋou, to testify the gospel of the grace of God; and, should he have the liberty of doing so, he was utterly regardless what the issue might be relative to himself. Whether life or death, was to him perfectly equal, and perfectly indifferent, providing Christ were magnified—his person, nature, doctrine, &c., shown to be, what they really are, most roble, most excellent, most necessary, and most glorious.

any hour weigh and be gone. Such was the condition of the apostle: he was not at home, but although he was abroad it was on his employer's business; he wishes to return, and is cleared out and ready to set sail, but he has not received his last orders from his owner, and whatever desire he may feel to be at home he will faithfully wait till his final orders arrive.

Which is far better] Πολλῳ-μαλλον κρείσσον Multo magis melior, VULGATE; much more better. The reader will at once see that the words are very emphatic.

Verse 24. To abide in the flesh] It would certainly be gain to myself to die, but it will be a gain to you if I live. If I die I shall go immediately to glory; if I live I shall continue to minister to you, and strengthen you in the faith.

Verse 21. For to me to live is Christ] Whether I live or die, Christ is gain to me. While I live I am Christ's property and servant, and Christ is my portion; if I die-if I be called to witness the truth at Verse 25. Having this confidence, I know that I the expense of my life, this will be gain; I shall be shall abide] Convinced that it is necessary that I saved from the remaining troubles and difficulties in should live longer, for the spreading and defence of life, and be put immediately in possession of my the gospel, I am persuaded that I shall now be libeheavenly inheritance. As, therefore, it respects my-rated. This was in fact the case, for, after having self, it is a matter of perfect indifference to me whether I be taken off by a violent death, or whether The permitted to continue here longer; in either case I can lose nothing.

Verse 22. But if I live in the flesh] Should I be spared longer, I shall labour for Christ as I have done; and this is the fruit of my labour, that Christ shall be magnified by my longer life, ver. 20.

Yet what I shall choose I wot not.] Had I the two conditions left to my own choice, whether to die now and go to glory, or whether to live longer in persecutions and affliction (glorifying Christ by spreading the gospel), I could not tell which to prefer.

Verse 23. For I am in a strait betwixt two] Viz. the dying now, and being immediately with God; or living longer to preach and spread the gospel, and thus glorify Christ among men.

Having a desire to depart, and to be with Christ] Tny επιθυμίαν έχων εις το αναλύσαι. It appears to be a metaphor taken from the commander of a vessel, in a foreign port, who feels a strong desire avaλvoai, to set sail, and get to his own country and family; but this desire is counterbalanced by a conviction that the general interests of the voyage may be best answered by his longer stay in the port where his vessel now rides; for he is not in dock, he is not

been two years in bonds at Rome, he was released. For your furtherance] In the way of righteousness.

And joy of faith] And happiness in that way. The further a man proceeds in the way of truth, the stronger his faith will be; and the stronger his faith, the greater his joy or happiness.

Verse 26. That your rejoicing may be more abundant] Men rejoice more in recovering a thing that was lost, than they do in a continual possession of what is of much greater value.

Verse 27. Let your conversation be as it becometh the gospel] The apostle considers the church at Philippi as a free or imperial city, which possesses great honours, dignities, and privileges; and he exhorts them to act, akis, worthy of or suitably to those honours and privileges. This is the idea that is expressed by the word Toλreveσ0e, act according to the nature of your political situation, the citizenship and privileges which you possess in consequence of your being free inhabitants of Christ's imperial city, the church. The apostle resumes the same metaphor, chap. iii. 20: ἡμων—το πολιτευμα εν ουρανοις ὑπαρχει· For our citizenship is in heaven; but in this last verse he puts heaven in the place of the church, and this is all right; for he, who is not a member of the church of Christ on earth, can have no right to the kingdom of

The apostle exhorts

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PHILIPPIANS.

you, or else be absent, I may

them to a holy life.

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cometh the gospel of Christ; | of perdition, but to you of
that, whether I come and see salvation, and that of God.
29 For unto you it is given
in the behalf of Christ,
only to believe on him, but also to suffer for
his sake;

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hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel;

28 And in nothing terrified by your adversaries which is to them an evident token

a Ch. iv. 1.

