Philippians

Chapter 1

Ver. 1. With the bishops and deacons] The word priest is never used at all for a minister of the gospel by the apostles, no, nor by the more ancient Fathers, as Bellarmine himself confesseth. {a} And yet how eager were our late factors for Rome to have priested us all, but that God better provided for us!

{a} De Cultu Sanct. lib. iii. cap. 4.

Ver. 2. Grace be to you] {See Trapp on "1Co 1:2"} {See Trapp on "Eph 1:2"}

Ver. 3. Upon every remembrance] And no wonder; for these were those famous Macedonians, that first gave themselves to the Lord, and then to their faithful ministers by the will of God, #2Co 8:5. {See Trapp on "2Co 8:5"} and compare with #Isa 50:10.

Ver. 4. Making request with joy] Those that grieve their faithful ministers, and quench the Spirit in them, do it to their own singular disadvantage.

Ver. 5. For your fellowship] A good man cannot tell how to go to heaven alone. No sooner had the Philippians received the gospel, but they were in fellowship to a day. The communion of saints was with them a point of practice as well as an article of belief. The apostles’ creed was anciently briefer than now. The mention of the Father’s being "maker of heaven and earth," the Son’s death and descending into hell, and the communion of saints, being wholly omitted; haply as implied sufficiently in other articles. But surely if the creed were called Symbolum, as a sign or badge to difference Christians from infidels and wicked people, there was little reason to leave out the communion of saints, this being a main distinctive character; there being no such fellowship as among the saints, #So 6:9.

Ver. 6. That he which hath begun a good work] Gr. εναρξαμενος, "That he which hath in-begun a good work in you"; for the work is wholly inward and spiritual, saith an interpreter. So God is said to indwell in his people, #2Co 6:16, as if he could never have enough communion with them.

Will perform it] Or perfect it. God doth not use to do his work by the halves, but goes through-stitch with it, #1Th 5:24 Ps 138:8. Only we must pray as Luther was wont to do, "Confirm, O Lord, in us what thou hast wrought, and perfect the work that thou hast begun in us to thy glory. So be it." And as Queen Elizabeth prayed, "Look upon the wounds of thy hands, and despise not the work of thy hands. Thou hast written me down in thy book of preservation with thine own hand; oh, read thine own handwriting, and save me," &c.

Ver. 7. Partakers of my grace] That is, ye communicate with me in my sufferings, which he here calleth his "grace"; and tells them, #Php 1:29 "to you it is given," as an honorary, "to suffer for Christ’s sake." Crudelitas vestra gloria nostra, Your crulty is our glory, said those primitive martyrs. (Tertull.) I had rather be a martyr than a monarch, saith Ignatius. It is to my loss, if you bate me anything in my sufferings, saith Gordius to his tormentors. Gaudebat Crispina cum tenebatur, cum audiebatur, cum damnabatur, cum ducebatur, saith Augustine: {in #Ps 137} Crispina rejoiced when she was apprehended, convented, condemned, executed.

Ver. 8. I long after you all] Here the apostle practised his own precept of fatherly affection, φιλοστοργοι, #Ro 12:10. Pray for me, mine own heart root in the Lord, quem in intimis visceribus habeo ad convivendum et commoriendum saith Bradford in a letter to his fellow martyr, Laurence Saunders.

Ver. 9. And in all judgment] Or, sense. The soul also hath her senses as well as the body. And these must be exercised to discern good and evil, #Heb 5:14, those two learned senses especially (as Aristotle calleth them), the eye and the ear, #Job 34:3 Jer 2:31. Further, observe here, that knowledge and sense, or judgment, are two things. Young trees are more sappy, but old trees are more solid.

Ver. 10. Approve the things] Or, try the things that differ, that ye be not cheated, and so undone, as many a man is by purchasing a counterfeit commodity at an unreasonable rate. A Bristol stone looks like a diamond, and many things glister besides gold.

Ver. 11. Being filled with the fruits] The excellency of a Christian is to follow God fully, as Caleb, #Nu 14:24; to have a heart full of goodness, as those, #Ro 15:14; a life full of good works, as Tabitha, #Ac 9:33. {See Trapp on "Ga 5:22"}

Ver. 12. Rather unto the furtherance] So were Luther’s troubles. Quo magis illi furunt, saith he, eo amplius procedo. The more they rage, the more the gospel spreadeth. It was a pleasant sight (saith one) to have beheld Christ and Antichrist striving for masteries. (Scultet. Annal.) For whatsoever the pope and the emperor attempted against the gospel, Christ turned it all to the furtherance of the gospel. The pope’s bull, the emperor’s thunderbolt, amazed not men, but animated them to embrace the truth; weakened them not, but wakened them rather.

Ver. 13. In all the palace] So in the Diet held at Augsburgh in Germany, A.D. 1530. Caesar reading the Protestants’ confession, and sending it abroad to other Christian princes, as desiring their advice about it, dispersed and spread it more in all parts than all the Lutheran preachers could have done. For which cause Luther laughs agood (heartily) at the foolish wisdom of the Papists, in a certain epistle of his to the elector of Saxony. When Bonner allowed William Hunter, martyr, no more than a half penny a day in prison, he confessed that he lacked nothing, but had meat and clothing enough, yea, even out of the court, both money, meat, clothes, wood and coals, and all things necessary. What friends John Wycliffe found, both in the court of England and in the court of Bohemia, is famously known; and yet the proverb is,

“ Exeat aula qui velit esse pius—”

Ver. 14. Are much more bold] This is the fruit of the saints’ sufferings. Ecclesia totum mundum sanguine et oratione convertit, saith Luther. As the lily is increased by its own juice that flows from it, so is the Church by its sufferings. This caused Julian to spare some Christians whom he could have wished out of the world. I thank our Lord God (said Bp Ridley, in a letter of his to Bradford) that since I heard of our dear brother Rogers’ departing, and stout confessing of Christ and his truth even unto death, my heart, blessed be God, rejoiced of it; neither ever since that time I have felt any lumpish heaviness, as I grant I have felt sometimes before. So Bradford in a letter to Cranmer, Latimer, and Ridley, prisoners at Oxford: Our dear brother Rogers hath broken the ice valiantly. As this day I think hearty Hooper, trusty Taylor, and sincere Saunders end their course and receive their crown. The next am I, which hourly look for the porter to open me the gates after them to enter into the desired rest. God forgive me mine unthankfulaess for this exceeding great mercy.

Ver. 15. Some indeed preach Christ] Such self-seekers there are today not a few. Two things make a good Christian, good actions and good aims. Though a good aim doth not make a bad action good, as we see in Uzzah, yet a bad aim makes a good action bad, as in these preachers. They preached Christ, so did the devil, who yet was silenced by Christ, #Mr 1:24,25.

Ver. 16. Preach Christ of contention] Striving to bear away the bell from me, as the better preachers. And with such ambitionists the Church of Christ hath ever been pestered. This made Luther pray, A doctore glorioso, et a pastore contentioso, liberet ecclesiam suam Dominus, From vain glorious and contentious preachers, the good Lord deliver his Church. This made Strigelius when he was on his death bed bless God that now he should be freed ab immanibus et implacabilibus odiis theologorum, from the cruel and implacable hatreds of dissenting divines. (Melch. Ad. in Vit. Strig.) This drew that counsel from Luther to preachers, that they should see that those three dogs did not follow them into the pulpit,—Pride, covetousness, and envy.

