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 A 
 
 PRACTICAL AND EXEGETICAL 
 
 ON 
 
 THE EPISTLE OF ST. PAUL 
 
 TO THE 
 
 PHILIPPIANS: 
 
 IN WHICH ARE EXHIBITED THE RESULTS OF THE MOST LEARNED 
 
 THEOLOGICAL CRITICISMS, FROM THE AGE OF THE EARLY 
 
 FATHERS DOWN TO THE PRESENT TIME. 
 
 EDITED BY THE LATE 
 
 REV. HENRY NEWLAND, M.A., 
 
 VICAR OF ST. MARY-CHUECH, DEVON, AND CHAPLAIN TO THE BISHOP OF EXETER ; 
 
 ' Erudite Lector, iii hoc libro si aliquid tibi supervacaneuin ^isum fuerit, id 
 minus eruditis relinque." 
 
 J. H. AND Jas. PARKER. 
 i860. 
 
PIIINTKU BY MKSRllS. PAUKKR, CORNMARKKT, OXFOUD. 
 
TO 
 
 THE MEMORY OF 
 
 HENRY NEWLAND, 
 
 PRIEST OF THE ENGLISH CHURCH, 
 
 IS GRATEFULLY DEDICATED, IN REMEMBRANCE OF 
 
 A HAPPY FRIENDSHIP, 
 
 BY HIS AFFECTIONATE BROTHER IN CHRIST, 
 
 THE AUTHOR. 
 
AUTHOR'S PREFACE. 
 
 The practical and exegetical Commentary on the 
 Epistle of St. Paul to the Ephesians, lately published, 
 was intended, as the title denotes, to be the first link 
 of a new Catena on St. Paul's Epistles. The Com- 
 mentary on the Epistle to the Philippians, now pub- 
 lished, was written before the Commentary on the 
 Ephesians ; both were submitted to my late dear and 
 valued friend the Eev. H. Newland; the whole of 
 both passed under his hand, and it was by his advice, 
 and under his editorship, that the Commentary on 
 the Ephesians was published fu-st. 
 
 His lamented, and to me, as well as to others, 
 irreparable loss, renders it necessary for me to speak 
 in my own person, and to announce myself as the 
 author of the works which I was but too happy to 
 see introduced to the public under the authority of 
 his honoured name. 
 
 His character and writings have long been well 
 known and appreciated, and will only cease to be so 
 when unswerving rectitude of purpose and valour for 
 the truth are no longer considered qualities to be 
 admired in an author. When I say that he was 
 a sound and honest theologian, one who never sacri- 
 ficed even the smallest principle to " content the 
 
INTRODUCTORY OBSERVATION'S ON ST. PAUL'S 
 EPISTLE TO TEE PEILIPPIAN8. 
 
 Philippi was a city of Macedonia, on the borders of 
 Thrace, and not far from the coast. It was originally 
 called Dates, and in still earlier times was known as Cre- 
 nides, from the springs of water which abounded in the 
 hill on which the city was built. Philip of Macedon forti- 
 fied it, and called it after his own name, and in his hands 
 it became an important military post. In after times the 
 city acquired a world-wide reputation from the victory 
 gained in its immediate neighbourhood by Anthony and 
 Octavius over Brutus and Cassius, the murderers of Julius 
 Coesar. Mention is made of it in Acts xvi. 12, where 
 it is called " the chief (or first) city of that part of 
 Macedonia, [the word ' first ' referring either to its posi- 
 tion relative to one crossing the Strymon, or to its mili- 
 tary and mercantile importance,^ and a colony." St. PauL 
 was the first to preach the Gospel there, having crossed 
 over to Europe in obedience to a heavenly vision ^ ; and 
 so successful were his labours, that many of the inha- 
 bitants believed. It was here, . as St. Chrysostom remarks, 
 that the seller of purple was converted, a woman of rare 
 piety and earnestness ; it was here that the keeper of 
 the prison believed. Here St. Paid was scourged with 
 St. Silas. Here the magistrates requested them to de- 
 part, and were afraid of them. Here the preaching of 
 the Gospel had a most glorious commencement. It may 
 be truly said that this city shewed great readiness for the 
 faith, inasmuch as the very jailor (a class of persons not 
 usually susceptible of religious impressions) at once, upon 
 seeing one miracle, ran to the Apostles, and received Bap- 
 tism with aU his house. Even the magistrates who scourged 
 
 » Acts xvi. 9, 10. 
 b 
 
INTRODUCTORY OBSERVATIONS ON 
 
 them seem to have done this rather from a sudden impulse 
 than malice, as may be concluded both from their sending at 
 once to let them go, and their afterwards being afraid, when 
 they learnt that they were Romans. 
 
 This Epistle arose out of the follo-«dng circumstances. The 
 Philippians, hearing of St. Paul's imprisonment at Rome, 
 sent Epaphroditus, their Bishop, (according to St. Pacian, 
 Theodoret, Baronius, and others,) to carry him money, and 
 make enquiries about his state, which was causing them much 
 anxiety. While with the Apostle he fell sick, almost to 
 death ; but having at length recovered, St. Paul lost no time 
 in sending him back to his diocese with a letter to his flock, 
 in which, while praising them for their Kberality and aflec- 
 tionate care, he exhorts them to stand fast in the faith, and 
 not be troubled about his bonds ; and, above all, that they 
 should be of one mind, shewing that unanimity comes of 
 humility. No doubt Epaphroditus would have told him 
 of certain painful dissensions which, it appears, existed 
 among some private members of the Church, and also of 
 the danger which was imminent to the whole body from 
 the insidious advances of false teachers ; and so wc find, 
 as might have been expected, special reference made to 
 each of these, accompanied by earnest cautions and ex- 
 hortations. 
 
 The Philippians seem to have been very much attached 
 to St. Paul personally ; and he, in turn, bears them many 
 and high testimonies, shewing them special honour, calling 
 them his ' crown,' and saying that they had suffered much 
 for the Gospel. It may be truly said that no Epistle is so 
 full of tenderness and fatherly affection as this, and it is the 
 highest proof of the virtue and excellence of the Philip- 
 pian converts that they gave no occasion to their teacher 
 to speak sharply to them, but only in the way of exhorta- 
 tion and encouragement. 
 
 Respecting the authorship of this Epistle there has hap- 
 pily been but little difference of opinion, and it has been all 
 but universally ascribed to St. Paul. It is satisfactory to 
 know that it is quoted largely by the early Fathers. Some 
 modern German critics (who, for obvious reasons, are in- 
 
ST. Paul's epistle to the philippians. xi 
 
 terested in undermining the authority of certain passages 
 in this Epistle) have found difficulties in believing that 
 St. Paul was its author. No one, however, can read their 
 criticisms (esj)ecially those of Schrader and Baur) without 
 concluding, with Dean Alford, that they deserve to take 
 rank with Abp. Whately's " Historic Doubts Eespecting 
 Napoleon Buonaparte." 
 
 Various dates have been assigned to this Epistle ; but 
 there seems sufficient internal evidence to shew that it was 
 written from Rome towards the conclusion of St. Paul's 
 first imprisonment, that is to say, the end of a.d. 62 or 
 beginning of 63. The grounds which Conybeare and 
 Howson give for fixing the date appear to be satisfactory 
 and conclusive. They say : — 
 
 " I. It was written during an imprisonment at Rome, be- 
 cause (A) the Prsetorium was at Rome^ ; (B) so was the 
 Emperor's household <= ; (C) he expects the immediate de- 
 cision of his cause '^j which could only have been given at 
 Rome. 
 
 " 11. It was written during ihe, first imprisonment at Rome, 
 because (A) the mention of the Prsetorium agrees with the 
 fact that during his first imprisonment he was in the custody 
 of the Praetorian Prefect ; (B) his sitiiation described^ agrees 
 with his situation in the first two years of his imprison- 
 ment ^. 
 
 " III. It was written towards the conclusion of this first 
 imprisonment, because (A) he expects the immediate deci- 
 sion of his cause ; (B) enough time had elapsed for the 
 Philippians to hear of his imprisonment, send Epaphroditus 
 to him, hear of Epaphroditus' arrival and sickness, and send 
 back word to Rome of their distress s. 
 
 lY. It was written after Colossians and Philemon ; both 
 for the preceding reason, and because St. Luke was no longer 
 at Rome, as he was when those were written ; otherwise he 
 would have saluted a Church in which he had laboured, and 
 would have cared in earnest for their concerns ^." 
 
 » c. i. 13. <= c. iv. 22. ^ c. i. 19, ii. 27, and possibly ii. 23. 
 
 ' c. i. 12—14. ' Acts xxviii. 30, 31. s c. ii. 26. ^ c. ii. 20. 
 
Xii INTRODUCTORY OBSERVATIONS, &C. 
 
 This Epistle, so suggestive of comforting thought to 
 every devout Christian, becomes doubly precious when we 
 view it as St. Paul's parting address to the Church as a 
 body. The Second Epistle to St. Timothy is of later date, 
 though written under similar circumstances, and shews the 
 feelings of the Apostle in the prospect of death which was 
 now close at hand ; but that Epistle, though it is now the 
 property of all the Church, was written to an individual, 
 and so far differs from the present one wherein the Apostle 
 pours out his soul towards all believers. 
 
 This Epistle has not always received full justice from 
 commentators. It has been thought to be deficient in in- 
 terest, and to afford little scope for exegetical labours. It 
 is diflficult to say how such an opinion could ever have got 
 abroad. It is true that this particular portion of St. Paul's 
 writings may not have the depth of others of his Epistles, 
 as, for example, that to the Ephesians, but it has at least 
 a beauty all its own. There is a rich tone of colouring 
 about it which the light of the Eternal Day, even then 
 breaking through the bars of the Apostle's prison-house, 
 alone could give. 
 
COMMENTARY ON 
 ST. PAUL'S EPISTLE TO THE PIIILIPPIAKS. 
 
 SUMMARY OF CHAPTER I. 
 
 Having given thanks to God for the constancy of the Philippians in 
 the faith, and having shewn his exceeding earnestness for their 
 salvation, the Apostle proceeds to explain that his imprisonment 
 at Rome has turned out for the furtherance of the Gospel ; and 
 then, having expressed a good hope of his speedy restoration to 
 them, he exhorts them to a course of life conformable to the doc- 
 trine of Christ. 
 
 This chapter may be divided into five chief parts : — ■ 
 
 (1.) The epigraphe, or inscription, containing the names of the 
 writer and of those to whom it is written : ver. 1 . 
 
 (2.) The salutation : ver. 2. 
 
 (3.) Thanksgiving for the faith of the Philippians, and a prayer 
 for their perseverance : ver. 3 — 11. 
 
 (4.) An account of the spread of the faith at Pome, and how his 
 bonds have greatly assisted it: ver. 12 — 26. 
 
 (5.) Exhortation to a life worthy of the Gospel : ver. 27 — 30. 
 
 CHAP. I. 
 
 Yer. 1. Paul and Timotheus, 
 
 St. Timothy is associated with St. Paul, as joining in his 
 salutation to the Christians at Philippi, to whom he must have 
 been well known, having accompanied the Apostle in both 
 his journeys to that city. See Acts xvi., xx. It is not to be 
 supposed, however, that he had any share in the composition 
 of the present Epistle, any more than ' all the brethren' 
 whom St. Paul joins with himself in his salutation to the 
 
 B 
 
COMMENTARY ON [cHAP. T. 
 
 Galatians, chap. i. 2. That this Epistle was the work of St. 
 Paul alone appears from verse 3, where he proceeds in the first 
 person singidar ; but it is quite possible that Timothy may 
 have written it at his dictation. So Zanchius. Caietan says, 
 "He was unwilling to keep the salutation of Timothy for 
 the end of the Epistle with the rest, but gave him a pre- 
 eminence, that the Philippians might the better understand 
 how highly he valued him." Haymo thinks that the name 
 of St. Timothy was added to give greater weight and au- 
 thority to the Epistle, according to our Lord's words, " In 
 the mouth of two or three witnesses every word shall be 
 established'*." Menochius has something similar ; but pro- 
 bably this mode of interpretation is more ingenious than true ; 
 for the simplest reason appears to be that St. Paul associated 
 the name of Timothy with his own for the sake of humility ; 
 intending thereby to shew that he did not despise him, as 
 inferior to himself in spiritual gifts, but that he honoured 
 him as a brother. A most illustrious example for Christ's 
 ministers to follow. 
 
 the servants of Jesus Christ 
 
 St. Paul does not here insist upon his rank as teacher, as 
 at 1 Cor. i. 1, but claims for himself another and a higher 
 title, (see Matt. xx. 2C, 27,) calling himself a ' servant,' and 
 not an * apostle ;' " for great truly is this rank, and the sum 
 of all good things, to be a servant of Christ, and not merely 
 to be called so*^." In one sense, indeed, all faithful Chris- 
 tians are the ' servants' of Christ ; but SS. Paul and Timothy 
 were so in a higher degree, having been called to serve 
 Him publicly in preaching the Gospel. Compare James i. 1 ; 
 2 Pet. i. 1 . It is well known that the bishops of Rome sub- 
 scribe themselves " Servant of the Servants of God," fol- 
 lowing the example of St. Gregory, who was the first to 
 adopt this style. 
 