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heaven, and he who does not walk worthy of the gospel of Christ cannot be counted worthy to enter through the gates into the city of the Eternal King. Whether I come and see you] Leaving the matter still in doubt as to them, whether he should again

visit them.

not

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honours. Be not therefore terrified by your enemies; they can do nothing to you which God will not turn to your eternal advantage. We learn from this that it is as great a privilege to suffer for Christ as to believe on him; and the former in certain cases (as far as the latter in all cases) becomes the means of sal

In one spirit] Being all of one mind under the vation to them who are thus exercised. influence of the Holy Ghost.

Striving together] Evvalλovvres Wrestling together, not in contention with each other, but in union against the enemies of the gospel faith-the doctrine of Christ crucified, and freedom from all Mosaic rites and ceremonies, as well as from sin and perdition, through his passion and sacrifice.

Verse 28. In nothing terrified by your adversaries] So it appears that the church at Philippi was then under persecution.

Which is to them] Ήτις αυτοις εστιν. Some very judicious critics consider rig as referring to mori, the faith of the gospel, which they, the heathen, considered to be a token of perdition to all them who embraced it; but, as the apostle says, it was to them, the Philippians, on the contrary, the most evident token of salvation; for, having embraced the faith of our Lord Jesus Christ, they were incontestably in the way to eternal blessedness.

Verse 29. Unto you it is given in the behalf of Christ] Yuv exapio✪ŋ To you it is graciously given; | it is no small privilege that God has so far honoured you as to permit you to suffer on Christ's account. It is only his most faithful servants that he thus

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Verse 30. Having the same conflict] When Paul preached the gospel at Philippi he was grievously persecuted, as we learn from Acts xvi. 19-40, being stripped, scourged, thrown into prison, even into the dungeon, and his feet made fast in the stocks. This was the conflict they had seen in him; and now they heard that he had been sent prisoner to Rome as an evil doer, and that he was at present in bonds, and shortly to be tried for his life before the Roman emperor, to whom he had been obliged to appeal.

1. It was no small encouragement to these persons, (1.) That whatever sufferings they met with they were supported under them. (2.) That they suffered in the same cause in which their illustrious apostle was suffering. (3.) That they suffered, not because they had done any evil, or could be accused of any, but because they believed in the Son of God, who died for them and for all mankind. (4.) That all these sufferings were sanctified to their eternal good.

2. And God is able to make the same grace abound towards us in like circumstances; it is for this purpose that such consolatory portions are left on record. He who is persecuted or afflicted for Christ's sake, is most eminently honoured by his Creator.

CHAPTER II.

The apostle beseeches them, by various considerations, to live in unity and in the spirit of the gospel, loving each other; and each to prefer his brother to himself, 1-4. He exhorts them to be like-minded with Christ, who, though in the form of God, and equal with God, made himself of no reputation, and humbled himself to the death of the cross for the salvation of man; in consequence of which he was highly exalted, and had a name above every name; to whose authority every knee should bow, and whose glory every tongue should acknowledge, 5-11. They are exhorted to work out their own salvation through his power who works in them, that they may be blameless, and that the apostle's labour may not be in vain, 12-16. He expresses his readiness to offer his life for the gospel, 17, 18. Intends to send Timothy to them, of whom he gives a very high character; yet hopes to see them himself shortly, 19-24. In the mean time sends Epaphroditus, who had been near death, and whom he begs them to receive with especial tenderness, 25-30.

The great necessity of

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IF

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mind let each esteem other
better than themselves.

F there be therefore any con- | vain glory: but 'in lowliness of solation in Christ, if any An. Imp. Neronis comfort of love, if any fellowship of the Spirit, if any

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bowels and mercies; 2 Fulfil ye my joy, that ye be like-minded, having the same love, being of one accord, of one mind.

3 Let nothing be done through strife or

12 Cor. xiii. 14. b Col. iii. 12. c John iii. 29. Rom. xii. 16. xv. 5. 1 Cor. i. 10. 2 Cor. xiii. 11. Ch. i. 27. i. 16. iv. 2. 1 Pet. iii. 8.- e Gal. v. 26. Ch. i. 15, 16. James iii. 14.- Rom. xii. 10. Eph. v. 21. 1 Pet. v. 5.