Supposing to add affliction to my bonds] As immane cruelty, such as Job and David often complain of, #Job 6:14 Ps 69:26. Queen Elizabeth hated no less than did Mithridates, such as maliciously persecuted virtue forsaken of fortune, saith Camden.

Ver. 17. Knowing that I am set] κειμαι, or, laid by the heels. They of love help out at a deadlift, and do my office abroad; as Marulla, a maid of Lemnos, seeing her father slain in the gate, took up his weapons, and not only revenged his death, but helped to keep out the Turks, who hoped to have surprised the city suddenly.

Ver. 18. Christ is preached, &c.] Prorsus Satan est Lutherus, sed Christus vivit, et regnat, Amen, saith Luther in an epistle of his to Spalatinus; Luther is called a devil; but be it so, so long as Christ is magnified, I am well paid. All private respects should be drowned in the glory of God. But he is a base spirited man that is totus in se, entirely in himself, like the snail, still within doors, and at home. I would to God (saith Mr Dod) I were the worst minister in England; not wishing himself worse than he was, but other men better. Yea, Pedaretus, a heathen, a Lacedaemonian, when he was not chosen into the number of the three hundred counsellors of state, I thank thee, O God (said he), that thou hast given to this city so many men that are better than I am, and fitter to bear office.

Ver. 19. This shall turn to my salvation] God maketh all to co-operate, and turneth all about to the best; as the skilful apothecary maketh of a poisonous viper a wholesome treacle. {a} {See Trapp on "Ro 8:28"} {See Trapp on "Ge 50:20"}

And the supply of the Spirit] επιχορηγια. Fresh supply of subsequent grace, as of the latter rain to the grain, and as the influence of the heavens to fruit trees, without which they cannot bear, though they be fitted to bear fruit.

{a} Old Pharm. A medicinal compound, orig. a kind of salve, composed of many ingredients, formerly in repute as an alexipharmic against and antidote to venomous bites, poisons generally, and malignant diseases. ŒD

Ver. 20. According to my earnest] αποκαραδοκια, St Paul stood as it were on tiptoes to see which way he might best glorify God by life or by death.

Ver. 21. And to die is gain] Because death to a good man is the daybreak of eternal brightness, ianua vitae, porta caeli, the door to life, the gate to heaven, as Bernard hath it, a valley of Achor, a door of hope to give entrance into Paradise, to bring them malorum omnium ademptionem, bonorum omnium adeptionem. freedom from all evils and the reception of all that is good.

Ver. 22. What I shall choose, I wot not] As a loving wife sent for by her husband far from home, and yet loth to leave her children, is in a muse and doubt what to do, so was the apostle. He had mortem in desiderio, et vitam in patientia (as Fulgentius hath it), he rather endured life than desired it, he accepted it rather than affected it.

Ver. 23. For I am in a strait] Plato in the eighth of his laws hath a like speech, The communion of the soul with the body, κοινωνια ψυχη και σωματι διαλυσεως ουκ εστι κρειττων, is not better than the dissolution, as I would say if I were to speak in earnest. But whether Plato believed himself so saying, I have reason to make question, when I consider that his master Socrates, when he came to die, doubted whether it were better with the dead or with the living, as both Plato and Cicero testify.

Having a desire to depart] αναλυσαι, to loose from the shore of life, and launch out into the main of immortality. Or it may be rendered, to return home, or to change rooms. A believer when he dieth, doth but repatriasse (as Bernard phraseth it), return home; he doth but change his place, and not his company, as dying Dr Preston said. He is ready to chide out his soul with Quid hic facto? as Monica, Austin’s mother, did, What make I here so far from mine own country? or with an Egredere, o anima mea, as Hilarion did, Go forth, O my soul, to Jesus thy bridegroom; haste, haste, haste to thine happy home. Euge, Deo sit laus et gloria, quod iam mea instet liberatio, et horula gratissima, said Graserus, when death was upon him: Oh, blessed be God for this blessed hour. Oh, what a happy change shall I now make from night to day, from darkness to light, from death to life, from sorrow to solace, from a factious world to a happy being! as Mr John Holland, a Lancashire minister, said, when he was even ready to depart. Oh, wish heartily to die the death of these righteous; and let that be the unfeigned sense of thy soul, which Camerarius left in his will, should be written on his tombstone (Melch. Ad.):

“ Vita mihi mors est, mors mihi vita nova est.

Life is to me a death, death’s a new life.”

Or that emortual of George Fabritius (Bucholcer Index Chronol.), \u0960 αρ ̀+\u0966 ι0\u0955 ι0 \u0960 αρ \u0955 ι640 \u0966 ι-320 “Σοι χαριν οιδα θεω ευσπλαγχνω ος μ εδιδαξας\u0960 αρ \u0955 ι1120 \u0966 ι-320 Εν βιοτη τε θανειν, εν θανατω δε Βιουν.”

“Thanks to my gracious God, who doth me give,

In life to die, and in death’s hand to live.”

And to be with Christ] This was all his song ever since he had been in the third heaven. So Mr Bolton, lying on his death bed, said, I am by the wonderful mercies of God as full of comfort as my heart can hold, and feel nothing fit my soul but Christ, with whom I heartily desire to be. (His Life by Mr Bagshaw.)

Which is far better] πολλω μαλλον κρεισσον, Far, far the better. A transcendent expression, such as is that #2Co 4:17. {See Trapp on "2Co 4:17"}

Ver. 24:. Is more needful for you] Mr Bolton dying, and desiring to be dissolved, being told that it was indeed better for him to he with Christ, but the Church of God could not miss him, nor the benefit of his ministry, he thus replied with David, #2Sa 15:25,26 "If I shall find favour in the eyes of the Lord, he will bring me again, and show me both it and his habitation. But if otherwise, lo, here I am, let him do what seemeth good in his eyes." No man is born, much less born again, for himself, but for the benefit of many, as Bucer’s physicians said to him, Non sibi se, sed multorum utilitati esse natum, that he was not born for himself, but for the good of God’s Church; the welfare whereof he had zealously promoted. Dr John Reynolds being persuaded by his friends to give over his incessant pains in the Lord’s work for his health’s sake, finely answered out of Juvenal,

“ Et proffer vitam vivendi perdere finem:

Nor yet, for love of life, lose that dare I

That is the main, care of community.”

Ver. 25. And joy of faith] That is, for your full assurance, which is that highest degree of faith, whereby a believer having gotten victory over his doubtings, triumpheth with a large measure of joy.

Ver. 26. That your rejoicing] Gr. Your glorying or exulting in this, that God hath given me in, as an answer to your prayers. It is surely a sweet thing to bear from heaven. David often boasts of it, #Ps 6:8,9 66:19,20

Ver. 27. Only let your conversation] q.d. If you would that God should hear you, and deliver me, be ready prepared for the receipt of such a mercy. The fountain of divine grace will not be laden at with foul hands, #Ps 66:17. The leper’s lips should be covered, according to the law.