 It is probable that St. Paul docs not prefix his title of 
 * Apostle' to this Epistle lest he should seem to have received 
 as a matter of right, and not of liberality, the contribu- 
 
 » Miitt. xviii. 16. '• S. Chrysos., in loc. 
 
VER. 1.] ST. Paul's epistle to the philippians. 3 
 
 tions whicli the Philippians had sent by the hand of Epa- 
 phroditus. Another reason for the omission of this title may 
 be found in the fact that this is the least official of all the 
 Epistles. " The Philippians did not dovibt that he was an 
 Apostle and teacher of the Gentiles, and therefore in writing 
 to them it was not needful that he should style himself 
 Apostle^" Caietan accounts for the omission on the ground 
 that as St. Paul wished to join Timothy with himself as a 
 colleague, he used a title which would suit them both. See 
 remarks on Eph. i. 1. 
 
 to all the saints 
 
 * AH,' see also vers. 4, 7, 8, &c. ; he repeats the word to 
 shew that he loves them all alike, and to excite in them a 
 corresponding love one for the other. 
 
 In the term ' saints' are included " all who have been 
 sanctified in Baptism, and continue in that sanctification '^." 
 " Sanctos vocat fideles, quorum congregatio sancta est, licet 
 non singuli sancti, id est, a peccatis mundi ®." The sense of 
 a^LOi in the New Testament is nearly equivalent to modern 
 ' Christians ;' but it would be an anachronism so to trans- 
 late it, since in the time of St. Paul the word ' Christian' 
 was only used as a term of reproach. The objection to 
 translating it ' saints' is that the idea now conveyed by that 
 term is quite different from the meaning of ol a<^ioi as used 
 by St. Paul \ Compare Eph. i. 1, and iii. 8. 
 
 in Christ Jesus which are at Philippi, 
 
 The use of the word * in' is to be observed ; implying that 
 the baptized are actually part of Christ, as living members of 
 His Body. See remarks on Eph. v. 30. He calls them ' saints 
 in Christ Jesus' to distinguish them from the Jews, who 
 would be likely to claim this title exclusively for themselves. 
 See Exod. xix. 6; Deut. vii. 6. 
 
 with the bishops and deacons : 
 
 St. Chrysostom thinks that this Epistle was written only 
 to the clergy of Philippi, and reads avveTnaKoirots as one 
 
 <= Haymo. ^ Ibid. * Estius. 
 
 ' Conybeare and Howson, Life and Epistles of St. Paul, vol. ii. p. 26, note. 
 
4 COMMENTARY ON [cHAP. I. 
 
 ^vord — coepiscopis, ' fellow-bishops.' This reading, however, 
 cannot be maintained. St. Ambrose" distinctly asserts that 
 the Epistle was written to the people at large, but, curiously 
 enough, makes the words 'bishops and deacons' refer to 
 those at Eome, who joined with St. Paul in his salutation to 
 the Church at Philippi. He accounts for the plural (bishops) 
 being used, by supposing that bishops flocked together to 
 Eome from all parts during the imprisonment of St. Paul, 
 for the purpose of performing kind offices. This, however, is 
 simply an assumption, resting on no known foundation ; not 
 to mention that the solitary condition which the Apostle 
 complains of, chap. ii. 20, would be inconsistent with the 
 presence of numerous provincial 'bishops' and 'deacons* 
 at Rome. 
 
 Theodoret also says that the Epistle was addressed to 
 the laity as well as the clergy of Philippi ; a conclusion 
 which, in the absence of other evidence, might safely be 
 arrived at from its structui'e ; " for the praises, exhortations, 
 consolations, doctrine, and precepts which are read in it are 
 common to all people alike. Moreover, the liberality of the 
 Philippians towards St. Paul was not merely on the part of 
 the clergy, but of the whole Church •*." It was quite na- 
 tural that, having previously mentioned * all the saints,' he 
 should then make a separate notice of the 'bishops' and 
 ' deacons ;' for it is by no means uncommon, even among 
 ourselves, that the chief person should be mentioned last. 
 
 A learned writer (Hammond') supposes that under the 
 general term Philippians must be included more than the 
 inhabitants of that single city, and that the word refers 
 either to all the Christians throughout Macedonia, or at least 
 to all that were mider that metropolis ; for that Philippi was 
 such, he says, is the distinct alffirmation of St. Luke ^. Hence 
 it appears that there might have been at Philippi more 
 bishops than one ; indeed, a§ many as were in all Macedonia, 
 at least in the cities under that metropolis. For more on 
 this subject, see Thorndikc, " Of the Laws of the Church," 
 
 8 In loc. h Estius. ' Parapbnise, fol, ed., p. G3G. (Loudon, 1675.) 
 
 '' Acts xvi. 12. 
 
VER. 1, 2.] ST. Paul's epistle to the philippians. 5 
 
 c. xvii. 10. The objection to this interpretation is that 
 St. Chrysostom, Theodoret, and St. Jerome all affirm that 
 ' bishops' in this place must signify ' presbyters' or priests ; 
 and that Thessalonica, and not Philippi, was at that time 
 the metropolis of Macedonia. St. Chrysostom, in loc, en- 
 quires, " Were there several bishoj)s of one city ? Certainly 
 not ; but he (St. Paul) called the presbyters so. For then 
 they still interchanged the titles, and the bishop was called 
 a deacon." It is common enough in the Greek Fathers 
 to find the bishops called presbyters, and vice versa. And 
 this, says Theodoret, is manifest in this place, because he 
 here adds * deacons' to the * bishops,' making no mention 
 of their presbyters. Assuming, then, (as there is good 
 reason for doing,) that Epaphroditus, who was now at Rome 
 with St. Paul, was the Bishop of the Church at Philippi, 
 it was natural that in sending a letter by his hands he 
 should address it, not to the Bishop, but to the presbyters 
 (priests) and deacons. 
 
 * Deacons' in this place must be understood in the same 
 sense as in the Epistle to St, Timothy, i. e. the ministers of 
 the altar, next to the presbyters. See Acts vi. It is im- 
 portant to observe that there is no authority for the intro- 
 duction of the article before 'bishops and deacons,' the 
 Greek being avv i7rLaK6'7roi<; Kal htaKovois, ' with presbyters 
 and deacons,' where the absence of the article seems to dis- 
 tinguish the true Church, having threefold orders, from 
 Gnostics, or any unepiscopal sectarians, such as St. Ignatius 
 hints at when he says, %<w/c»ts rov iTriaKoirov fjb7}hev iroLelTe, 
 {iirlaKoiros in St. Ignatius having the sense of 'bishop'). 
 This seems to make the threefold orders a note of the 
 Church. 
 
 2. Grace be unto you, and peace, 
 
 For the connexion between * grace' and ' peace/ see re- 
 marks on Eph. i, 2. 
 
 from God our Father, and from, the Lord Jesus 
 Christ. 
 
 Compare Rom. i. 7 ; 2 Cor. i. 2 ; Gal. i. 3 ; Eph. i. 2, 
 
COMMENTARY ON [CHAI' 
 
 lie brings out the notion of adoption by using the word 
 ' our,' as in the Lord's Prayer. So true is it that all ' peace' 
 which does not flow from the sense of our adoption, and of 
 God's love and favour obtained thereby, is unsound and un- 
 certain. For further remarks see Eph. i. 2. 
 
 3. I thank my God upon every remembrance of 
 
 you, 
 
 tVl TTuar] rfj ^veia vixoiv : i. e. as often as I remember 
 you; or it may mean, "on the whole of my remembrance 
 of you," intimating that the whole of his recollections were 
 those of joy. Compare Rom. i. 8 ; 1 Cor. i. 4 ; Eph. i. 16. 
 " Latum erat cor Pauli ^" And no wonder that he was 
 so thankful, for these were the Macedonians of whom he 
 makes such honourable mention'", who "first gave their 
 own selves unto the Lord," and then contributed to the 
 relief of the necessities of the saints. 
 
 It is to be observed that he says 'my God,' (with an evi- 
 dent emphasis on the pronoun,) as he says in another place, 
 " Whose I am, and Whom I serve "." The reason of this is to 
 shew that it is he alone who writes the Epistle, although the 
 name of St. Timothy is united with his in the salutation, 
 see verse 1 ; and then that God, as He is the common 
 possession of all the saints, so is He in a special manner the 
 property of each. Compare ch. iv. 19, " But my God shall 
 supply all your need." 
 
 The Apostle here, as elsewhere, commences with thanks- 
 giving, which is not merely a sign of affectionate regard, but 
 a powerful incentive to perseverance, " A'irtus enim laudata 
 crescit°." This verse, then, furnishes us with a fitting ex- 
 ample to follow in our devotions, Avhere the grateful recol- 
 lection of past mercies and blessings should stimulate us 
 to seek for fresli ones. " Prayer, or invocation, consists of 
 confession and petition ; confession is divided into confes- 
 sionemfruudis, which the Greeks call i^o/jboXoyijats, that is, 
 tlie confession of sins, whereunto they add supplication to 
 God for pardon, like that of the I'ublican'', 'God be mer- 
 
 ' liougfl. " 2 Cor. viii. 5. ° Acts xxvii. 23. 
 
 " Ilcniniingius. ^ Luke xviii. 13. 
 
VER. 3, 4.] ST. PAULAS EPISTLE TO THE PHTLIPPIANS. 7 
 
 ciful to me a sinner.' The other kind of confession is con- 
 fessio laudis, that is, thanksgiving to God for His goodness 
 in pardoning our sins, and bestowing His benefits upon us '■> 
 which kind of confession is called avTOfioXoyrja-is. This 
 also is a part of prayer, and ought to go with it, as appears 
 when the Apostle doth 'thank God always' for the Churches 
 in his prayer q." 
 
 4. This verse is evidently parenthetical, since St. Paul 
 evj(apt(n6l for the Koivcovla, verse 5. 
 
 Always in every prayer of mine for you all 
 
 See Ps. xxxiv. 1. For observations on the duty of per- 
 petual thanksgiving, see Commentary on the Ephesians, 
 pp. 28, 78, 300, 330, 394, 395. 
 
 ' In every prayer.' Here we have the overflowings of a 
 full heart. Surely it is the sign of great affection that 
 in all his prayers he mingled petitions for them. 
 
 ' For you all.' Compare ver. 8, " How I long after you all." 
 " Omnes complectitur suo afiectu, respiciens saniorem par- 
 tem, nam indubie erant in eo coetu etiam improbi, hypocritee 
 et similes, sed eorum non ofiensus numero totam Ecclesiam 
 piorum titulo complectitur''." 
 
 making request 
 
 Tr]v herjo-iv TToiovfievos. It is to be observed that Beijais is 
 used tivice in this verse. It means petition. Prayer gene- 
 rally (including confession, petition, oblation, intercession, 
 and thanksgiving) is TrpoaevxV} which Polus renders ' preces 
 ad bona impetranda,' while he translates Berjats ' deprecatio 
 arcendis malis qua) metuimus,' for, as he remarks, this last 
 word is derived airo rov Beov9, ' from fear.' See observations 
 on chap. iv. 6, and compare Eph. vi. 18. 
 
 with joy, 
 
 i. e. with spiritual joy, derived from the comforting ac- 
 counts which he received of their state. This is the sum and 
 substance of the whole Epistle. It is natural that in a com- 
 
 <) Bp. Aiiclrewes, Sermon vi., "On Propavixtion to Prayer." ' Aretius. 
 
rOMMEXTAKY ON [cHAP. 1. 
 
 position like this, where love predominates, there should be a 
 constant mention of 'joy/ See ch. i. 18 ; ii. 2, 19, 28 ; for 
 love and joy are both fruits of the same Spirit. 
 
 It will be the easier for us to understand why St. Paul 
 makes special mention of 'joy' in this place, when we find 
 from 2 Cor. ii. 4 that it is quite possible for a pastor's recol- 
 lection of his flock to be one of grief. 
 
 5. For your fellowship in the Gospel 
 
 €771 rrj Koivcovia vfxcov els to evayyeXiov, ' for your commu- 
 nication U7ito the preaching ;' or, ' with reference to your 
 liberality towards the Gospel ;' i. e. for the share you have 
 had in promoting the preaching of the Gospel ; els to evayye- 
 Xiov meaning " in usum Evangclii." This verse contains the 
 reason why St. Paul gives thanks for the Philippians. They 
 had zealously entered into his Apostolical labours, and had 
 become sharers in them, specially by contributing largely of 
 their worldly substance. While others proved faithless, and 
 deserted him in the hour of peril ^ they remained stcdfast, 
 and " although absent, took part in his tribulations, both 
 sending men to him and ministering to him according to 
 their ability, and leaving out nothing by any means ^" In 
 chap. iv. 15 — 18 he thanks the Philippians for the pecuniary 
 assistance he had received of them. KoLvcovia occurs in this 
 sense Ileb. xiii. 16. 
 