NOTES ON CHAP. II.

Verse 1. If there be therefore any consolation] The a, if, does not express any doubt here, but on the contrary is to be considered as a strong affirmation; as there is consolation in Christ, as there is comfort of love, &c.

The word napakλnous, translated here consolation, is in other places rendered exhortation, and is by several critics understood so here; as if he had said: If exhorting you in the name of Christ have any influence with you, &c. It is extremely difficult to give the force of these expressions; they contain a torrent of most affecting eloquence; the apostle pouring out his whole heart to a people whom with all his heart he loved, and who were worthy of the love even of an apostle.

If any comfort of love] If the followers of Christ, by giving proofs of their ardent love to each other in cases of distress, alleviate the sufferings of the perse

cuted;

If any fellowship of the Spirit] If there be an intimate relation established among all Christians, by their being made mutual partakers of the Holy

Ghost;

If any bowels and mercies] If you, as persons whom I have brought to God at the hazard of my life, feel sympathetic tenderness for me now, in a farther state of suffering ;

Verse 2. Fulfil ye my joy] Ye ought to complete my joy, who have suffered so much to bring you into the possession of these blessings, by being like-minded with myself, having the same love to God, his cause, and me, as I have to him, his cause, and you.

Being of one accord] Being perfectly agreed in labouring to promote the honour of your Master; and of one mind, being constantly intent upon this great subject; keeping your eye fixed upon it in all you say, do, or intend.

4 & Look not every man on his

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Verse 4. Look not every man on his own things] Do nothing through self-interest in the things of God; nor arrogate to yourselves gifts, graces, and fruits which belong to others; ye are all called to promote God's glory and the salvation of men. Labour for this, and every one shall receive the honour that comes from God; and let each rejoice to see another, whom God may be pleased to use in a special way, tion of his talents to the great work. acquiring much reputation by the successful applica

Verse 5. Let this mind be in you, which was also in

Christ Jesus] Christ laboured to promote no separate interest; as man, he studied to promote the glory of God, and the welfare and salvation of the human race. See, then, that ye have the same disposition that was in Jesus: he was ever humble, loving, patient, and laborious; his meat and drink was to do the will of his Father, and to finish his work.

Verse 6. Who, being in the form of God] This verse has been the subject of much criticisin, and some controversy. Dr. Whitby has, perhaps, on the whole, spoken best on this point; but his arguments are too diffuse to be admitted here. Dr. Macknight has abridged the works of Dr. Whitby, and properly observes that, "As the apostle is speaking of what Christ was before he took the form of a servant, the form of God, of which he divested himself when he became man, cannot be any thing which he possessed during his incarnation, or in his divested state; conVerse 3. Let nothing be done through strife] Never sequently, neither the opinion of Erasmus, that the be opposed to each other; never act from separate form of God consisted in those sparks of divinity by interests; ye are all brethren, and of one body; there- which Christ, during his incarnation, manifested his fore let every member feel and labour for the welfare Godhead, nor the opinion of the Socinians, that it of the whole. And in the exercise of your different consisted in the power of working miracles, is well functions, and in the use of your various gifts, do no-founded; for Christ did not divest himself either of thing so as to promote your own reputation, sepa- one or the other, but possessed both all the time of

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exaltation of Jesus Christ.

8 And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.

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9 Wherefore God also hath highly exalted