Let your conversation] πολιτευεσθε, your civil conversation, your common commerce, and interdealings with men also. Hippocrates took an oath from his followers to keep their profession unstained, and their lives unblameable. {a} When our life is contrary to our profession, it is a slander to the gospel; and it may be said of us, as a low countryman said to a gentleman that commended the Spaniards for their devotion and their often blessing and crossing themselves: No doubt, quoth he, they are, holy men; crosses without, and the devil within.

Striving together for the faith] As the barons of Polonia professed to do, by their starting up at the reading of the Gospel, and drawing out their swords half way, in testimony that they would stick and stand to the defence of that truth to the very death. (A. D. 965, Jo. Funccius.) Help the truth in necessity, strive with it, and for it. Say of it, as she did of the shield she gave her son going to the battle, η ταν η επι ταν (Plutarch), Either bring this back, or be brought back upon it. Or, as the Black Prince’s resolution in battle was, either to vanquish or perish. The serpent, they say, if he be so environed that he must of necessity pass through one of them, will sooner adventure upon the fire or flame than upon the shadow of the poplar tree. The mouse of Armenia will rather die than be defiled with any filth; insomuch, as if her hole be besmeared with dirt, she will rather choose to be taken than to be polluted. Let us resolve either to live with the faith of the gospel, or to die for it. The Athenians bound their citizens by oath, to fight for defence of their religion both alone and with ethers, αμυνω δε και υπερ ιερων και υπερ οσιων και μονος και μετα πολλων.

{a} αγεως και οσιως τον βιον και την τιχνης εμην

Ver. 28. And in nothing terrified] πρυρομενοι. A metaphor from horses, when they tremble and are sorely frightened. He that feareth God need fear none else, #Ps 3:6,7. But with the horse in #Job 39:22, he mocketh at fear, and is not frightened; neither turneth he back from the sword.

Ver. 29. For unto you it is given] As a high honour not only to believe (though that is a great matter; for he that believeth hath set to his seal that God is true, hath given God a testimonial, such as is that #De 32:4), but also (as a further favour) to suffer for his sake: this is the lowest subjection that can be to God, but the highest honour both to him and us. This made Latimer, after the sentence pronounced on him, cry out, "I thank God most heartily for this honour." Saunders said, "I am the unmeetest man for this high office that ever was appointed to it." "Such an honour it is," said Careless, martyr, "as the greatest angel in heaven is not permitted to have. God forgive me mine unthankfulness."

Ver. 30. Which ye saw in me] #Ac 16:19,23,24, &c. {See Trapp on "Ac 16:19"} {See Trapp on "Ac 16:23"} {See Trapp on "Ac 16:24"}

Chapter 2

Ver. 1. If there be therefore] A most passionate obtestation, importing his most vehement desire of their good agreement; whereunto he conjures them, as it were, by all the bonds of love between him and them. Matters of importance must be pressed with utmost vehemence, #Col 3:14. Love is charged upon us above all those excellent things there reckoned up.

If any comfort of love] As there is very much, making the saints to enjoy one another’s society with spiritual delight, #Ps 16:3, and to communicate with gladness and singleness of heart, #Ac 2:46. The Lord doth usually and graciously water the holy fellowship of his people with the dews of many sweet and glorious refreshings; so that they have a very heaven upon earth, for kind the same with that above, and differing only in degrees.

If any bowels and mercies] Ipsa suada, credo, si loqui posset, non potuisset, εμφατικοτερως, ubi quot verba, tot tela, &c., saith Dr Morton; that is, persuasion itself could not speak more persuasively, here are so many words, so many weapons, able to pierce and work upon any heart not possessed with an iron sinew.

Ver. 2. Being of one accord, of one mind] Hereunto those many "ones" should move us mentioned by our apostle, #Eph 4:4,5. {See Trapp on "Eph 4:4"} {See Trapp on "Eph 4:5"} {See Trapp on "Ac 4:32"} They were of one heart. Animo animaque inter se miscebantur, saith Tertullian of those primitive Christians; yea, they were una anima, one soul (so Tremellius rendereth this text out of the Syriac), all informed with one and the same soul; all as one man, in the matters of God’s worship.

Ver. 3. Let nothing be done through strife] These are those hell hags that set the Church on fire, φιλονεικεια and φιλαρχια: if these men could be cast out of men’s hearts, great hopes there were, παντας εις το θειον κηρυγμα ομοφωνως και ορθοδοξως συνδραμειν, as Isidore hath it, that all men would soon consent in one and the same truth, and be at peace among themselves.

Let each esteem other better than themselves] Non minus vere, quam humiliter, as Bernard glosseth; because in some gift or other, at least in the measure or use, another may be better than us.

Ver. 4. Look not every man, &c.] Self is a great stickler, but must be excluded where love shall be maintained. He that is wholly set up within himself is an odious person; and the place he lives in longs for a vomit to spew him out. It is his pleasure, his profit, and his preferment (saith one) that is the natural man’s trinity; and his carnal self that is these in unity. Indeed it is that flesh that is the principal idol; the others are deified in the relation to ourselves.

Ver. 5. Let this mind be in you] We should strive to express Christ to the world, not as a picture doth a man in outward lineaments only, but as a child doth his father in affections and actions. Our lives should be as so many sermons upon Christ’s life, #1Pe 2:9.

Ver. 6. To be equal with God] Gr. Equals, that is, every way equal; not a secondary inferior God, as the Arians would have him. {See Trapp on "Joh 1:1"} {See Trapp on "Joh 1:2"} {See Trapp on "Joh 1:3"} {See Trapp on "Joh 1:4"} Hold fast this truth; it is of the foundation, it is the rock whereon the Church is built, #Mt 16:18; and all the devils in hell shall not wrest this place from me, for a clear proof of the Divinity of Christ, saith learned Calvin.

Ver. 7. But made himself. &c.] Gr. εκενωσεν, "emptied himself," suspended and laid aside his glory and majesty, and became a sinner both by imputation (for God made the iniquity of us all to meet upon him, #Isa 53:6) and by reputation, for he was reckoned not only among men, but among malefactors, #Php 2:9. Hence he is said to be sent in the likeness of sinful flesh, #Ro 8:3.

And took upon him the form of a servant] Yea, of an evil servant, that was to be beaten.

In the likeness of men] Yea, he was a worm and no man, nullificamen populi, as Tertullian hath it. Christ vilified, nullified himself to the utmost, ex omni seipsum ad nihil redegit, as Beza expounds the former part of this verse, of everything he became nothing.

Ver. 8. He humbled himself] The Sun of righteousness went 10 degrees back in the dial of his Father, that he might come to us with health in his wings, that is, in his beams.

Became obedient unto death] That is, to his dying day, saith Beza. He went through many a little death all his life long, and at length underwent that cursed and painful death of the cross, his soul also being heavy to the death, #Mt 26:38, he suffered the insufferable wrath of God for a season. Ne perderet obedientiam, perdidit vitam, he lost his life lest he lose his submission to authority, saith Bernard.