 St. Ambrose, Aquinas, Caietan, and others explain this 
 verse differently. According to their interpretation, the 
 Apostle's meaning is, 'I rejoice and give thanks to God 
 that ye have been made partakers of the Gospel of Christ ; 
 that is to say, by believing and shewing your faith by j'our 
 works ; and that ye have been stedfastly pursuing the same 
 course from the day in which ye began to believe until 
 now." For this use of the word * fellowship ' see 1 Cor. 
 i. 9, and Gal. ii. 9. There can be no doubt, however, that 
 the former interpretation (which has the authority of St. 
 Chrysostom) is the best, being more in accordance with the 
 Greek and the general bearing of the Apostle's language, 
 
 " 2 Tim. i. 15; iv. 10, IG. « S. Chrysos.. in loc. 
 
VER. 5, 6. J ST. Paul's epistle to the philippians. 9 
 
 for in other places also he calls assistance of the kind rendered 
 by the Philippians * fellowship.' See Rom. xii. 13, xv. 26 ; 
 2 Cor. viii. 4, and ix. 13; Gal. vi. 6. 
 
 from the first day until now ; 
 
 i. e. from the time of their conversion to the time when he 
 wrote the Epistle. Their religion had stood the test of time. 
 
 We gather from this verse that giving assistance to those 
 who are ministering in Christ's Name and by His authority, 
 (of whatever kind this assistance may be, as prayers, money, 
 sympathy, &c.), is actiially ' a fellowship of the Gospel,' and 
 entitles the givers to the highest rewards. It was the ap- 
 preciation of this that caused the early Christians, " as many 
 as were possessors of lands or houses," to sell them, and to 
 bring the " prices of the things that were sold" and "lay 
 them down at the Apostles' feet "." And surely it is a sweet 
 and comforting thought for those who have not been called 
 in the course of God's providence to teach and preach in His 
 Name, that by making His priests partakers of their worldly 
 substance they are becoming fellow-heirs with them in their 
 reward. See Matt. x. 41. " He that receiveth a prophet in 
 the name of a prophet shall receive a prophet's reward ; and 
 he that receiveth a righteous man in the name of a righteous 
 man, shall receive a righteous man's reward." 
 
 St. Gregory, commenting on this passage, remarks, with 
 great beauty and force : — " Qui recipit prophetam in nomine 
 prophetse mercedem prophetae accipiet. In quibus verbis 
 notandum est quia non ait mercedem de prophetd, sed mer- 
 cedem propheta" 
 
 6. In this verse the Apostle incidentally teaches a lesson 
 of humility. He does not say, ' Being confident that as ye 
 have begun, so ye will finish,' but, "that He which hath 
 begun a ^ood work in jou will perform it," plainly shewing 
 that the 'good work' of which he is speaking is wrought 
 from beginning to end by God working in us. See chap. ii. 
 13, and Eph. ii. 8, 9. St. Paul affirms this, not out of any 
 
 » Acts iv. 34, 35. 
 
 c 
 
10 ' COMMENTARY ON [CHAP. 1, 
 
 opinion of the election of all the Pliilippians to eternal life, 
 or of the certainty of their perseverance to the end'^, but he 
 speaks from a judgment of charity, which in doubtful matters 
 ever inclines to the more favourable slde^, conjecturing-, 
 as Theophylact says, from what was past, what they would 
 be for ih.e future. 
 
 Eeing confident 
 
 ireTTOLdd)';, ' persuasum habens,' see Eph. iii. 12. " IIocc 
 fiducia nervus est gratiarum actionis ^" 
 
 of this very thing, 
 
 viz., that God will not forsake His work. 
 
 that lie which hath begun a good work in you 
 
 OTt 6 ivap^d/xevos iv v/jlIv epyov uyaOoi/. The repetition of 
 the preposition eV makes this expression very emphatic. It 
 is as if he had said, ' He who hath inbegun a good work in 
 you' — for the work is wholly inward and spiritual. See 
 2 Cor. vi. 16. 
 
 ' A good work ;' i. e. the preaching of the Gospel among 
 them, and their consequent conversion. 
 
 will perform it 
 
 einreXicrec, ' absolvet,' * ad finem perducet,' so that by 
 daily growing in grace, ye may at length attain to everlast- 
 insr life. This verse teaches us that the smallest indications 
 of grace are to be lovingly cherished, since God will not 
 desert His work. As Bengel truly says, " Initium est pignus 
 consummationis." ^Vnd yet because it is Ilis work it must 
 not be thought that our co-operation is excluded. God's 
 indwelling and inworking arc not indiscriminate, but belong 
 to those who make a right use of the grace vouchsafed to 
 them. This verse tells strongly against the Semipelagians, 
 who thouglit tliat the bi'f/innlnf/ of good actions was to be 
 ascribed to man's free-will, while the comjjletion of them 
 belonged to Divine grace. 
 
 * See chap, ii, 12, IG; iv. 1. >' 1 Cor. xiii. 7. ' Bengel. 
 
VER. 6.] ST. Paul's epistle to the philippians. 11 
 
 It must not, however, be inferred from tliis place that 
 grace is indefectible, and that all Avho have once been made 
 partakers of the Di\ane Nature will necessarily attain to 
 everlasting glorj^ ; but this passage contains, for the com- 
 fort of all believers, the confident assurance of the Apostle, 
 (abundantly confirmed by other parts of Holy Scripture,) 
 that God, Who is the Author of grace in the soul, will con- 
 tinue that grace to the end, in the case of those who are 
 desirous of retaining it. There is no promise, however, here 
 or elsewhere, that the operations of that grace will not be 
 suspended, and finally withdrawn, from those who neglect or 
 misuse them. The distinction between justifying grace and 
 the gift of perseverance must be carefully marked, or sad 
 consequences will ensue ; for many heretics have rashly con- 
 cluded that God always grants perseverance to those who 
 have once been made partakers of spiritual life. But to 
 suppose that God continues His grace irrespective of the 
 way in which it is used, would be to say that He deals 
 ■v\^th us as with logs and stones. See Commentary on 
 Ephesians, p. 31. 
 
 St. Augustine says % " Being sanctified, the faithful make 
 progress in holiness and become more holy ; not without the 
 aid of the grace of God, but by His sanctifying their ad- 
 vancement Who sanctified their beginning." And the Coun- 
 cil of Trent declares '\ " Deus enim, nisi ipsi homines illius 
 gratise defuerint, sicut coepit opus bonum, ita perficiet oper- 
 ans velle et perficere." 
 
 until the day of Jesus Christ : 
 
 i. e. The day of judgment ; or, as it is called, " the times of 
 restitution of all things <=," Bengel says, " Diem Christi potius 
 quam suam mortem sibi pro meta proponebant credcntes." 
 The meaning of the Apostle is. The Holy Spirit of God will 
 not desert you even in death, but will continue with you up 
 to that day when time shall be swallowed up in eternity. For 
 rjjxepa in the sense o^ judgment, see 1 Cor. iv. 3, iiiro avdpco- 
 TTLVTjs t)[jLepa<i. The good work of God will go on and 
 
 " Horn, cviii. 2, in John. >> Sess. vi. c. 13. " Acts iii. 21. 
 
12 ' COMMENTARY ON [cHAP. I. 
 
 prosper up to the judgment of Christ, in -which, of course, it 
 must stand and be approved, since God will not condemn 
 His own work. The wicked will not stand. "Therefore 
 the ungodly shall not be able to stand in the judgment"^." 
 
 Bp. Andrewcs remarks ^ "The da^^ of the Lord" (equiva- 
 lent to " day of Jesus Christ" used here) ; " the prophet calls 
 it dies Domini, as it were opposing it to dies servi, to our 
 days here. As if he said. These are your days, and you use 
 them, indeed, as if they were your own. You pour out 
 yourselves into all riot, and know no other pouring out but 
 that. . . . These are your days. But know this, when 
 yours are done God hath His day too, and His day wall come 
 at last, and it will come terribly when it comes." 
 
 There is something very grand in the expression, ' day of 
 Christ.' It is true that all days are His ; yet there is one 
 day of such overwhelming interest and importance, that in a 
 special sense it is His above all others. In another place 
 St. Paul calls it 'that day' ^ (though he had prcA-iously men- 
 tioned no particular day), plainly indicating where all his 
 thoughts were fixed, and how they were centred in the glory 
 that should then be revealed. 
 
 7. Even as it is meet 
 
 KadoDs ia-Ti BUaiov, ' Par est enim.' See Acts iv. 19. 
 " Piorum est semper de bene coeptis optime sperare s." He 
 here gives the reason why he speaks of the Philippians 
 in terms of such affectionate regard. Wetstein certainly 
 docs not go far enough when he explains this place, " justum 
 est vos omncs et singulos a me amari, quia oranes communi 
 consensu contulistis ad inopiam moam sublcvandam." 
 
 for mc to think this of you all, 
 
 The word 'think' {^povelv) may very propcrl}- be viewed 
 as a kind of qualification of the ' being confident' {Treiroidws) 
 in verse 6 ; shewing that though he believed them to be 
 sincere Christians, yet, as he could not read their hearts, it 
 
 i. G. ' Scriu. xi., " Of tliu Scndinfr of the Holy Ghost. 
 
 ' -1 Tim. iv. 8. k lleimuiiicrius. 
 
VEIL 6, 7.] ST. Paul's epistle to the philippians. 13 
 
 was out of liis power to pronounce a positive judgment upon 
 their state. 
 
 because I have you in my heart ; 
 
 q. d. 'I bear you in my mind, or recollection, as a beloved 
 object.' See 2 Cor. iii. 2, " Ye are our epistle, written in 
 our hearts." And again, vii. 3, " Ye are in our hearts to 
 die and live with you." It is to be observed that the sen- 
 tence might be rendered 'because you hold me in your 
 hearts.' This would be quite in accordance with the Greek 
 text, and would give a very good sense, though probably the 
 usual rendering is more consistent with the general scope of 
 the Apostle's meaning. 
 
 inasmuch as both in my bonds, 
 "Yincula non constringunt amorem'".'* 
 
 and in the defence 
 
 i. e. ' My defence.' He means either his public speeches 
 when brought before the Roman magistrates, or his private 
 conferences with those who came to him. See Acts xxviii. 17, 
 30. The word * defence' is well used, since he was com- 
 pelled to plead his cause as a prisoner. 
 
 and confirmation of the Gospel, 
 
 St. Paul defended his doctrine by words, and confirmed it 
 by deeds. See ver. 17. There can be little doubt that he is 
 here alluding to his bonds, for in the truest sense they 
 were a ' confii'mation' of his preaching. If he had shrimk 
 from imprisonment, or borne it impatiently, endeavouring to 
 procure his release by any of those unworthy means that 
 were then so common, he might have been thought to be a 
 deceiver ; but now, by patiently submitting to bonds and 
 affliction, he shewed that he was suffering for no human 
 cause, but for God, Who would reward his sufferings with a 
 croAvn. No one surelj^ would have chosen of his own free 
 will to come into collision with such an emperor as Nero^ 
 
14 co:M:\rENTATiY ON [chap. I. 
 
 unless he bad looked to another and a greater King. But 
 while accejjting this interpretation, (sanctioned as it is by 
 the most venerable names,) it must be observed that the 
 structure of the Greek seems rather to point to another : 
 fie/3aicoa€i tov evayyeXiov are the Apostle's words, there 
 being no article before ^e^atcoa-ei, and the meaning would 
 be the general work of settling tlie Gospel by organizing the 
 Church. Now the Church at Philippi had been fully or- 
 ganized, as is shewn by the opening address to the priests 
 and deacons. See observations on verse 1. The sense of the 
 passage will then be this, ' It is but fair that I should think 
 this of yon, because ye retain me in your affections, being 
 all of 3'ou severally {iravras, not airavTa^,) my helpers, (1) in 
 mv imprisonment, (2) in my public trial, (3) in Church work 
 generally.^ 
 
 yc are all partakers of my grace. 
 
 The pronoun 'my' being highly emphatic; and the 
 'grace' being that referred to in verse 29, otl vfiiv ix"-- 
 picrdr], K.T.X. involving belief in Christ, and suffering for 
 His sake. For this use of the personal pronovm see 1 Cor. 
 iii. 10; Eph. iii. 8. This sentence is sometimes translated 
 * partakers with me of grace,' but wrongh^, since this would 
 require avyKoivoivovs fjiOi x^ipcro?. It is evident that the 
 Apostle here applies the term 'grace' to his sufferings; 
 for indeed it is a great ' grace,' a distinguished mark 
 of God's favour and love, to be permitted to suffer for the 
 cause of Christ. This is brought out very forciblj'- in the 
 last two verses of this chapter. Although no persecution of 
 the Church at Philijipi is recorded in the Acts of the Apo- 
 stles, yet it is only natural to suppose that the violence of 
 unbelievers soon spread from St. Paul to those who were 
 converted by him. 
 
 It has been thought by some that the %«/3ts here referred 
 to was the Apostolic office (see Rom. xii. 3), of which the 
 Philippians became avyKoivoivoi, by assisting in, and rejoic- 
 ing at, the preaching of the Gospel. There is another 
 reading of ^apa9 ('joy'), for xfipt-'t'os, 'partakers of my joy,' 
 but tlie commonly received one gives the deepest sense. 
 
VER. 7, 8.] ST. Paul's epistle to the philippians. 15 
 
 8. For God is my record, 
 
 The Apostle having declared that he has the Philippian 
 Christians ' in his heart/ now calls God to witness to the 
 truth of what he has said. And this he does, not from any 
 fear that his sincerity would be called in question, but 
 because God alone searches the heart, and would therefore 
 know the depth of his affection. Compare Rom. i. 9 ; 2 Cor. 
 i. 23 ; 1 Thess. ii. 5, 10. See also Gen. xxxi. 50 ; Job xvi. 19. 
 