17. Or, habit.
Hebr. v. 8. xii. 2.
Hebr. ii. 9.

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his public ministry. In like manner, the opinion of bery, has been supposed to imply a thing eagerly to those who, by the form of God, understand the Di-be seized, coveted, or desired; and on this interpretavine Nature and the government of the world, can- tion the passage has been translated: Who, being in the not be admitted; since Christ, when he became man, form of God, did not think it a matter to be earnestly could not divest himself of the nature of God; and desired to appear equal to God; but made himself of with respect to the government of the world, we are no reputation, &c. However the word be translated, led, by what the apostle tells, Heb. i. 3, to believe it does not affect the eternal Deity of our Lord. that he did not part with even that; but, in his di- Though he was from eternity in the form of God-posvested state, still continued to uphold all things by sessed of the same glory, yet he thought it right to the word of his power. By the form of God we are veil this glory, and not to appear with it among the rather to understand that visible glorious light in children of men; and therefore he was made in the which the Deity is said to dwell, 1 Tim. vi. 16, and likeness of men, and took upon him the form or apby which he manifested himself to the patriarchs of pearance of a servant : and, had he retained the apold, Deut. v. 22, 24; which was commonly accom- pearance of this ineffable glory, it would, in many panied with a numerous retinue of angels, Psal. lxviii. | respects, have prevented him from accomplishing the 17, and which in scripture is called The Similitude, work which God gave him to do ; and his humiliaNumb. xii. 8; The Face, Psal. xxxi. 16; The Pre- tion, as necessary to the salvation of men, could not sence, Exod. xxxiii. 15; and, The Shape of God, John have been complete. On this account I prefer this v. 37. This interpretation is supported by the term sense of the word ȧpraypov before that given in our popon, form, here used, which signifies a person's ex- text, which does not agree so well with the other ternal shape or appearance, and not his nature or expressions in the context. In this sense the word is essence. Thus we are told, Mark xvi. 12, that Jesus used by Heliodorus, in his Ethiopics, lib. vii., cap. 19, appeared to his disciples in another popon, shape, or &c., which passage Whitby has produced, and on form. And, Matt. xvii. 2, perεpoppwon, he was trans-which he has given a considerable paraphrase. The figured before them-his outward appearance or form was changed. Farther, this interpretation agrees with the fact the form of God, that is, his visible glory and the attendance of angels, as above described, the Son of God enjoyed with his Father before the world was, John xvii. 5; and on that as on other accounts he is the brightness of the Father's glory, Heb. i. 3. Of this he divested himself when he became flesh; but, having resumed it after his ascension, he will come with it in the human nature to judge the world; so he told his disciples, Matt. xvi. 27: The Son of Man will come in the glory of his Father, with his angels, &c. Lastly, this sense of μopon Otov is confirmed by the meaning of poppy covλov, ver. 7; which evidently denotes the appearance and behaviour of a servant or bondman, and not the essence of such a person." See Whitby and Macknight.

reader, who wishes to examine this subject more particularly, may have recourse to Heliodorus as above, or to the notes of Dr. Whitby on the passage.

Verse 7. But made himself of no reputation] 'Eautov EREVWGε He emptied himself—did not appear in his glory, for he assumed the form of a servant. being made in the likeness of man. And his being made in the likeness of man, and assuming the form of a servant, was a proof that he had emptied himself— laid aside the effulgence of his glory.

Verse 8. And being found in fashion as a man] Kai oxnuari εvρedεis wç avoρwToç. This clause should be joined to the preceding, and thus translated: Being made in the likeness of man, and was found in fashion as a man.

He humbled himself] Laid himself as low as possible: 1. In emptying himself-laying aside the effulgence of his glory. 2. In being incarnate-taking upon him the human form. 3. In becoming a

Thought it not robbery to be equal with God] If we take these words as they stand here, their meaning is, that, as he was from the beginning in the same in-servant-assuming the lowest innocent character, that finite glory with the Father, to appear in time-during of being the servant of all. 4. In condescending to his humiliation, as God and equal with the Father, was die, to which he was not naturally liable, as having no encroachment on the divine prerogative; for, as never sinned, and therefore had a right in his human he had an equality of nature, he had an equality of nature to immortality, without passing under the rights. empire of death. 5. In condescending, not only to But the word aрnаyμov, which we translate rob- death, but to the lowest and most ignominious kind of

We should work out

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CHAP. II.

him, and given him a name which is above every name:

10 That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth;

our own salvation.

that Jesus Christ is Lord, to the glory of God the Father.

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12 Wherefore, my beloved, An. Imp. Neronis as ye have always obeyed,

not as in my presence only, but now much more in my absence, work out your own sal

11 And that every tongue should confess vation with fear and trembling;

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death, the death of the cross; the punishment of the meanest of slaves and worst of felons. What must sin have been in the sight of God, when it required sach abasement in Jesus Christ to make an atonement for it, and undo its influence and malignity!