Ver. 9. Wherefore God also, &c.] "Wherefore" denoteth not the cause, but the order of Christ’s exaltation, as a consequent of his sufferings, as some conceive.

Ver. 10. That at the name] Gr. In the name. The Papists stiffly defend the ceremony of bowing at the name of Jesus, to countenance the adoration of their deified images, altars, and their host; teaching in their pulpits, that Christ himself on the cross bowed his head on the right side, to reverence his own name, which was written over it. {a} But name is here put for person, bowing of the knee for inward subjection. It is taken out of #Isa 45:23.

{a} Sir Edwin Sands in Spec. Europ.

Ver. 11. And that every tongue] The heathens were wont to say, Mutus sit oportet qui non laudarit Herculem. Let that tongue be tied up for ever that cries not out with David, Vivat Dominus, and with Luther, Vivat et regnet Christus, Amen.

Ver. 12. Work out your salvation] κατεργαζεσθε. The reason that men still tremble, and are still troubled with this doubt, and that fear, is, because their salvation is not wrought out, something is left undone and their conscience tells them so.

With fear and trembling] Opposed to carnal security. Those venturous bold spirits that dare live in any evil, so it stare not in their faces, and have not a heart fearful of the least evil, aspire not to immortality.

Ver. 13. For it is God which worketh] Therefore work out, &c. As acti agentes, moti moventes, as the inferior orbs move, as acted by the superior. When God hath turned, and doth touch us, we must move; and while the Spirit imbreathes us, we must turn about like the mill.

To will and to do] Sub laudibus naturae latent inimici gratiae, saith Augustine; who stood so much for grace, that the schoolmen say he yielded too little to freewill. That we live is the gift of the gods (saith Seneca); that we live well, is of ourselves. A base speech! So Cicero (De Nat. Deor.), Iudicium hoc omnium mortalium est fortunam a Deo petendam, a seipso sumendam sapientiam. For which impious sentence Augustine saith of him, Eum, ut faceret homnes liberos, fecisse sacrileges. (De Civ. Dei, 5.)

Ver. 14. Without murmurings] Gr. οργης, wrath and rancour, or discontent, which makes men’s lips like rusty hinges seldom to move without murmuring and complaining.

And disputings] Or wranglings about trifles, niceties or novelties, things whereof we can have neither proof nor profit. Zanchy thus distinguisheth these two; murmurings are secret complaints one of another, like to the grunting of hogs; disputings are open contentions and quarrels.

Ver. 15. Blameless and harmless] Gr. ακεραιοι, hornless, or sincere, without mixture of deceit or guile, Israelites indeed.

The sons of God] Dignity enforceth duty. Remember that thou art a king’s son, said he to Antigonus, and thou canst not do amiss.

Without rebuke] Αμωμητα, such as envy itself cannot justly tax, or fasten her fangs on. Si Luthero faverem ut viro bono, quod fatentur et hostes, &c., saith Erasmus, who yet loved him not. Luther is a good man, as his very enemies cannot but acknowledge. So Bucer, Bradford, Melancthon. Christians should excel others, standing as standard bearers, higher than others, as Saul was by the head and shoulders; being without blemish from head to foot, as Absalom; fair to the eye and good to the taste, as the tree of knowledge, #Ge 3:6.

In the midst of a crooked] As Noah was righteous in his generation; as Joshua would serve Jehovah, though alone; as David therefore loved God’s testimonies, because other men kept not his law; as Elijah amidst the Baalites cries, Zelando zelavi; the worse they were, the better was he. Baruch kindled himself ( accendit seipsum, Trem.) from other men’s coldness, and quickened himself from other men’s dulness, #Ne 3:20.

As lights in the world] φωτηρες, luminaries, great lights, such are the sun and moon, that give light to others. Some wicked have greater common gifts than the godly; as many metals are brighter and more orient than the heavens: yet as those metals are not fit to convey the light of the sun, nay indeed they would stop it; so neither are the wicked fit to shine the true light into us; but Christ and Christians, those lights of the world. Such as Chrysostom was, whom Theodore styleth eximium orbis terrarum luminare, a famous light of the Church; and others said, that the sunlight might better be spared than Chrysostom’s preaching.

Ver. 16. Holding forth the word] επεχοντες, as an ensign, or rather as the hand doth the torch, or the watch tower the light, and so the haven to weather beaten mariners.

Ver. 17. Yea, and if I be offered] Or, be poured out as a drink offering upon the sacrifice, &c., to seal up my doctrine, whereby I have brought you to the obedience of faith. Bishop Ridley in a letter to Bishop Brooks of Gloucester, writeth thus: "As for the doctrine which I have taught, my conscience assureth me that it was sound and according to God’s word, to his glory be it spoken; the which doctrine, the Lord being my help, I will maintain, so long as my tongue shall wag, and breath is within my body, and in confirmation thereof seal the same with my blood."

Ver. 18. For the same cause also, &c.] The hearers’ affections and endeavours should exactly answer to the affections and endeavours of the preacher, as the elders of Ephesus did, #Ac 20:31,37; and as those religious Romans did, #Ro 6:17, and these Philippians, #2Co 8:5.

Ver. 19. That I also may be of good comfort] εμψυχω, that I may be inspirited. For when Silas and Timotheus were come from these Macedonians, Paul was pressed in spirit, and set vigorously upon the Lord’s work, #Ac 18:5.

Ver. 20. Likeminded] ισοψυχον, an alter ego to me. True friendship transformeth us into the condition of those we love, as Eusebius into his friend Pamphilus the martyr, whence he was called Eusebius Pamphili. Amicitia sit tantum inter binos qui sunt veri, et bonos qui sunt pauci. (Jerome.)

Ver. 21. For all seek their own] If it were so then, what wonder if now, as was so long since foretold, #2Ti 3:2. Self must be shouldered out, and Christ’s share studied more than our own; all private interests let fall, and all self-respect drowned in the glory of God and the public good; or else we want that pious ingenuity that becometh saints. It is said of Cato, that he did— toti genitum se credere mundo, That the care of the community lay upon him. (Lucan.) Timothy was of a choice and excellent spirit that naturally cared for the Churches’ welfare; few such today. {See Trapp on "Php 2:3"}

Ver. 22. As a son with the father] Happy son in such a father, #1Ti 1:2. If Jason the Thessalian held himself so happy in his tutor Chiron (Pindar. lib. 4, Pyth.), Alexander in his Aristotle, Paul in his Gamaliel, how much more was Timothy in Paul the aged, #Phm 9, whose not only doctrine but manner of life he knew fully and followed faithfully, #2Ti 3:10, as a diligent disciple!

Ver. 23. So soon as I shall see] For his life was now in suspense by reason of that roaring lion Nero, whom Tertullian wittily calleth Dedicatorem damnationis Christianorum, quippe qui orientem fidem primus Romae cruentavit.

Ver. 24. Shall come shortly] Whether ever he did come or no we know not. Fallitur augurio spes bona saepe suo. Good hopes are often frustrated. Howbeit the word here signifieth an "assured confidence"; and is seldom or never used but when the thing followeth, which thus is trusted.