 The word 'for' (yap), with which the sentence is intro- 
 duced, must be noticed. It means ' yea,' and is used by way 
 of preface to the explanation of verse 4, which follows. 
 
 how greatly 
 
 " I am unable in words to represent unto you my longing ; 
 wherefore I leave it to God, whose range is in the heart, to 
 know this '." 
 
 I long after 
 
 iiTLTroOoi ; this word denotes great ardour of affection. It 
 occurs again, chap. ii. 26. See also Ps. xlii. 1 (LXX), ov 
 rpoTTov eTTiTTodel rj e\a(fi09 eVl ras TTTfjas tmv vSdrcov, ovTWi 
 eTTiTTodei T) ^jrvx^r] /xov irpos ere 6 ©eos. It may, therefore, be 
 taken to mean " desiderium quod non patitur dilationem 
 aliquam." 
 
 you all 
 
 * All' is emphatic, shewing the expansiveness of the Apo- 
 stle's love, and is added in case the less advanced Christians 
 among them should think themselves excluded. And then, 
 lest it should be thought that his fervent longing towards 
 them was merely the effect of the contributions which they 
 had sent by the hand of Epaphroditus, he hastens to say 
 
 in the bowels of Jesus Christ. 
 
 The word a7r\dyxa ('viscera,' 'bowels'), denotes the 'in- 
 ward parts,' especially the heart, lungs, liver, &c., and then 
 comes to mean metaphorically (like our 'heart') the affec- 
 tions, especially pity. In this place it means ' omnis affectus.' 
 
 ' St, Chrysostom. 
 
16 COMMENTARY OX [cHAP. 1. 
 
 Sec 2 Cor. vi. 12 ; Eph. iv. 32 ; Col. iii. 12 ; PliHcm. 7, 12, 
 20 ; 1 John iii. 17. 
 
 The words ' of Jesus Christ' very much intensify the force 
 of the expression. It is as if he had said, ' with that won- 
 drous depth of love wherewith Christ loves you and all 
 Christians.' 
 
 AVetstein says, " Eo affectu qui in ipso Christo fuit erga 
 nos omnes," and Gagneius, " Ainicitia quae est in Christo." 
 
 Bengel admirably remarks here, " In Paulo non Paulus 
 A'ivit, scd Jesus Christus ; quare Paulus non in Pauli sed in 
 Jesu Christi movctur visceribus." He has here very happily 
 expressed the meaning of the Apo'stlc ; for all real love 
 among Christians is but a fragment of the great love where- 
 with Christ loves us, and which lives and yearns in all who 
 are in union with Him. 
 
 For reconciling this adjuration of St. Paul with our Lord's 
 command, " Swear not at all," see St. Augustine, de Mendacio, 
 XV. : " It is also written, * But I say unto you. Swear not at 
 all.' But the Apostle himself has used oaths in his Epi- 
 stles i. And so he shews how that is to be taken which is 
 said, ' I say unto you. Swear not at all ;' that is, lest by 
 swearing one come to a facility in swearing, from facility to 
 a custom, and so from a custom there be a downfal into 
 pcrjuiy. And therefore he is not found to have sworn 
 except in writing, when there is more wary forethought, and 
 no precipitate tongue withal. And this indeed came of evil, 
 as it is said, ' Whatever is more than these is of evil •^ ;' not, 
 however, from evil of his own, but from the evil of infir- 
 mit}' Mdiich was in them, in whom he even in this waj' endea- 
 voured to work faith. For that he used an oath in speaking, 
 while not in writing, I know not that any Scripture has 
 related concerning him. And yet the Lord says, ' Swear 
 not at all ;' for He hath not granted license thereof to 
 persons writing. Ilowbeit, because to pronounce Paul guilty 
 of violating the commandment, especially in Epistles written 
 and sent forth for the spiritual life and salvation of the 
 nations, were an impiety, we must imderstand the word that 
 
 J Rom. ix. 1 ; I'hil. i. 8; Uiil. i. :iU. ^ Matt. v. 3J, 37. 
 
VER. 8, 9.] ST. Paul's epistle to the philippians. 17 
 
 is set down, ' at all/ to be set down for this purpose, that as 
 much as in thee lies, thou affect not, love not, nor as though 
 it were for a good thing, with any delight desire, an oath." 
 
 For further remarks on this subject, see Trench's " Expo- 
 sition of the Sermon on the Mount," 2nd ed., pp. 217—222. 
 
 9. From verse 3 he has been declaring that he prays for 
 them ; he now proceeds to shew what is the special subject 
 of his prayers. 
 
 And this I pray, that your love 
 
 i. e. towards God and man. See whither those desires 
 which are according to 'the bowels of Jesus Christ' tend! 
 The Apostle does not pray on behalf of the Philippians for 
 riches, or power, or praise, or anything that is usually 
 esteemed among men, but for ' love ;' the ' more excellent 
 way,' which he points out to the Corinthians in 1 Ep. xiii. 
 
 may abound yet more and more 
 
 " Ignis in Apostolo nunquam dicit, sufficit '." 
 By the use of the expression, 'yet more,' he recognises 
 the existence of love among the Philippians ; but his prayer 
 is that it may increase and develope itself. And this with 
 good reason, for " Love," says St. Chrysostom, " is a good of 
 which there is no satiety ; see how, when loved, he would be 
 loved still more of them ; for he who thus loves the object 
 of his love will stay at no point of love, for it is impossible 
 there should be a measure of so noble a thing, whence Paul 
 desires that the debt of love should always be owing, in that 
 he says, * Owe no man anything, but to love one another.' 
 The measure of love is ifi stop nowhere." 
 
 With the expression " more and more," compare Eph. 
 iii. 20, "exceeding abundantly above all/' &c., and see 
 remarks there. 
 
 in knowledge and in all judgment ; 
 
 iv iirtyvcoaeL koX irdcrrj alaO^aet. The word yvMcrts having 
 been perverted by those called jvcoo-tlkoI (Gnostics) to an 
 
 ' Beiigel. 
 D 
 
18 COMMENTARY ON [ciL\P. I. 
 
 evil sense, {\lr€vS(ovv/xos yvwais, 1 Tim. vi. 20,) St. Paxil pre- 
 fers to use eTTLjvcoais lor true knowledge. It is here (and in 
 other parts of his writings) equivalent to the Aristotelian 
 (f)p6i"T]a-is, and perhaps the Platonic ao^La, being that prac- 
 tical wisdom which enables us to apply the best means, 
 morally and intellectually, to compass a virtuous end. Aiadr}- 
 <7Ls is moral sense, the intuitive perception of right and 
 wrong. St. Paul here praj's that the Philippians may be 
 guided, both in their deliberations and intuitions, by the 
 great ruling principle of love. 
 
 10. That ye may approve 
 
 This is the fruit of (Triyvcoais and alia6r}(ri9, that ye "may 
 be able to comprehend with all saints what is the breadth, 
 and length, and depth, and height ; and to know the love of 
 Christ, which passcth knowledge, that ye might be filled with 
 all the fulness of God °\" 
 
 This word {BoKifid^eLv) is properly used of metals which are 
 tested in the fire, so that their quality may be ascertained. 
 See Prov. viii. 10 (LXX) ; x^-ii. 3. It occurs in this sense in 
 1 Pet. i. 7, "xpvaiov hui irvpos 8oKiiJ,a^o/j.evov. It then comes 
 to mean ' to examine, prove, or try,' ' probare.' (See Luke 
 xiv. 19 ; Rom. xii. 2 ; 2 Cor. viii. 8, xiii. 5 ; Gal. vi. 4 ; 
 Eph. V. 10,) and then * to discriminate,' Luke xii. 56 ; Rom. 
 ii. 18 ; 1 Cor. iii. 13. Bengel renders it here, "explorare 
 et amplecti." 
 
 things that are excellent ; 
 
 ra Bia<pipovTa=Ta a-v/i(f>epovTa, ' ut probetis quje sunt 
 utilia.' Sedulius says * altiora mysteria.' " !Non modo prae 
 mulis bona, scd in bonis optima, quorum prrestantiam non 
 nisi provectiores ceruunt. Sane in rebus externis eligimus 
 accurate, cur minus in spiritualibus ? Theologia comparativa 
 magni est "." " Pertinet ad rectum mentis judicium in ac- 
 tiouibus probare, id est eligere meliora "." 
 
 The object of the Apostle is evidently to guard them 
 against receiving false doctrine under the specious pretence 
 of love. Aretius says, " Sia<p€povTa, I understand simply 
 
 " Eph. iii. 18, 19. » Bcugcl. " Estius. 
 
VEIL 10, 11.] ST. Paul's epistle to the philippians. 19 
 
 ' pro rerum discrimine \' as if he said, Charity must be tu- 
 tored by discretion, that ye may be able to discern what 
 makes for your salvation, and what falls short of this end, so 
 that ye may exercise love with good effect." 
 
 that ye may be sincere and without offence 
 
 elXiKptvets Kol unrpoa-Koiroi, that is, elXiKpcvecs Trpos rbv 
 ©eov, aTrpoa-KOTrot /car' avdpwrrov. elXiKptvels literally means 
 examined by the light of the sun, and so found genuine. The 
 meaning will then be not merely (as St. Chrysostom, Qilcu- 
 menius, Theophylact,) that your faith may be so free from 
 alloy of heresy that it may be able to bear the all-penetrating 
 light of " the day of Christ," but that your morals also may 
 be able to stand the test of that day. The same word occurs 
 in 2 Pet. iii. 1, rrjv eVKiKpiVT) Bidvoiav, which the English 
 version translates ' pure mind.' 
 
 dirpoa-KOTToi. This is a word of somewhat doubtful sig- 
 nification, and may be taken actively or passively, either, that 
 you cause scandal to none, see 1 Cor. x. 32 ; or, that you 
 yourselves stumble not at any of the difficulties of the Chris- 
 tian path, Acts xxiv. 16; the metaphor is borrowed from 
 Grecian games. This last is probably the best sense in this 
 place. The Apostle might very fitly caution them not to 
 stumble at anything they might hear or see. All sorts of 
 evil rumours might be carried to them from his prison, and 
 evil teachers might make them believe that he was deserted 
 by God, and that the preaching had come to an end. 
 
 till the day of Christ : 
 
 i. e. not merely for a season, but continuously till the day 
 of judgment. See verse 6. It is they who endure to the end 
 that will be saved. See Rev. ii. 10. 
 
 11. Being filled with the fruit ('fruits' E. Y.) of 
 righteousness, 
 
 ireTrXrjpcoiubivoc Kapirov hiKaioavvris. We meet with the 
 same construction in Col. i. 9, Xva irXrjpcodrjre t7]v iTrlyvcoa-iv 
 Tov OeXrjixaTos avrov, the preposition Kara being understood. 
 The English Version, * fruits,' in the plural, misses the deli- 
 
20 COMMENTARY ON [cHAP. I. 
 
 cate sense of the text, and is at variance with most of the 
 best MS»S. The Apostle is not speaking of many fruits of 
 righteousness, but of one, viz. love, as manifested in works of 
 mercy, with a special reference to the contributions sent to 
 him by the Philippians. That this is called ' righteousness ' 
 in Holy Scripture may be seen from 2 Cor. ix. 9 : " He hath 
 dispersed abroad ; he hath given to the poor : his righteous- 
 ness remaineth for ever." And it is well worthy of remark 
 that it is only to the merciful that our Lord awards the 
 crown of righteousness. Matt. xxv. 35, and foil. See also 
 Dan. iv. 27. 
 
 We meet with the phrase * fruit of righteousness,' in the 
 singular, Heb. xii. 11, varepov 8e Kapirov elprjvcKov rols 
 St' avjip 'ye'yviJivacr^evoLS airohlhooat. StKaioavvrjs. See also 
 James iii. 18, and Rom. vi. 22. 
 
 St. Anselm understands by ' the fruit of righteousness ' 
 the reward which is laid up for the faithful in a future 
 state ; but the meaning of the Apostle evidently requires 
 the words to be explained in reference to the present life. 
 
 which are by Jesus Christ, 
 
 Since there is a kind of righteousness apart from Christ, 
 to which heathen philosophers attained, but which does not 
 avail to eternal life. 
 
 The Christian's righteousness is derived to him through 
 sacramental union with the Humanity of Christ. See 
 John XV. 5, 6. 
 
 unto the glory and praise of God. 
 
 See 1 Cor. i. 31. By this 'the fruit of righteousness ' will 
 be distinguished from all counterfeits, as not being a mat- 
 ter of self - gratulation, or furnishing ground for boasting, 
 but redounding to the glory of God. Compare 1 Cor. xv. 10. 
 The moaning of the Apostle is, " I wash you to abound in 
 Avorks of love and mercy ; not indeed that ye may glory 
 in yourselves, or / in you, but that through them God may 
 be praised and glorified." See Matt. v. 16. 
 