Verse 9. Wherefore God also hath highly exalted kim] If by his humiliation he has merited pardon and final salvation for the whole world, is it to be wondered that the human body, in which this fulness of the Godhead dwelt, and in which the punishment de to our sins was borne upon the tree, should be xalted above all human and all created beings? And Lis is the fact; for he hath given him a name, To ovopa, the name, which is above every name: To is prefixed oropa here by ABC, 17, Origen, Dionysius Alexvirinus, Eusebius, Cyril, and Procopius. This rakes it much more emphatic. According to Eph. 20, 21, the man Christ Jesus is exalted to the right hand of God, far above all principality and power, and might, and dominion, and every name that is Lamed, not only in this world, but also in that which to come. From which it appears that no creature of God is so far exalted and so glorious as the man Christ Jesus, human nature being in him dignified infinitely yond the angelic nature; and that this nature Las an authority and pre-eminence which no being, either in heaven or earth, enjoys. In a word, as man was in the beginning at the head of all the creatures of God, Jesus Christ, by assuming human nature, affering and dying in it, has raised it to its pristine state. And this is probably what is here meant by this high exaltation of Christ, and giving him a name which is above every name. But if we refer to any particular epithet, then the name JESUS or Saviour must be that which is intended; as no being either in heaven or earth can possess this name as he who is the Redeemer of the world does, for he is the only Variour; none has or could redeem us to God but te; and throughout eternity he will ever appear as Ze sole Saviour of the human race. Hence, before is birth Gabriel stated that his name should be called Jasts, giving for reason, he shall save his people from their sins. The qualifications of the Saviour of the world were so extraordinary, the redeeming acts so stupendous, and the result of all so glorious both to God and man, that it is impossible to conceive a gher name or title than that of JESUS, or Saviour of the world.

Verse 10. That at the name of Jesus every knee the uld bow] That all human beings should consider

Aets ii. 36. Rom. xiv. 9. 1 Cor. viii. 6. xii. 3.--d Ch. i. 5.- -e Eph. vi. 5.

themselves redeemed unto God by his blood, and look for an application of this redemption price; and that all who are saved from their sin should acknowledge him the author of their salvation. In a word, that av rovρaviwv, all the spirits of just men made perfect, now in a state of blessedness; kai εmiyeɩv, all human beings still in their state of probation on earth; Kai Kataɣ0ovɩwv, and all that are in the shades below, who have, through their own fault, died without having received his salvation; should acknowledge him.

Verse 11. And that every tongue should confess] That all those before mentioned should acknowledge that Jesus Christ is Lord, or absolute governor, and thus glorify God the Father, who has exalted this human nature to this state of ineffable glory, in virtue of its passion, death, resurrection, and the atonement which it has made, by which so many attributes of the divine nature have become illustrated, the divine law magnified and made honourable, and an eternal glory provided for man.

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Others by things in heaven understand the holy angels; by things on earth, human beings generally ; and by things under the earth, fallen spirits of every description. Perhaps the three expressions are designed to comprehend all beings of all kinds, all creatures; as it is usual with the Hebrews, and indeed with all ancient nations, to express, by things in heaven, things on earth, and things under the earth, all beings of all kinds; universal nature. similar forms of speech, Exod. xx. 4; Deut. iv. 17, 18; Psal. xcvi. 11; and Ezek. xxxviii. 20. But intelligent beings seem to be those which are chiefly intended by the words of the apostle; for it appears that nothing less than absolute rule over angels, men, and devils, can be designed in these extraordinary words, and by confessing him to be Lord we may understand that worship which all intelligent creatures are called to pay to God manifested in the flesh; for all should honour the Son even as they honour the Father. And the worship thus offered is to the glory of God; so that far from being idolatrous, as some have rashly asserted, it is to the honour of the Divine Being. We may add, that the tongue which does not confess thus, is a tongue that dishonours the Almighty.

Verse 12. As ye have always obeyed] Continue to act on the same principles and from the same motives; having the same disposition which was in Christ; labouring so as to promote his glory.

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