Ver. 25. Necessary to send to you] It is not meet that a pastor be long absent from his people. Moses was away but 40 days, and before he came again Israel had made them a golden calf. A godly minister when he is abroad is like a fish in the air; whereinto if it leap for recreation or necessity, yet it soon returns to his own element.

Ver. 26. For he longed after you] επιποθων. The word signifieth such a vehement desire as is impatient of delays. His heart was in the same place his calling was.

And was full of heaviness] Gr. αδημονων, he was out of the world, as it were, and could not take comfort in any company.

Ver. 27. For indeed he was sick] Which should not have been, if St Paul could have cured him, as he did others. This shows that the apostles cured the sick, and did miracles, not by their own power, or at their own pleasure, &c.

But God had mercy on him.] A great mercy it is to recover health, and highly to be prized. After sickness, offer to God the ransom of thy life, as they did, #Ex 32:31-33. Bless Jehovah thy physician, so he is called, #Ex 15:26. Thus did David, #Ps 103:3. Thus Hezekiah, #Isa 36:9. Thus the very heathens, whose custom was after a fit of sickness to consecrate something to their gods.

But on me also] For it is a very sore affliction to lose a dear friend, which is as a man’s own soul, #De 13:6, and is there set after brother, son, daughter, wife of a man’s bosom, as dearer than all of them.

Lest I should have sorrow] God’s care is that we suffer in measure, #Isa 27:8; and according as we can, #1Co 10:13. {See Trapp on "1Co 10:13"}

Ver. 28. That when ye see him] And receive him as risen from the dead. God knows how to commend his mercies to us, by threatening us with the loss of them; for Bona a tergo formosissima. We know best the worth of mercies by the lack of them.

Ver. 29. Hold such in reputation] Or set a just price, a due estimate upon them. Horrible is the contempt that is now cast upon the ministry, by our novellers, as if they had learned of Campian to say, Ministris eorum nihil vilius. To your minister, nothing is vile.

Ver. 30. Not regarding his life] Gr. Ill providing for his life, casting away all inordinate care of it, as if he had put on that Roman resolution, Necesse est ut eam, non ut vivam, Needsly I must go, not needsly live.

Chapter 3

Ver. 1. Rejoice] Or farewell in the Lord. Salutem in sospitatore.

To write the same things to you] So #1Co 5:9 Joh 15:1-5. Some gather out of #Mt 5:1 cf. Lu 6:20, that our Saviour preached the same sermon twice over. Men are dull to conceive, hard to believe, apt to forget, and slow to practise heavenly truths, and had therefore great need to have them much pressed, and often inculcated. Neither let any cry out, Occidit miseros crambe repetita magistros. Surfeit not of God’s manna, say not it is a light meat, because lightly come by, or the same again. Austin persuades the preacher so long to pursue and stand upon the beating and repeating of one and the same point, till by the gesture and countenance of the hearers he perceives that they understand and relish it. It was Melancthon’s wish, that men did not only teach the same things, but in iisdem verbis, in iisdem syllabis, in the same words, in the same syllables. He himself went over the Epistle to the Romans ten different times in his ordinary lectures. (Scultet. Annal.) Hippias liked not to have αει παυτα, ever the same things; but Socrates desired to have ου μονον αει ταυτα, αλλα και περι των αυτω, not only always the same words, but about the very same matters; since a good thing cannot be heard too often.

Ver. 2. Beware of dogs] That is, seducers and sectarians, who though dead dogs, yet will be barking at godly ministers. And though the dogs of Egypt would not move their tongues against Israel, #Ex 11:7, yet these greedy dogs, #Isa 56:11, can both bark and bite better men than themselves, being set on by the devil. Homines perfrictae frontis, impudent as dogs. Ravenous also when they get among the flocks, #Eze 22:25. Farther, they are crouching, colloguing creatures, #2Ti 3:4: but believe them not; receive them not; for like dirty dogs they will but bemire you with fawning; yea, like cur-dogs, they will suck your blood with licking, and in the end kill you, and cut your throats without biting. Beware of them, therefore, beware, saith the apostle here.

Beware of evil workers] Deceitful workers, #2Co 11:13, that seem to build staircases for heaven, when indeed they dig descents down to hell, taking great pains to very evil purpose.

Beware of the concision] For circumcision; as Diogenes called Zeno’s διατριβην κατατριβην and Euclid’s αχολην χολην. (Laert.) The Holy Scriptures have many such elegant and pleasant passages, as #Pr 25:27 Ho 4:15 Ga 5:12 Isa 5:7, &c. There is one that senseth it thus, Beware of the concision, that is, of those that make divisions and out the Church into little pieces, and sacking congregations, making separation. So Piscator, Qui conantur vos ab ecclesia Dei rescindere, who seek to sunder you from the Church. The Donatists affirmed that there were no true Churches but theirs, and were also divided among themselves, in minutula frustula, into small factions, as Austin saith.

Ver. 3. For we are the circumcision] Such as have our luxuriancies lopped off, our unruly passions mortified, #Col 2:11, casting them away as a wretched foreskin.

Ver. 4. Confidence in the flesh] That is, in external privileges, which yet profit not those that rest in them. An empty title yields but an empty comfort at last. God cares for no retainers, that only wear his livery but serve themselves. A man may go to hell with baptismal water on his face; yea, the sooner for his abused privileges.

Ver. 5. A Hebrew of the Hebrews] That is, by both father’s and mother’s side. Some think that hereby he argueth the ancientness of his stock and lineage, as being continued from Abraham, called the Hebrew; or from Eber. (Dr Airay.) Sed genus et proavos, &c. Of some ancient families it may be said as of some books, that they are adorandae rubiginis, of more antiquity than authority or respect.

Ver. 6. Concerning zeal] A blind misguided zeal. {See Trapp on "Ro 10:2"} If zeal be not qualified with knowledge all will be on fire, as the primum mobile, first easily swayed, they say, would be with its swift turning about, but for the countermotion of the lower spheres.

Ver. 7. Loss for Christ] Christ is to be sought and bought at any hand, at any rate. This is to play the wise merchant, #Mt 13:44-46. {See Trapp on "Mt 13:44"} {See Trapp on "Mt 13:45"} {See Trapp on "Mt 13:46"} Esteem we Christ, as the people did David, #2Sa 18:3, more worth than ten thousand; as Naomi did Ruth, better than seven sons, #Ru 4:15; as Pharaoh did Joseph, There is none so wise and worthy as thou, said he, #Ge 41:39. Let burning, hanging, all the torments of hell befall me, tantummodo ut Iesum nansciscar, so that I may get my Jesus, said Ignatius. None but Christ, none but Christ, said Lambert, lifting up such hands as he had, and his fingers’ ends flaming. We cannot buy this gold too dear. Paul is well content to part with a sky full of stars for one Sun of righteousness. Nazianzen put this price upon his Athenian learning (wherein he was very famous), that he had something of value to part with for Christ. So did Galeacius Caraeciolus abandon all to enjoy the pure ordinances of Christ at Geneva. See that famous epistle written to him by Mr Calvin, prefixed before his Commentary on the First Epistle to the Corinthians.