 12. But I would ye should understand, brethren, 
 It was a great matter that they shoidd be thoroughly 
 
VER. 11 — 13.] ST. Paul's epistle to the philippians. 21 
 
 persuaded of this, since probably their minds had been pre- 
 occupied by conflicting rumours as to his condition. Sedu- 
 lius remarks, " For three reasons he says this ; that he 
 might magnify the power of God ; that he might set an 
 example to others ; that he might console the Philippians, 
 who were sorrowful about his bonds and tribulation at 
 Eome." 
 
 that the things which happened unto me 
 
 To. Kar efxe, 'ea quse me circa sunt,' 'my affairs ;' i.e. my 
 imprisonment and bonds. Compare Eph. vi. 21. 
 
 have fallen out rather unto the fui'therance of the 
 Gospel ; 
 
 UpoKOTrrj (' furtherance') = av^TjaLS, so that the Church 
 grows in persecutions and afflictions, just as of old it was 
 with the Israelites, "the more" the Egyptians "afflicted 
 them, the more they multiplied and grew p." Compare 
 Ps. Ixxvi. 10, ' The fierceness of man shall turn to Thy 
 praise.' 
 
 Tertullian'J calls "the blood of martyrs the seed of the 
 Church," And St. Hilary ^ says, " while it is persecuted, it 
 flourishes ; while it is oppressed, it grows." St. Augustine * 
 shews that the efforts of the wicked pass away like winter 
 torrents : — " Be not terrified, brethren, by certain streams 
 which are called torrents : with winter waters they are 
 filled up ; do not fear ; after a little it passeth by, that 
 water runneth down ; for a time it roareth ; soon it will 
 subside : they cannot hold long. Many heresies now are 
 utterly dead ; they have run in their channels as much as 
 they were able, have run down, dried are the channels, 
 scarce of them the memory is found, or that they have 
 been." 
 
 13. He points out three ways in which his bonds and 
 affliction have furthered the spread of the Grospel, (1) by the 
 constancy with which he has endured them, (2) by the spread 
 of the rumour concerning them, not only in the palace, but 
 
 P Exod. i. 12. 1 Apol., cap. ult. ■• Lib. vii. de Trinit. 
 
 ^ In Ps. Iviii. 16. 
 
22 COMMENTARY ON [CHAP. I. 
 
 throughout the city, (3) by the confirmation of weak bre- 
 thren, which resulted from them. 
 
 So that my bonds in Christ are manifest 
 
 "flare rov9 Secr/jLOV'i /xov (^avepovs iv Xptcrrto ryevicrOac. 
 It is to be observed that iv XptcrTw may be connected either 
 (1) -v^-ith hea^ious, ' so that my bonds in Christ/ i.e. which 
 I sufier for the sake of Christ, (which agrees very well with 
 what he says of himself, Eph. iv. 1, irapaKokco ovv vfxas 6 
 Bea/xtos iv Kvpiw, which, however, the English version ren- 
 ders ' the prisoner of the Lord ;') or, (2) with (jjavepovs >y€vi- 
 crdaL, and then the meaning will be, *so that my bonds have 
 become manifest in Christ ;' i.e. they have become generally 
 known (since God wills not that His faithful witnesses should 
 lie concealed *) not merely as a matter of notoriety, but of 
 notoriety in Christ; as being in connexion with Christ's 
 cause, and as being endured for His sake, and not for any 
 faidt of my ovm. This probably is the better sense, and is 
 more in harmony ^^dth the Greek. Bengel says, "Paulus 
 cum aliis captivis traditus par eis visus erat ; deinde innotuit 
 aliam esse Paidi causam, et sic invaluit Evangelium," St. 
 Anselm says, " TJt manifestum fieret quod propter Christimi 
 vinctus sim, non propter dcbita aut scelera ; sicque per vin- 
 cula mea Christi nomen ubique clarescit." 
 
 There is a force about the word 'manifest' {(ftavepovs) 
 which must not be overlooked in its practical application 
 to our own case. The Cross which Christians bear is a fiap- 
 Tvpiov to the world, because it is a testimony to the doctrine 
 of Christ, and is, as it were, a sealing of the truth of the 
 Gospel. "Nam cum homines vident sanctos non propter 
 cruccm abjicere confessionem, cogitant eos certis niti fun- 
 damentis"." 
 
 in all the palace, 
 
 The Proctorium. It seems most probable that this was the 
 barrack of the Praetorian Guards attached to the palace of 
 Nero ''. Estius says, " The Apostle calls the palace of Ca)sar 
 Prcetorium, [iv o\(o tm TrpanwpLw) using a Latin word, be- 
 
 ' (Japneius. " Ilenimingius. " Comp. iv. 22. 
 
VEK. 13.] ST. Paul's epistle to the philippians. 23 
 
 cause it was commonly so called, even by the Greeks. And 
 so also in Matthew, Mark, and John, we read of the pra- 
 torium of Pilate ; and in Luke of the prcetorium of Herod." 
 "When the blessed Apostle came to E-ome, bound for the 
 Name of Christ, and when he had been committed to prison 
 in the palace of the Emperor, and had begun to teach, to 
 heal the sick, and to work many miracles, many believed ; to 
 such an extent, indeed, that as St. Jerome says, he made the 
 palace of the persecutor Nero a Church of the Redeemer y." 
 
 and in all other places ; 
 
 KaX Tot<i XoiTTOts iracn : this might also be rendered ' to 
 all the rest;' i.e. to all persons throughout the whole city. 
 "Amplam et extensam notitiam suorum in Christo vincu- 
 lorum etiam extra Prsetoriimi significat, dicendo * et czeteris 
 omnibus ^' " The story of the prisoner would rapidly be 
 carried through the city by the soldiers, and others whose 
 business led them to the Prsetorium; and so opportunity 
 would be furnished for persons at a distance to come from 
 curiosity, if from no better motive, to hear what sort of 
 Gospel it was that he preached. Without drawing upon our 
 imagination, we may well conclude that the doctrines taught 
 by the Apostle were so strange, considering the licentious- 
 ness of the time and place, that multitudes must have been 
 attracted to him merely from the desire of hearing some- 
 thing new. 
 
 St. Chrysostom * says of this passage, that it is " an in- 
 stance of the wise contrivance of God, that by these things 
 which are opposite He brings in the preaching." So true 
 is it that He makes persecution the means of spreading the 
 faith. See Acts viii. 4, and the remarks on verse 12. 
 
 There is a very interesting passage in St. Athanasius 
 Histor. Tract., viii. 34, illustrative of the benefits accruing 
 to the Church from persecution. Speaking of the second 
 Arian persecution under Constantius, and relating how 
 the Emperor had drawn his sword upon certain Catholic 
 Bishops, he continues, " The holy men therefore shaking off 
 the dust, and looking up to God, neither feared the threats 
 
 y Haymo. ^ Caietan. " Hoin. xii. iu 2 Cor. vi. 8. 
 
24 ' COMMENTARY ON [cHAP. I. 
 
 of the Emperor nor betrayed their cause before his dra^ni 
 sword, but received their banishment as a service pertaining 
 to their ministry. And as they passed along, they preached 
 the Gospel in every place and city, although they were in 
 bonds, proclaiming the Orthodox faith, anathematizing the 
 Arian heresy, and stigmatizing the recantation of TJrsacius 
 and Yalens. But this was contrary to the intention of their 
 enemies ; for the greater was the distance of their place of 
 banishment, so much the more was the hatred against them 
 increased, while the wanderings of these men were but the 
 heralding of their impiety. For who that saw them as they 
 passed along did not greatly admire them as Confessors, and 
 renounce and abominate the others, calling them not only 
 impious men, but executioners and murderers, and every- 
 thing rather than Christians ?" 
 
 14. And many of the brethren in the Lord, waxing 
 confident by my bonds, 
 
 Toils TrXeiovas roiv uBe\(f)(ov, not ' many,' as English ver- 
 sion, but ' most of.' He calls Christians ' brethren in the 
 Lord,' such as are saluted by the Apostle'', and who are 
 called * brethren in the Lord ' to distinguish them from the 
 Jews, who were St. Paul's brethren ' according to the flesh ^' 
 St. Chrysostom, CEcumenius, Theophjdact, Anselm, and others, 
 connect 'in the Lord' with what follows; thus, 'being con- 
 fident in the Lord,' The former reading is, however, the 
 more natural, and therefore the best, as if he had said, ' my 
 brethren in the faith and religion of Christ.' 
 
 are much more bold 
 
 They had begun indeed to preach before, but timidly. 
 St. Paul's bonds add confidence, and encourage them in their 
 preaching. A marvellous illustration of the words, ' AVhen 
 I am weak, then am I strong '^." " See the grace of Paul's 
 bonds as far as others arc concerned*^." If, therefore, so 
 much benefit was derived to the Church from the contem- 
 plation of the sufferings of St. Paul in the cause of Christ, 
 W' ho shall say but that much of the timidity and want of zeal 
 
 •" Kom. xvi. •; Eoin. ix. 3. ^2 Cor. xii. 10. ■■ Caiftaii. 
 
VER. 14, 15.] ST. PAULAS EPISTLE TO THE PHILIPPIANS. 25 
 
 whicli now overspread us may not arise from the fact that 
 the lives and sufferings of God's saints^ are not studied and 
 reverenced as they ought to be ? 
 
 speak the word without fear, 
 i.e. the Gospel, which is ' the word,' Kar i^ox^jv. 
 
 15. Some indeed preach Christ even of envy and 
 strife ; 
 
 St. Paul here divides the preachers of Christ into two 
 classes; the one acting from an impure, the other from a 
 pure, motive. It has been well said that envy is the com- 
 panion of virtue. So it was with the Apostle ; for certain 
 of the Church seeing how great a reputation he had acquired 
 through preaching, were desirous of setting themselves up 
 as rivals ; not, indeed, preaching from love of souls and zeal 
 for God, but to acquire popularity and influence for them- 
 selves. It has been well remarked (Blunt's "Lectures on 
 the Early Fathers,'^ p. 291,) that " the terms KTjpvaaoi (in 
 this verse) and KarayyiWo) (in verse 16) are not used in 
 any technical sense, or as having here the meaning of preach, 
 as usually understood, but simply conveying the idea that 
 St. Paul's imprisonment had excited a strong sensation (as 
 we say in these days) and led to the discussion of the merits 
 of the cause for which he suffered ; one party assailing and 
 vilifying it and him, and another party warmly defending 
 both ; and thus both parties, whether actuated by spite or 
 by charity, still serving by their disputes to spread the 
 knowledge of Christ, and to proclaim Him ; a good result 
 at all events, in which St. Paul rejoices. The passage thus 
 explained holds out no sanction for heretical preaching, as 
 it is often made to do. 
 
 The 'envy and strife' would mean, 'envy' at the repu- 
 tation of St. Paul, and ' strife,' those endeavours whereby 
 they were seeking to push forward their own reputation at 
 the expense of that of the Apostle. Caietan supposes the 
 words ' envy and strife,' as well as * contention,' in the next 
 verse, to refer to some variation in doctrine on the part of 
 these teachers. He thinks that they had corrupted the 
 
26 COMMENTARY ON [cHAP. I. 
 
 Catholic faith, probably by the introduction of Jewish ob- 
 servances. This opinion, however, is entirely inconsistent 
 with the joy expressed by the Apostle in verse 18. If 
 their teaching had been erroneous, he would rather have 
 mourned over them. 
 
 St. Chrysostom thinks, that since St. Paul was now under 
 restraint, many unbelievers, washing to stir up the Emperor 
 to a fiercer persecution, themselves also preached Christ, in 
 order that his wrath might be increased at the spread of the 
 Gospel, and all his anger fall on the head of St. Paul. But 
 this woidd have been a perilous experiment, to say the least ; 
 and the former interpretation seems to be the best. 
 
 and some also of good will : 
 
 i. e. out of love, and singleness of purpose, being bent only 
 on the salvation of souls. 
 
 16. The Apostle here repeats somewhat more strongly the 
 two di\asions of verse 15. Some old versions transpose verses 
 16 and 17 ; but the sense is not affected. 
 
 The one preacli Christ of contention, 
 
 'JSf kpiddas. This word means more than epis in the 
 preceding verse, which simply implies contention, while 
 iptdeia means contention accompanied with the idea of 
 venal partizanship. The word occurs also in Rom. ii. 8 ; 
 2 Cor. xii. 20 ; Phil. ii. 3 ; James iii. 14, 16. 
 
 not sincerely, 
 
 Ou% ayvois, ' non simpliciter V i- e. not from a pure love of 
 truth. St. Augustine = calls these men " false brethren, driven 
 on by the devilish stings of envy." Hay mo rightly says 
 that it was for temporal advantages, and not merely for 
 vainglory, that these men preached. "They gave them- 
 selves," he says, " to preaching on account of the interests of 
 this present life and temporal gains, so that they might 
 receive from their converts food and clothing." And he 
 concludes by saying that they wished St. Paul to be put to 
 
 ' Ambrose. ^ De Fide et Oper. ii. 
 
VER. 15, 16.] ST. Paul's epistle to the philippians. 27 
 
 death in order that they might spoil the Church with the 
 greater ease. 
 
 So also St. Augustine ^, who says, " For many preach 
 the truth impurely; for they sell it for the bribe of the 
 advantages of this life. Of such the Apostle says, that they 
 declared Christ not purely." And again*, "Doth not the 
 Apostle say of these men, that not chastely they were pro- 
 claiming the Gospel, but desiring earthly things they were 
 preaching the kingdom of heaven, their own things they 
 were seeking, and Christ they were proclaiming." 
 
 supposing to add affliction to my bonds : 
 
 He says ' supposing,' with an evident desire to shew that 
 the cruel designs of these men did not turn out according 
 to their expectation. 
 
 * Affliction,' more especially that sort which is received at 
 the hands of false friends, such as David and Job so often 
 complain of. In the case of the Apostle, it would either be 
 the increased wrath of Nero, excited by the preaching of 
 these men, and manifested either in the withdrawal of the 
 liberty which was permitted to him even in his confine- 
 ment ^, or in torture and other kinds of cruelty ; or it 
 may mean the grief of mind that he would feel when he 
 heard of their insincerity ; and the more so, from not being 
 able on account of his bonds to do anything to counteract 
 their evil influences. St. Chrysostom exclaims, " O cruelty ! 
 O devilish instigation ! They saw him in bonds, and cast 
 into prison, and still they envied him." St. Paul might well 
 have exclaimed with Socrates, " Non Nero, non Romani, sed 
 sola, quae tot viros praestantissimos, me quoque occidit in- 
 vidia." 
 
 This verse drew from Luther the following wholesome 
 counsel to ministers, that they should take care that those 
 three dogs did not follow them into the pulpit, — pride, 
 covetousness, and envy. 
 
 Speaking of the danger of pride, Bishop Andrewes re- 
 marks ^, " St. Bernard in the midst of a sermon was solicited 
 
 »» In Ps. xii. 8. « In Ps. lii. 4. •' Acts xxviii. 16, 30, 31. 
 
 ' Sermon on Temptation of Christ. 
 
28 COMMENTARY ON [cHAP. I. 
 
 to vainglory because he thought he pleased his auditors, and 
 thereupon broke off his speech and turned it to the devil, 
 sajdng, ' Non propter te hoc opus coeptum est ; nee propter 
 te nee in te finitur.' " 
 
 17. But the other of love, 
 
 The same as * good will ' in verse 15. They were actuated 
 solely by the desire of bringing souls to Christ, and so ad- 
 vancing His glory. He does not say ' love of me ,-' but ab- 
 solutely 'of love,' meaning of course, as Caietan says, the 
 love of Christ. 
 
 knowing 
 
 In contrast with ' supposing ' in the former verse. 
 
 that I am set 
 
 Keifiac = Tedei/maL. The word is so used, Luke ii. 34, 
 1 Thess. iii. 3, and the meaning is, Knowing that I have 
 not taken upon myself the work of preaching the Gospel, but 
 that I am ordained thereto by God, see 1 Cor. ix. 16; or it 
 may mean 'jaceo in vinculis,' i.e. 'knowing that I am in 
 prison on account of Christ and the Gospel, and so am 
 unable to preach throughout the city, they, out of a feeling 
 of love, whereby they desire the salvation of souls, make up 
 for my inability by their preaching. The first, however, is 
 much the best interpretation, and more in accordance with 
 the English version, " am set," which is equivalent to " am 
 appointed," that is to say, appointed by God. 
 
 for the defence of the Gospel. 
 
 Knowing that I am a champion of the Catholic Faith, 
 especially in having been called to maintain it before Nero. 
 
 18. What then ? 
 
 Ti rydp ; Scil. Bta(f)epec, an ellij)tical form of speech. But 
 what does this matter to me ? he would say. I do not dis- 
 cuss the intention wherewith they preach Christ, my only 
 care being tliat Christ should be preached. " He passed 
 over the evil for the sake of the good that followed ™." 
 
 "' Estius. 
 
VER. 17, 18.] ST. Paul's epistle to the philippians. 29 
 
 notwithstanding, every way, 
 
 " Sive modo simulato sive sincere "." " The Apostle speaks 
 cautiously, not giving a command, but simply saying how 
 the matter stood. For if it had been in his power he would 
 have changed their designs ; but since he could not, he 
 passes over the evil reasons which moved them, and likewise 
 the perverse end that they had in view. God was bring- 
 ing good out of it; and for that he rejoices"." See, then, 
 the wisdom of the "Apostle ! He did not vehemently accuse 
 them ; for this would only have excited them to greater bitter- 
 ness; he simply mentioned the result ^A\Sx thankfulness. He 
 did not lay it down as a rule, ' Let Christ be so preached,' 
 but he was reporting the event ; for, as St. Augustine well 
 remarks p, " In no wise could he say, in order that Christ 
 may afterwards be preached, let Him first be denied." 
 
 whether in pretence, 
 
 IIp6(f)a<Tis signifies not only a pretext and so is opposed to 
 alrla, a true cause, but also an occasion ; and so it seems 
 to be taken here ; thus, by all means, whether by occasion 
 only, i. e. accidentally, and not by a designed causality ; or, 
 whether by truth, i. e. by a direct, real way of effecting the 
 end in view ; in either case I rejoice. 
 
 or in truth, 
 
 Eire aXrjd'eta : this expression must be understood to mean 
 'sincerity, honesty of purpose/ as at 1 Cor. v. 8, where 
 elXiKpiveLa and akrjdeia are joined together. 
 
 Christ is preached ; 
 
 The one object that was ever near to the Apostle's heart. 
 
 St. Augustine says '^, " It was truth which they preached, 
 though they preached not with truth, that is, with a true 
 heart. These now speak what they believe not, and are 
 therefore reprobate ; although they may be profitable unto 
 those whom the Lord teacheth, saying, " Whatsoever they 
 
 ° Zanchius. ° Aretius. p Contra Mendacium, 16. '^ In Ps. cxvi. 1. 
 
30 ' COMMENTARY ON [CHAP. I. 
 
 bid you observe, that observe and do ; but do not ye after 
 their works, for they say, and do not ^." 
 
 and I therein do rejoice, 
 
 viz. that Christ is preached ; i. e. I rejoice in the fact, and 
 not in the way in which it is done. Estius says, " It is 
 better to have a hireling for a shepherd than none at all." 
 And so St. Augustine, who, borrowing an illustration from 
 agriculture, says that the evil disposition of husbandmen 
 does not affect the crop. 
 
 yea, and will rejoice. 
 
 The ground of his joy is twofold ; first, that a certain por- 
 tion of the brethren preach the Gospel with such fideKty, 
 and, secondly, that the efforts of his adversaries are over- 
 ruled by God for the advancement of the Faith. Hence the 
 repetition of these words. 
 
 Note here, (I.) how when a person is bent, as St. Paid 
 was, solely on promoting God's honour and glory, he rises 
 above all the attacks of envy. By the grace of God he is 
 enabled to turn the most venomous shafts of malice and 
 rancour into instruments of good. 
 
 And (II.), that "if we envy another person who does any- 
 thing for Christ, our envy passes on to Christ. "We pre- 
 tend to wish the benefit to come not from others but from 
 ourselves. But this cannot be for Christ's sake, but for our 
 own ; otherwise it would be a matter of indifferpnce whether 
 the good were done by others or ourselves ; we should say 
 as St. Paul said, ' whether in pretence,' &c. In the same 
 spirit Moses answered when some woidd have excited his 
 displeasure against Eldad and Medad, because they prophe- 
 sied." Numb. xi. 29 ^ 
 
 St. Augustine *, referring to this verse, says, " For they 
 proclaimed Christ ; through ' envy ' indeed, but still Christ. 
 Regard not the inducement whereof, but the person whom 
 they preach. Is Christ preached to thee of envy ? Look at 
 Christ, eschew the envy. Do not copy the bad preacher, but 
 copy the good Christ who is preached to thee." 
 
 ' Matt, xxiii. 3. » St. Chrys. in 1 Tim. i. 14. ' Horn. v. 19, in Job. 
 
VER. 18, 19.] ST. Paul's epistle to the philippians. 31 
 
 NotMng can fairly be drawn from this verse to support 
 the unauthorized teaching of dissenters, since even admitting 
 that the word ' preach ' is here used in its modern sense, it is 
 perfectly clear that St. Paul is not speaking of such as are 
 out of the pale of the Church, but of those who are within its 
 Communion. They were brethren of whom he was speaking, 
 though undoubtedly /a/^e brethren. He would have held far 
 different language towards schismatics or heretics. Thus, 
 Rom. xvi. 17, "Now I beseech you, brethren, mark them 
 which cause divisions and offences contrary to the doctrine 
 which ye have learned, and avoid them." 
 
 St. Cyprian^, remarking on this verse, says plainly that 
 St. Paul " was not speaking of heretics, or of their baptism, 
 whence it could be shewn that he had laid down anything 
 thereto relating. He was speaking of brethren, whether of 
 such as walked disorderly and contrary to ecclesiastical 
 discipline, or such as kept the truth of the Gospel in the 
 fear of God. And he alleged that some of these spoke the 
 word of the Lord stedfastly and fearlessly; others were 
 acting in envy and strife ; that some had maintained be- 
 nevolent affection towards himself, others had cherished 
 malevolent strife." 
 
 19. This verse contains further cause for joy. 
 For I know 
 
 Either by direct revelation, or from the earnest contem- 
 plation of God's dealings, which teach that all things work 
 together for good to those who love Him ; or, most probably, 
 by the assurance of hope. See next verse. 
 
 that this 
 
 i. e. The greater spread of the preaching of Christ, and 
 the consequent increase of believers. It may perhaps refer 
 to the 'affliction,' of verse 16; but the former interpretation 
 is best. 
 
 shall turn to 
 
 airo^rjcreTaL. Compare Luke xxi. 13. diro^ijaeTac Be vfitv 
 
 " Ep. Ixxiii. 12, ad Jubaianum. 
 
32 COMMENTARY ON [cHAP. 1. 
 
 els fiaprvpiov. " Quod mihi nocere putant in salutem prove- 
 niet; quia non solum per verbum et passionem meam, sed 
 etiam per odium Chris ti Ecclesia augmentatur *." 
 
 my salvation 
 
 It not only will not " add affliction to my bonds y/' as they 
 intend, but will turn out ' to my salvation' (els atorvplav) ; 
 this word meaning either present deliverance from the power 
 of Nero, or, better, eternal life and glory. How beautifully 
 does the Apostle here shew that the enmity and jealousy of 
 his adversaries will be overruled by God for the furtherance 
 of the Gospel, and so be the means of increasing his o■\^^l 
 individual happiness ! But it is to be observed that as the 
 pronoun ' my' does not occur in the Greek, the word * salva- 
 tion' need not necessarily be referred to St. Paul, but may 
 mean the salvation of mankind in general. This is one of 
 the texts in which it is impossible to determine which of 
 two perfectly legitimate meanings was in the mind of the 
 Apostle at the time when he was writing the passage. 
 Alford says decisively that a-wrrjpia, from the context, must 
 refer to his own spiritual advantage, and this certainly 
 seems the most probable idea ; still it must be said that 
 herein he differs from St. Chrysostom, Theodoret, Michaelis, 
 and other good authorities. 
 
 This verse furnishes a striking proof of the marvellous 
 way in which God makes all things work together for the 
 good of the faithful ; just as the skilful apothecary com- 
 pounds wholesome medicines out of the most poisonous 
 drugs. " Eventus est in manu Domini positus, non invi- 
 dorum arbitrio, ut eliciant id quod ipsi cupiunt. IMagna 
 est consolatio eventum scire Dei judicio gubernari, et non 
 hominum libidini permissum esse ^" 
 
 through your prayer, 
 
 He incidentally seeks the prayers of the Philippians, and 
 points out the way in which his afflictions will turn to 
 * salvation.' " He takes the prayers as the cause, and the 
 supply of the Spirit as the effect ''." " By a delicate touch 
 
 * Sedulius. ^ ver. 16. * Aretius. * Vorstius. 
 
VER. 19, 20.] ST. Paul's epistle to the philippians. 33 
 
 at the same time of personal humility, and loving appre- 
 ciation of their spiritual eminence and value to him, he 
 rests the advancement of his own salvation, on the supply 
 of the Holy Spirit won for him by their prayers ^.'^ We may 
 gather from this verse how much ministers need the prayers 
 of their people. If St. Paul, who had done and suffered so 
 much for the Name of the Lord Jesus, and for whom * a 
 crown of righteousness' was already ' laid up '^j' could speak 
 of his 'salvation' as being advanced by the prayers of the 
 faithful, how earnestly should Christ's ministers, in a day of 
 trial and rebuke, invite their people to remember them and 
 their special needs, more particularly in the presence of the 
 blessed Sacrament ! 
 
 and the supply of the Spirit of Jesus Christ, 
 
 ' Supply,' k'TrL')(pp7]<yia, ' subministratio ;' see remarks on 
 Eph. iv. 16. " Ideo ' subministratio' dicitur, quia non quod 
 adversarii volunt, sed aliud in occulto Spiritus subminis- 
 trat ^." It is called " the Spirit of Jesus Christ as well 
 because He proceeds from Christ according to His Divine 
 Nature, as because He leads to Christ *'." 
 