Ver. 8. And do count them but dung] Dog’s dung (as some interpret the word σκυβαλα, quasi κυσιβαλα), or dog’s meat, coarse and contemptible. Paul’s sublime spirit counts all dung, yet is content, for Christ, to be counted the offscouring of all things.

Ver. 9. And be found in him] Out of whom all are lost in the wilderness of worldly lusts, and woefully wander; yet not so wide, as to miss hell. Paul’s desire is therefore to be found in Christ, at such time as he is sought for by the justice of God, to be brought to condign punishment.

Ver. 10. And may know him] Not notionally only (for so a man may do out of every catechism), but practically; not apprehensively only, but affectively; not with that knowledge that is cognoscitiva, only standing in speculation, but that is directiva vitae, as the apostle here expounds himself. A natural man may have a disciplinary knowledge of Christ, that is, by hearsay, as a blind man hath of colour, not an intuitive, i.e. per speciem propriam, &c.

Ver. 11. I might attain to the resurrection] That is (by a metonomy of the subject for the adjunct), that perfection of holiness that accompanieth the estate of the resurrection. True grace never aims at a pitch, but aspireth to perfection. It is a low and unworthy strain in some to labour after no more grace than will keep life and soul together, that is, soul and hell asunder (as one speaketh). But that man for heaven, and heaven for him, that sets up for his mark the resurrection of the dead, that would be as perfect now as the glorified saints shall be at the day of judgment.

Ver. 12. But I follow after] Gr. Διωκω, I persecute, I follow hot footed with utmost eagerness. By this then he signifieth how greedily and incessantly he pursued after the perfect knowledge of Christ, having it as it were in chase, and resolved not to rest till he had attained unto it. (Airay.) Well might Chrysostom call St Paul an insatiable, greedy, devouring worshipper of God.

Ver. 13. I count not myself] Si dixisti satis est, periisti. Satiety is a dangerous disease, and the next step to a declension. The eagle’s emblem is sublimius; a loftier position, the sun’s celerius, swifter, #Ps 19:3; the wheat’s perfectius, more ripened, #Mr 4:28; Ezekiel’s profundius, more depth, #Eze 47:4; Christ’s superius, more exaltation, #Lu 14:10; and Paul’s ulterius more humiliation.

Reaching forth] επεκτεινομενος, straining and stretching out head and hands and whole body to lay hold on the mark or prize proposed. A manifest metaphor from runners in a race, qui caput, totumque corpus, et vires exerunt, ae praecipites ad scopum ruunt, who throw themselves forward like a dart, and stretch out their arms to take hold of the mark. Prone et quasi praecipiti corpore ferri ad scopum. (Beza a Lapide.)

Ver. 14. I press toward, &c.] The ark of the covenant was but a cubit and a half high; so were likewise the wheels of the caldron. Now we know that a cubit and a half is but an imperfect measure, which shows (saith one) that no man in this life is perfectly perfect. Let us strive to perfection, as Paul did; and then, Summum culmen affectantes, satis honesti vel in secundo fastigio conspiciemur. A man may fully fall in with the most forward followers of Jesus Christ, and yet fall short of perfection. It is with Christians (saith Columel well) as with Jonathan’s signal arrows, two fell short, and but one beyond the mark; so where one shoots home to the mark of the high calling in Christ, many fail to attain to it.

Ver. 15. As many as be perfect] Comparatively, or conceitedly so.

God shall reveal] Different measures of knowledge and holiness are given to the saints at different times. We are narrow mouthed vessels, and cannot receive all at once. "Whither I go thou canst not follow me now; but thou shalt follow me afterwards," #Joh 13:36. {See Trapp on "Joh 13:36"}

Ver. 16. Let us walk by the same rule] To wit, of the word; and then you may say, Lord, if I be deceived, thou hast deceived me. Or it may be rendered thus, Let us proceed by one rule; for the word στοιχωμεν is military, and signifies to go on in order, according to the general’s commands; who else may justly punish our prosperous disobediences, our disorderly successes.

Ver. 17. Be followers together of me] Longum iter per praecepta, brevius per exempla. Everything in a minister should be exemplary, τυπος. We must propound to ourselves the highest pitch and the best patterns of perfection; even those of most raised parts and graces, of unwearied industry in services, and undaunted magnanimity in suffering; follow the most forward Christians with a desire to overtake them; dwell upon their exemplary lives till ye be changed into the same image.

Ver. 18. And now tell you weeping] Non tam atramento quam lachrymis chartas inficiebat Paulus. {a} Paul was a man of many tears, and might well say here, as Master Fox concludes the story of Lady Jane Grey, Tu quibus illa legas incertum est, Lector ocellis; Ipse quidem siccis scribere non potui.

{a} Lotin in #Ac 22:19.

Ver. 19. Whose god is their belly] A scavenger, whose living is to empty, is to be preferred before him that liveth but to fill privies; as they do that make their gut their god, that dunghill deity. Such a one was that Pamphagus, Nabal, Dives, and others, that digested in hell what they ate on earth. They say the locust is all belly, which is joined to his mouth and endeth at his tail. The spider also is little else than belly. The dolphin hath his mouth almost in his very belly; the ass-fish hath his heart in his belly. (Solinus. Aristot.) In mea patria Deus venter est, et in diem vivitur. In my country (saith Jerome) their belly is their god, they live from hand to mouth, &c. Epicurus said, that eternal life was nothing else but an eternal eating and drinking; ωστε παντα χρονον διαγειν μεθυοντας. See my Common Place of Abstinence.

Who mind earthly things] As they have their hands elbow deep in the world, so their minds are shut in their chests, as dead bodies are buried in coffins; they are interred in the Golgotha of this world, as moles in their hillocks.

Ver. 20. For our conversation] Our civil conversation, or our burgessship, {a} while we live by heaven’s laws, and go about our earthly businesses with heavenly minds; this a carnal man cannot skill of. {b} A fly cannot make of a flower what a bee can. There is a generation whose names are written in the earth, #Jer 17:13; these make earth their throne, heaven their footstool, #Isa 66:1, and are loth to die, because they have treasures in the field. But the saints, though their commoration be on earth, yet their conversation is in heaven; as the pearl grows in the sea, but shines in the sky; as stars, though seen sometimes in a puddle, yet have their situation in heaven; as a wise man may sport with children, but that is not his main business. Corpore ambulamus in terra corde habitamus in caelo, saith Austin. Our bodies are on earth, our hearts in heaven (as his was that did even eat and drink and sleep eternal life). We live by the same laws as saints and angels in heaven do. If Satan offer us outward things in a temptation (as he did Luther a cardinalship), we send them away from whence they came, as Pelican sent back the silver bowl (which the bishop had sent him for a token) with this answer, Astricti sunt quotquot Tiguri cives et inquilini, bis singulis annis, solenni iuramento, &c. We, the citizens and inhabitants of Zurich, are twice a year solemnly sworn to receive no gift from any foreign prince; so we, the citizens of heaven, are bound by solemn and sacred covenants not to accept Satan’s cut-throat kindnesses. Serpens ille capite blanditur, ventre oblectat, cauda ligat. (Rupert.)