 Observe how closely St. Paul connects the prayers of the 
 faithful with " the supply of the Spirit of Jesus Christ," 
 i. e. with the help of God, and that he mentions ' prayer' 
 fii'st, not, indeed, as being the worthier of the two, but 
 because it is by this that ' the supply, &c.,' is obtained. 
 Rom. XV. 30, 31 ; compare 2 Cor, i. 11 ; Philem. 22. 
 
 For reasons why ministers are specially entitled to the 
 prayers of their people, see Commentary on Ephesians, p. 395. 
 
 20. According to my earnest expectation and my 
 hope, 
 
 St. Chrysostom ^ explains the word diroKapaSoKia (* expec- 
 tation') to mean 77 /jueydXT] koI eTrtTerafjievrj irpocrhoKia. Al- 
 ford, however, objects to the translation ' earnest expectation,' 
 and says that airo never has this meaning in composition ; 
 still less is airo superfluous, but KapaSoKelv signifies ' to at- 
 
 ^ Alford. ■= 2 Tim. iv. 8. '' Sediilius. 
 
 « Caietan. ' In Rom. viii. 19. 
 
34 ' COMMENTARY ON [CHAP. I. 
 
 tend/ 'look out,' and diro adds the signification 'from a 
 particular position ;' or, better still, that of exhaustion, ' look 
 out until it be fulfilled,' as in the Latin word exspectare. 
 This explanation gives a very good sense. The whole phrase, 
 ' my expectation and hope,' is a hendiadys, and means ' my 
 hopeful waiting for the result.' " Quod vehementer ex- 
 pect© et spero futui'um ^." See Ps. xxxiv. 22. 
 
 Observe what stress the Apostle lays on trust in God ! So 
 mighty a thing is a well-grounded confidence, a hope that 
 maketh not ashamed ! We must also notice from this place 
 that everything is not to be left to the prayers of others. 
 "We must not be unmindful of ourselves, but must wait 
 diligently upon God in prayer, with a hopeful expectation 
 for the result. 
 
 that in nothing I shall be ashamed, 
 
 Some refer these words to what immediately precedes, as 
 if he said, * I hope that in nothing I shall be ashamed.' But 
 this sense is weak, and it is better to understand them in 
 connexion with, * I know that this shall turn to my sal- 
 vation,' &c. ; q. d. 'I am persuaded that this malice and 
 envy now exhibited by my adversaries will turn out to my 
 happiness and glory ; because whatever happens, prosperous 
 or adverse, I shall not be put to shame.' It is to be observed 
 that he expresses no hope that he will be exempt from 
 afflictions or persecutions. His confident expectation is, that 
 come what may, no shame or confusion will attach to him. 
 Zanchius explains the words " Novi et spero Deum non per- 
 missurimi ut ego Christum aut abnegem, aut dissimulem," &c. 
 
 but that with all boldness, 
 
 ev Trdarj Trapprjaia. JJapprja-ia means, in the first in- 
 stance, liberty of speech, and then it comes to signify con- 
 fidence in general. " Significat agendi loquendique inge- 
 nuam et iraperterritam libertatem"*." He says not merely 
 ' with boldness,' but ' with all boldness,' of course in direct 
 contrast with alaxwdtjao/jLai. " Seest thou then, he says, 
 
 K Vi)rstiu3. •> Estius. 
 
VER. 20.] ST. Paul's epistle to the philippiaks. 35 
 
 how entirely I am freed from shame ? For if the fear of 
 death had cut short his boldness, death would have been 
 worthy of shame ; but if death at its approach casts no terror 
 on me, no shame is here ; but whether I live, through life 
 I will not be ashamed, for I still preach the Gospel ; or 
 whether I die, through death I will not be ashamed, for 
 death hath not disgraced me, since I still exhibit the same 
 boldness. Do not, when I mention my bonds, think shame 
 of the matter ; so manifold good hath it caused to me, that 
 it hath given confidence to others. For that we should 
 be bound for Christ is no shame ; but for fear of bonds to 
 betray aught that is Christ's, this is shame. When there is 
 no such thing, bonds are even a cause of boldness \" 
 
 as always, 
 
 i. e. from the time when I became an Apostle of Christ. 
 " Ex prseteritis sumens fiduciam futurorum ^." 
 
 SO now also 
 
 i. e. now that I am in prison. 
 
 Christ shall be magnified 
 
 /jbeyaXwOijo-erai, : for this word see Luke i. 46, 58 ; Acts 
 X. 46, xix. 17. His humility prevents him from saying ' I 
 shall magnify,' &c., but he says, ' Christ shall be magnified.' 
 Whichever way his imprisonment turns out^ he says it will 
 be well. " If I endure torments, they who hear of it will 
 say, * That Grod is great for Whose Name His servants fear 
 not to die 1.'" 
 
 in my body, 
 
 The word ' body' is here highly emphatic. Christ was to 
 be glorified not by his soul or spirit only, (as some would 
 have it,) but actually in his ' body.' His life or death in 
 the body would be a glorifying of Christ. Such is the 
 result of the Incarnation. (Compare Rom. viii. 11, "But 
 if the Spirit of him that raised up Jesus from the dead dwell 
 
 ' St. Chi-ysostom, in loc. '' Caietan. ' Hnymo. 
 
36 COMMENTARY ON [cHAP. I, 
 
 in you, He that raised up Christ from the dead shall also 
 quicken your mortal bodies by His Spirit that dwelleth in 
 you." See also chap. iii. 21, and the remarks made there.) 
 It is worthy of notice that the carnal are not said to glory 
 in the ' body/ {kv tc3 a-co/uLart,,) but in the ' flesh,' {ev rfj 
 aapKi^) : a most important distinction. The martyrs are 
 said ho^d^eiv tov Qeov by their death. See John xxi. 19. 
 
 whether it be by life, or by death. 
 
 Compare Rom. xiv. 8 ; i. e. " whether my adversaries com- 
 pass my death, then Christ shall be magnified in my bod}' 
 by the constancy "with which I suffer it ; or whether I shall 
 escape from their malice, Christ shall be magnified in the 
 same body, which He has so often delivered from their 
 snares '^." In the occurrence, therefore, of either Ufe or death 
 the Apostle would not be ashamed ; the one bringing active 
 service for Christ in the world ; the other, union with Him in 
 heaven. Sedulius well remarks " that St. Paul here triumphs 
 over his enemies, because they are not able to harm him. 
 For if they kill him he will be crowned with martyrdom ; if 
 they keep him alive, he will by preaching Christ procure 
 more abundant fruit." 
 
 It is not probable that St. Paul had any supernatural 
 means of knowing what the issue of his imprisonment would 
 be. Bengel well says, " Paulus ipse nesciebat quo evasurum 
 asset ; neque cnim Apostoli erant omniscii, sed potius in rebus 
 ad sese pertinentibus per fidem et patientiam exercebantur." 
 
 21. For to me to live is Christ, 
 
 He here supplies a reason for what he had said in 
 ver. 19, shewing that he is fully prepared for any turn of 
 fortune." " Let matters fall out as they will," he would say, 
 " one object is immovably fixed before me, viz. Christ. All 
 my life, the powers of my soul and body, are His ; / live 
 Christ; my present and my future life are alike in Him." 
 (See John i. 4.) What. St. Paul intends to convey is, " If I 
 live it is to act Christ ; that is to say, to do what Christ did 
 
 "' Oal. vi. 13. " Gagnaeus. 
 
VER. 20, 21.] ST. Paul's epistle to the philippians. 37 
 
 in suffering and teaching in order to bring men to salvation, 
 and this is (as Caietan calls it) life to me." " For the sake of 
 this life he delivers up his mortal body that he may receive 
 it again for eternity ; and in this way he counts it gain to 
 die for Christ".'' In Col. iii. 4, Christ is called "our life." 
 Caietan remarks, "As those who are given to the pleasure of 
 hunting say that this pursuit is life to them, and as those 
 who are addicted to the luxuries of the table say that meat 
 and drink is life to them, and so in the same way of others ; 
 thus St. Paul says that Christ is life to him, because he has 
 consecrated all his desires and all his pursuits to Christ." 
 
 and to die is gain. 
 
 Because death to a good man is the day-break of eternal 
 brightness; 'janua vitae,' as St. Bernard calls it, a valley 
 of Achor, a door of hopeP to give entrance into paradise. 
 " Accounting it," says St. Cyprian "3, " the greatest gain to 
 be no longer holden of the claims of this life ; no more ex- 
 posed to all sins and vices of the flesh ; redeemed from poig- 
 nant tribulations, and delivered from the poisoned jaws of 
 the devil, to pass at the call of Christ into the joy of ever- 
 lasting salvation." Haymo explains the verse thus : " If I 
 shall die under punishment, it is the greatest gain to me, and 
 Christ will be more and more preached. Or, it is gain to 
 me simply to die, because if I die, I shall receive the greatest 
 gain, that is, eternal life." 
 
 See, then, the wonderful effect of divine grace ! " He who 
 accounted it great gain to him to slay Christ in His disci- 
 ples, now holds Christ to be his life, and death gain "■." 
 
 How fully it may be permitted to the faithful to realize 
 the truth that 'to die is gain,' is shewn by the glorious 
 death of the Venerable Bede, attesting to all that even the 
 valley of the shadow of death may smile like the green pas- 
 tures, and be tranquil as the waters of comfort, to one who 
 descends into it sustained by the staff, and defended by the 
 rod of the Good Shepherd, Whose guidance he has followed 
 
 ° St. Ambrose. '' Hosea ii. 15. '» Dc Mort., 4. 
 
 ' St. Greg., Moral., xi. 16. 
 
38 COMMENTARY ON [cHAP. I. 
 
 all his life through. His death is thus described by the 
 author of Jiistorum Semita, who quotes probably from St. 
 Cuthbert's Life of the Saint : " About the hour of none he 
 said to Cuthbertj * I have a few trifles in a box, run and 
 fetch them, and call the brethren of the monastery that I 
 may distribute these among them.' When they were come 
 he gave each of them a little memorial of his love, and be- 
 sought them all to be mindful of his soul in their prayers, 
 and especially when they offered the adorable sacrifice. The 
 brethren wept abundantly ; but he comforted them and said, 
 ' The time of my freedom is at hand. I long to be dis- 
 solved and be with Christ ; for my soul desires to see Christ 
 my King in His glory.' " 
 
 The following beautiful passage from St. Ignatius, Ep. ad 
 Rom., is quoted by Wordsworth in his Greek Testament : 
 " Suffer me to be the food of wild beasts, that I may attain 
 unto God. I do not command you as Peter and Paul did ; 
 they were Apostles, I am condemned. They were freemen, 
 I am only a slave. Suffer me to die. Pardon me in this ; 
 I know what is best for me. Now I begin to be a disciple. 
 Let nothing that is seen or unseen envy me the joy of being 
 Christ's. Fire and the Cross, the assaidts of wild beasts, 
 lacerations, distractions, and dispersions of my bones, the 
 crushing of my joints, the grinding of my whole body — 
 welcome, welcome to them all — so that I may gain Him ! 
 I covet not kingdoms of earth. I long to die into Christ 
 Jems, rather than to be king of the world. Him I seek 
 Who died for me ; Him I long for Who rose again for me. 
 Now my birth is near. Forgive me, brethren ; do not 
 hinder me from being born ; do not desire that I should die 
 — I who desire to be God's. Allow me to emerge into the 
 pure light ; when I shall arrive there I shall be a man of 
 God. Suffer me to be an imitator of the Passion of my 
 God." 
 
 St. Chrysostom uses this verse as ground for consolation 
 on the death of friends. " Let us," he says, " lament for 
 them, let us assist them according to our power, let us think 
 of some assistance for them, small though it be, yet still able 
 to help them. How, and in what way ? By praying our- 
 
VER. 21, 22.] ST. Paul's epistle to the philippians. 39 
 
 selves for them, by entreating others to make prayers for 
 them, by continually giving to the poor on their behalf. 
 This deed hath some consolation ; for hear the words of God 
 Himself when He says, ' I will defend this city for Mine 
 own sake, and for My servant David's sake.' If the remem- 
 brance only of a just man has so great power, how, when 
 deeds are done for one, will it not have power ? Not in vain 
 did the Apostles order that remembrance should be made of 
 the dead in the dreadful mysteries. They know that great 
 gain resulteth to them, and great assistance ; for when the 
 whole people stands with uplifted hands, a priestly assem- 
 bly, and that awful Sacrifice lies displayed, how shall we 
 not prevail with God by our entreaties for them ?" 
 
 There is another reading here of ')(^pr}(XT6v for XpiaTos, — 
 * to me life is good, though death is gain ;' but this is a very 
 inferior reading ; for the whole force of the passage is to con- 
 trast the Apostle's death with his life ; q. d. Christ shall be 
 glorified in me whether I live or die. If I live, it is Christ 
 to me ; i. e. I become by sufiering more and more like Christ. 
 If I die, it is gain to me, for then I depart to Christ. 
 