“- Timeo Danaos et dona ferentes.

We like not the devil’s donatives.”

{a} The status and privileges of a burgess; the ‘freedom’ of a borough, citizenship. ŒD

{b} πολιτευμα. Ut municipes caelorum nos gerimus. Sic reddit Piscator.

Ver. 21. Like unto his glorious body] Which is the standard. {See Trapp on "1Co 15:38"} {See Trapp on "1Co 15:44"} Now we may say to our souls as he did to his, O anima, quam deforme hospitium nacta es? Poor soul, what an ill lodging room hast thou gotten! But at the resurrection all shall be mended. Then these vile bodies shall shine as the sun, and be so clear and transparent, that all the veins, humours, nerves, and bowels shall be seen as in a glass, saith Aquinas, that the soul may sally out at every part, and sparkle through the body as the wine through the glass, saith another author. Three glimpses of glory were seen, 1. In Moses’ face; 2. In Christ’s transfiguration; 3. In Stephen’s countenance.

Chapter 4

Ver. 1. Dearly beloved and longed for] What heart melting language is here! Ministers must woo hard for Christ, and speak fair, if they will speak to purpose: "though I might be much bold in Christ to enjoin thee, yet for love’s sake I rather beseech thee," #Phm 8,9. How often are men fain to sue for that which is their own; and how heart glad if by fair entreaties they can gather up their debts!

Ver. 2. I beseech Euodias] A couple of disagreeing sisters, whom the apostle seeketh to reconcile, and it was a wonder if they could resist his rhetoric. Oh that I could but once find you together one (saith Austin of the differences between Jerome and Ruffinus); I would fall down at your feet with much love and many tears; I would beseech you for yourselves, and one another, and for weak Christians’ sake who are offended thereat, you would not suffer these dissensions to spread, &c. Hei mihi qui vos alicubi reperire non possum, &c.

Ver. 3. And I entreat thee also] All men should contribute their help to the composing of differences, and bring their buckets, as it were, to quench this unnatural fire, when once kindled.

True yokefellow] Not Paul’s wife (for he had none, #1Co 7:7), but either the husband of one of the afore mentioned women, or some special and principal pastor at Philippi.

Which laboured with me in the gospel] Not by preaching, but by partaking of the combats and difficulties that I there underwent, with masculine spirits. Significatur certamen, quale est athletarum, saith Estius. In these good women, besides their sex, there was nothing woman-like or weak.

Ver. 4. Rejoice in the Lord] That is the true and only joy (said Mr Philpot the martyr), which is conceived not of the creature, but of the Creator; to this all other joys being compared are but mournings, all delights sorrows, all beauty filth, &c. Other joy besides this may wet the mouth, but not warm the heart; smooth the brow, but not fill the breast.

And again I say, Rejoice] No duty almost more pressed in both Testaments than this of rejoicing in the Lord. It is no less a sin not to rejoice than not to repent.

Ver. 5. Let your moderation] Or equality, such as was that of David, #Ps 26:12. The scales of his mind hung equal, giving him liberty in all occurrences to enjoy himself. All immoderations are enemies to health; so they are also to the quietness of the mind. (Hippocrates.) Against these (as against poisons) there be two kinds of antidotes, prayer and patience, the one hot, the other cold: the one quenching, the other quickening. The word το επιεικες, here used by the apostle, properly signifieth moderation in law businesses, or in laying claim to a man’s own right, the preferring of equity before extremity (Arist. Ethic. v. 10), as holding utmost right to be utmost wrong. Summum ius summa iniuria. Austin tells us that it was grown to a proverb among his countrymen, Ut habeas quietum tempus, perde aliquid. For a quiet life, part with some part of thy fight, as Abraham did, #Ge 13:9.

The Lord is at hand] To right you and recompense you, to pay you for all your pains and patience. Iudex pro foribus, saith St James, #Jas 5:9.

Ver. 6. In nothing be careful] Or care for nothing, viz. with a care of diffidence and distrust. {See Trapp on "Mt 6:25"} {See Trapp on "Mt 6:26"} &c.

But in everything by prayer] This is the best cure of care. "Cast thy burden" (or thy request) "upon the Lord," said David, #Ps 55:22 "and he shall sustain thee." Remove thy trouble from thyself to God by virtue of that writ or warrant, and then all shall be well. "They looked unto God, and were lightened," #Ps 34:5. Luther in a certain epistle of his to Melancthon complaineth thus: Ego certe ore pro te, et doleo te pertinacissimam curarum hirudinem meas preces sic irritas facere: I pray for thee, but to no purpose so long as thou givest so much way to carking cares.

Supplication with thanksgiving] We should come to pray with our thanks in our hands, standing ready with it, as Joseph’s brethren stood with their present, #Ge 43:25. In the old law, what special request soever they had to make, or what sacrifice soever to offer, they were commanded still to come with their peace offerings. Prayer goes up without incense when without thankfulness. The Church ascends daily to her beloved Christ in these pillars of smoke, #So 3:6, for she knows that unthankfulness hindereth much the restful success of prayer. And the apostle seemeth here to hint that God taketh no notice of their prayers that do not in addition give thanks.

Ver. 7. And the peace of God] Prayer hath virtutem pacativam. "Acquaint thyself with God and be at peace," #Job 22:21. Pray, "that your joy may be full," #Joh 16:24. David prays down his distempers, #Ps 6 Ps 116, and then cries out, "Return to thy rest, O my soul"; he rocks himself asleep in this sort; and sets all to rights often times, even then when his heart was more out of tune than his harp. Would you then have that peace of God, that most precious jewel that ever the heart of man was acquainted with? do as you are here advised: 1. Pray for what you want, and give thanks for that you have: (a sacrifice of praise is called a "pay offering," or a "peace offering," because peace ensues upon it.) 2. Be always doing something that is good, as #Php 4:8,9, for as every flower hath its sweetness, so every good union hath its comfort. This is so true, that very heathens (upon the discharge of a good conscience) have found comfort and peace answerably. How boldly did Abimelech bear himself upon his integrity; and what a blessed composedness had holy Noah, who was righteous in his generation, and therefore sat mediis tranquillus in undis.

Shall keep your hearts] φρουρησει, keep as with a guard, or as in a garrison. Solomon’s bed was not so well guarded with his threescore valiant men, all holding swords, #So 3:7,8, as each good Christian is by the power of God without him and the peace of God within him. This peace, like David’s harp, drives away the evil spirit of cares and fears; it soon husheth all. God can soon raise up in his an army of powerful thoughts and meditations, so as their very inward tranquillity arising from the testimony of a good conscience (called here, their minds), and the sweet sabbath of spirit, the composedness of their affections (called here, their hearts), can make and keep them secure and sound, yea, bring aid when they are close besieged by sin and Satan.

Ver. 8. Whatsoever things are true] This is that little Bible, as the eleventh to the Hebrews is by one fitly called a little Book of Martyrs. In this one verse is comprised that Totum hominis, whole of man, #Ec 12:13; that Bonum hominis, good of man, #Mic 6:8. For if ye do these things here enjoined, ye shall never fall, but go gallantly into heaven, as St Peter hath it, #2Pe 1:10,11.

Ver. 9. And heard, and seen in me] Est aliquid quod ex magno viro vel tacente proficias. The very sight, nay, thought, of a good man often doth good. Whereas the tongue or heart of a wicked man "is little worth," #Pr 10:20. If their thoughts and discourses were distilled, they are so frothy they would hardly yield one drop of true comfort.

And the God of peace] "Not only the peace of God," as #Php 4:7. Austin somewhere fisheth a mystery out of the word pax, peace, which consisteth of three letters, saith he, to note the Trinity, from whom is all true peace. Others have observed that all the letters in Jehovah are quiescent, be at peace, letters to teach the same truth.

Ver. 10. Hath reflourished] Ανεθαλετο. It had deflourished then for a season, and withered, as an oak in winter, #Isa 6:13, and as a teil tree whose sap is in the root. The best tree may have a fit of barrenness. So may the best men suffer some decays for a season; the spiritual life may run all to the heart, as a people conquered in the field runs to the castle. Howbeit, as Eutychus’s life was in him still, and he revived, though he seemed to be dead, and as trees in the spring grow green again, so do the relapsed saints.

Ver. 11. In respect of want] The wicked in the fulness of his sufficiency is in straits, #Job 20:22. Contrariwise, the godly man in the midst of his straits is in a sufficiency. "He hath all things," as having the haver of all things.

For I have learned] In Christ’s school, for nature teacheth no such lesson.

“ Optat ephippia bos piger, optat arare caballus.”

Horat.

The labourers were not content with their penny, #Mt 20:13. They that have enough to sink them, yet have not enough to satisfy them; as a ship may be overladen with gold and silver, even unto sinking, and yet have compass and sides enough to hold ten times more. It is God only that fills the heart, and maketh a man say truly with Jacob, and not feignedly, as Esau, I have enough, my brother. Esau had a deal, but Jacob had all, because he had the God of all (Rabb-li, Col-li, #Ge 33:9,11).

Ver. 12. I know both how, &c.] Sound bodies can bear sudden alternations of heat and cold: so cannot distempered bodies.

Both how to be abased] So Chilo (one of the seven wise men of Greece) said to his brother, who took it ill that he was not chosen to be one of the judges, I know how to be injuriously dealt with; but I hardly believe him. {a} Socrates also could tell Archelaus, that offered him large revenues, My mind and mine estate are matches. {b} But flesh and blood could never carry him so far, for all his saying so. It is God alone that fashioneth a man’s heart to his estate, #Ps 33:15, as a suit of clothes is fitted to the body.

I am instructed] μεμυημαι, I am initiated; I am a young scholar, newly entered in this high point of heavenly learning of Christian practice. I have entered into religion, as it were, I have consecrated myself (the word is wondrous significant) and am religiously taught it; I see it is a mystery, but I have got the mastery of it.

To suffer want] Either patiently to wait for what I desire, or contentedly to lack what God denieth.

{a} Εγω μεν επισταμαι αδικεισθαι. Laert.

{b} Arrian. apud Stobaeum.

Ver. 13. I can do all things] A Christian walks about the world like a conqueror, having power given him over all, #Re 2:26,27. It was a vain brag of that heathen prince that caused it to be engraven upon his tombstone, παντα ποιειν εδυναμην, I could do all things. (Cyrus Major. Arrian.) None can say so but the man in Christ, without whom also he himself can do nothing, #Joh 15:5. Suffer nothing, as the word ισχυω here used properly signifieth.

Ver. 14. Ye have well done] For hereby as you have sealed up your love to me, and engaged me to pray for you (as for Onesiphorus, #2Ti 1:16), so you have gotten a good testimony to yourselves that ye are members of Christ’s mystical body. The tongue is far enough from the toe, the heel from the head, yet when the toe or heel is hurt, the rest of the members sympathize and seek help for it. So here.

Ver. 15. But ye only] One poor Philippian shamed a hundred close fisted Corinthians. Araunah gave like a king, #2Sa 24:23, and is therefore crowned and chronicled: #Zec 9:7 "Ekron shall be as the Jebusite," that is, as this famous Jebusite Araunah, that parted with his freehold for pious uses. (Tremel.)

Ver. 16. Ye sent once and again] Charity’s fountain runs fresh, More perennis aquae, and is never dried up. "The liberal man deviseth liberal things," and holdeth that only his own that he hath given to others. Hoc habeo quodcunque dedi, saith Seneca (De Ben. vi. 3).

Ver. 17. Not because I desire a gift] As those cormorants that "with shame do love, Give ye," #Ho 4:18, as if they could speak no other but the Doric dialect, the horse leech’s language. St Paul was none of these.

That may abound to your account] For God keeps an exact account of every penny laid out upon him and his, that he may require it; and his retributions are more than bountiful.

Ver. 18. I have all] viz. That you sent, and I give you an acquittance, which the Greeks, from the word απεχω here used, call Αποχη. Compare #Pr 3:27.

I abound, I am full] As a bird with a little eye, and the advantage of a wing to soar with, may see far wider than an ox with a greater; so the righteous with a little estate, joined with faith and devotion, may feel more comfort and see more of God’s bounty than one of vast possessions, whose heart cannot lift itself above the earth. They say, it is not the great cage that maketh the bird sing. Sure we are, it is not the great estate that brings always the inward joy, the cordial contentment. A staff may help a traveller, but a bundle of staves may be a burden to him. The greatest thing in the least compass, saith one, is a contented mind in a man’s body; which if a man have, deliciosius vivit etiam is qui teruntium non habet, quam si in unum hominem confles sexcentos Sardanapalos, he hath all things, though he want everything.

Ver. 19. But my God] Whom I serve as an ambassador in bonds, #Eph 6:20, and therefore surely he will repay you the sums you have sent me.

Shall supply] Gr. πληρωσει, shall fill up, as he did the widow’s vessels: Shut the doors upon thee, saith the prophet, #2Ki 4:4. It was time to shut the doors, when one little vessel must overflow and fill up many greater.

According to his riches in glory] All God’s supplies to his come tipped and gilt with a glory upon them, saith one. Providences below, graces within, heaven above; as they have a lovely scarlet blush of Christ’s blood upon them; so they are rayed upon with a beam of divine love to them that are in Christ.

Ver. 20. Now unto God] Paul cannot mention God’s bounty without a doxology.

Ver. 21. Every saint] A great encouragement to the meaner to be so respected.

Ver. 22. All the saints salute you] Christianity is no enemy to courtesy. God’s scholars are taught better manners than to neglect so much as salutations.

They that are of Caesar’s household] When Caesar himself lived and died an unconverted caitiff (wretch) and a castaway. So did Seneca, for aught we can find by his writings, though some would have him to be here designed among the rest. {See Trapp on "Ro 1:18"}

Ver. 23. The grace of our Lord] With this wish of grace, grace to them, he both begins and ends. Wisdom is the principal thing, #Pr 4:7.

Table of Contents

Chapter 1

Chapter 2

Chapter 3

Chapter 4