 22. But if I live 
 
 The Apostle here begins to treat of the first member of 
 the alternative ; the second is in ch. ii. 17. Lest any one 
 should think that reproach is cast upon life, lest any one 
 should say, if we gain no advantage here, wherefore do 
 we not make away with ourselves ? He answers, By no 
 means. It is open to us to profit even here ; if we live not 
 this, but another life ^ El, ' if, ' in this verse does not imply 
 doubt ; the meaning is, since to live in the flesh, &c. 
 
 in the flesh, 
 
 i. e. in this p^ishable body. Compare Gal. ii. 20. " Li- 
 mitat ; nam etiam morientes vivvmt ^." 
 
 this 
 
 i. e. life in the body. It seems best to connect rovro in 
 this verse with to ^rjv, and to construe 'this life in the flesh.' 
 
 ' St. Chrysostom, in loc. ' Bengel. 
 
40 COMMENTARY OS [cHAP. I. 
 
 There is no reason that this should not be done, and it is 
 preferable to making rovro redundant, as some do. The 
 full meaning will then be, " If then this life in the flesh is 
 KapTTos epyov, worth the trouble, which it assuredly is if it 
 makes me like Christ, Kal, then, I cannot tell which I shall 
 choose." He would naturally prefer to die, and be with 
 Christ ; still, if his li\dng glorified God, and was Christ to 
 himself, he would consent to it. 
 
 is the fruit of my labour : 
 
 " For the edification of others "." " Mihi maximus labo- 
 rum atque operum meorum fructus est ^ :" i. e. the occasion 
 of my bringing forth much fruit by Avinning souls to Christ. 
 Compare Rom. i. 13. The expression Kapirbs epyov would 
 appear to be a Latinism opera pretium, and to signify 
 
 * worth my labour,' ' worth doing,' or, as we should say, 
 
 * a desirable thing.' 
 
 Observe here the total want of selfishness displaj'-ed by the 
 Apostle. Another person would be discouraged if he did 
 not receive some fruit from his toils, more especially when 
 they had been very irksome and severe ; but not so St. Paul ; 
 with him toil and fruit were identical. Cicero well says, 
 " Ego mihi fructum amicitise propono ipsam amicitiam, qua 
 nihil est uberius." 
 
 yet what I shall choose I wot not. 
 
 KoX Tt alprjcrofjbai : for the meaning of koX in this place 
 see above. He had declared death to be gain, yet life is 
 needful, not indeed for himself, but for his spiritual chil- 
 dren. As Fulgentius says, he had " mortem in desiderio, 
 vitam in patientia." 
 
 * what,' i. e. of these two things ; either that by dying I may 
 be with Christ ; or living, may bring forth fruit for the Church. 
 St. Paul professes himself unable to choose. On both sides 
 were weighty reasons, " To remove to the assembly of the 
 saints was for the good of the Apostle, but, on the other 
 hand, he sees that the Churches stand in need of his helpy." 
 
 " St'dnlina. * Wetstein. ^ Aretins. 
 
VER. 22, 23.] ST. Paul's epistle to the phtlippians. 41 
 
 How great must have been his love for souls, that he 
 could postpone his own happiness to the welfare of his 
 converts ! It is only by considering what his life was, its 
 toils, anxieties and distresses, (see 2 Cor. xi. 23, and follow- 
 ing,) the fightings from without and the fears within, that 
 we shall be able at all to estimate the nature of the sacrifice 
 which he made in choosing life for the sake of his spiritual 
 children. We may, perhaps, think it wonderful that he 
 should doubt, even for a moment, what to choose ; but we 
 must not forget that, after all, his choice was Christ ; for he 
 chose life, that he might be the means of winning more 
 souls. Compare Rom. ix. 3, " For I could wish that myself 
 were accursed from Christ for my brethren, my kinsmen 
 according to the flesh." 
 
 St. Chrysostom says % ' The blessed Paul placing before 
 himself the alternative of living upon earth, and departing 
 and being with Christ, decides for the former." 
 
 23. For I am in a strait betwixt two, 
 
 (Tvve-)(pfiaL e/c roiv hvo, * coarctor ex his duobus ;' (com- 
 pare 2 Sam. xxiv. 14 ;) i. e. I am perplexed, held in, kept 
 back from decision by the two, (the article being highly em- 
 phatic,) viz. TO ^rjv and to airodavelv, for it is about these 
 two that he has already been speaking. The meaning is, I 
 am drawn in two different directions ; on the one hand by 
 the desire of being with Christ, on the other, by the love 
 of the brethren. For o-vvixpfiai in this sense, see Luke xii. 
 60 ; Acts xviii. 5. See also St. Augustine, De doctr. Christ., 
 lib. iii. c. 3. It is just possible that the use of this word 
 may have been suggested to the Apostle by the circum- 
 stance of his being at this time a prisoner, and bound to 
 two soldiers. Compare Acts xii. 6. 
 
 having a desire to depart, 
 
 Tr]v eTriOvficav e^cov eh rb avaXvaaL ; literally, ' having my 
 desire towards,' rrjv eiriOvfilav e^f^v being much stronger 
 than the simple eiriOvficov. In order to make the English 
 
 * In Gal. i. 4. 
 G 
 
42 COMMENTARY OX [CHAP. I. 
 
 Tersion correct, the reading should be eTTtdvfiCav e-)(o)v rou, 
 hence the delicacy of the sense is lost. The Apostle here 
 gives the reason for his being ' in a strait ;' he does not, how- 
 ever, sa)', * to die/ but ' to depart,' dvakvaai, Vulg. ' dissolvi,' 
 the idea probably being that of unharnessing the spirit, as 
 opposed to eiTLixeveLv iv rfj aapKi, ' to remain in the trammels 
 of the flesh.' The plain word 'die' is very seldom used of 
 Christians. As the heathen used scrupulously to avoid it, 
 so St. Paul (a classical scholar) seems to prefer using an- 
 other word whenever he can. ' Depart, decease, sleep, rest, 
 cease,' &c., are the words which find most favour with him. 
 Bp, Andrewes remarks beautifully on 1 Cor. xv. 20 : " Christ 
 is risen from the dead, the firstfruits not of the dead, but 
 of them that sleep. You see His rising hath wrought a 
 change." "We should never forget, therefore, the important 
 bearing which the word ' depart,' and kindred terms, should 
 have upon Christian doctrine, since they teach that the 
 change involved in death is but of place, not of company. 
 * What do I here ?' i. e. in the -world, was a favourite sajang 
 of St. Augustine's holy mother. Camerinus ordered in his 
 will that the following line should be inscribed on his 
 tomb : — 
 
 " Vita mihi mors est; mors mihi vita nova est." 
 
 The ' strait ' in which St. Paul felt himself may be illus- 
 trated by the words of Pontius, the deacon and biographer 
 of St. Cyprian, who, speaking of his martyrdom, says, 
 " What shall I here do ? between joy at his passion and 
 grief at bereavement my mind is divided, and two sorts of 
 feelings oppress a breast too straitened for them. Shall I 
 grieve that I was not his companion ? but his triumph is 
 to be celebrated. Shall I celebrate his triximph ? but I am 
 in grief that I am not his companion. To you, however, 
 the truth is to be avowed, and simply, as you know it, that 
 it was in my purpose to be so. In his glory I exult much 
 and more than much, and yet I grieve more that I remain 
 behind." 
 
 and to be with Christ, 
 
 This must be connected closely with 'to depart,' since 
 
VER. 23.] ST. Paul's epistle to the philippians. 43 
 
 death by itself is not a thing to be desired or chosen, but 
 only in so far as it unites vis to Christ. The faithful in 
 this life are 'in Christ/ and Christ is in them% but only 
 those who are actually present in glory can be said to be 
 ' with Christ ^' 
 
 St. Chrj^sostom '^ shews that St. Paul's longing to depart 
 is our example, and represents him as saying, " ' I have 
 tasted of the grace, and I cannot contain myself in the 
 delay. I have the first-fruits of the Spirit, and I press on 
 towards the whole. I have ascended to the third heaven ; 
 I have seen that glory which is unutterable; I have be- 
 held the shining palaces ; I have learnt what joys I am 
 deprived of while I linger here, and therefore do I groan.* 
 For suppose any one had conducted thee into princely halls, 
 and shewn thee the gold glittering everywhere on the walls, 
 and all the rest of the glorious show ; if from thence he had 
 led thee back afterward to a poor man's hut, and promised 
 that in a short time he would bring thee back to those 
 palaces, and would there give thee a perpetual mansion : 
 tell me, wouldest thou not indeed languish with desire, and 
 feel impatient, even at these few days ? Thus, then, think 
 of heaven and of earth, and groan with Paul, not because 
 of death, but because of the present life !" 
 
 which is far better : 
 
 ttoWm fxaXXov Kpelcraov, the comparative is doubled, by 
 a common Hebraism, to shew the exceeding earnestness of 
 the Apostle. Compare Mark vii. 36, and 2 Cor. vii. 13. 
 St. Ambrose ^ mentions three reasons why the faithful Chris- 
 tian should desire to be ' dissolved,' or ' depart,' because 
 there are three chains which bind us down to earth : (1) the 
 pains arid suffering of the body ; (2) lusts and sinful af- 
 fections ; (3) the eager pursuit of worldly objects. Death 
 breaks these chains, and so sets us free. As might be ex- 
 pected, this is a very favourite passage with the Fathers for 
 consolation on the death of friends. TertuUian says % " He 
 
 ^ 2Cor. xiii.Sj Eph. iu.l7; IJohn 
 iv. 13. 
 
 •> 2 Cor. V. 8. 
 
 "^ On the Statues, v. 5. 
 '' De Bono Mortis. 
 *■ De Patientia, ix. 
 
44 COMMENTARY OX [cHAP. I. 
 
 that goetli before us is not to be mourned, but altogether to 
 be longed for ; and even this longing must be tempered with 
 patience. For why shouldest thou not bear with moderation 
 that he hath departed whom thou shalt presently follow? 
 But impatience in such a matter augureth ill for our hope, 
 and is a double dealing with our faith. Besides, we injure 
 Christ, when, as each is called away by Him, we bear it 
 impatiently, as though they were to be pitied. How ' much 
 better' does the Apostle shew the desire of the Christian to 
 be ! "Wherefore, if we impatiently mourn for others who 
 have obtained this desire, we are unwilling to obtain it 
 ourselves." 
 
 St. Chrj'sostomf makes vise of this passage against sor- 
 cerers and those who professed to have dealings with the 
 inhabitants of the other world ; shewing that disembodied 
 spirits are not allowed to roam about at pleasure. " It is 
 evident," he says, " that after their departure hence our 
 souls are led away into some place, having no more power 
 of themselves to come buck again, but awaiting that dread- 
 ful Day.' 
 
 24. This verse contains the reason why St. Paul chose 
 life ; viz. that by his continued presence among his spiritual 
 children he might further their faith. 
 
 Nevertheless to abide iu the flesh 
 
 i. e. in this mortal body, as above, v. 22. 
 
 is more needful for you. 
 
 a-va'^/Katorepov 8c v/xas ; the English Version misses the 
 delicate sense contained in these words, which is, *my re- 
 maining in the flesh is the more needful of the two alter- 
 natives because of you ;' i. e. for your sake ; and it is to be 
 observed that the Apostle does not say to ' remain in the 
 flesh' is less good, or less desirable ; but, as if it were nei- 
 ther good nor desirable iu itself, ho says, 'more needful 
 because of you.' 
 
 ' Ilom xxviii. 3, in Matt. 
 
VER. 24, 25,] ST. Paul's epistle to the philippians. 45 
 
 So Seneca, " Vitee suae adjici nihil desiderat sua causa, sed 
 eorum quibus utilis est s." 
 
 Speaking of the intensity of St. Paul's loving self-denial, 
 St. Chrj^sostom says *", ' Let one fast and deny himself, and be 
 a martyr, and be burnt to death ; but let another delay his 
 martyrdom for his neighbour's edification; and let him not 
 only delay it, but let him even depart without martyrdom ; 
 who will be the more approved after his removal hence ? 
 AVe need not have many words, nor a long circumlocution, 
 for the blessed Paul is at hand, giving his judgment and 
 saying, ' to depart and be with Christ is better, nevertheless 
 to abide in the flesh is more needful for you ;' even to his 
 removal unto Christ did he prefer his neighbour's edification. 
 For this is in the highest sense ' to be with Christ,' even to 
 be doing His will ; but nothing is so much His will, as that 
 which is for one's neighbour's good." 
 
 What an admirable example does the Apostle here set 
 for Christ's ministers to follow ! Instead of seeking bene- 
 fices and honours, to choose the lowest room ; to deny 
 themselves worldly honour and glory, for the edification 
 of their flock ! St. Chrysostom well describes the love that 
 a minister should have for his people ; " Oh ! that I could 
 always be with you. Yea rather, am I always with you ; 
 though not by bodily presence, yet by the power of love. 
 For I have no other life but you, and the care of your salva- 
 tion. As the husbandman hath no other anxiety but about 
 his seeds and his harvests, and the pilot about the waves 
 and the harbours, so the preacher is anxious with respect to 
 his auditors and their progress, even as I am at this present 
 time. Wherefore I bear you all upon my mind, not only here, 
 but also at home. For if the multitude be great, and the 
 measure of my heart be narrow, yet love is wide, and ye are 
 not straitened in us '." 
 
 25. The Apostle here begins to treat of his grace in bonds, 
 and the defence and confirmation of the Gospel, relatively to 
 the Philippians. 
 
 g Ep. 98. '• Horn. Ixxvii. 6, in Matt. ' On the Statue?, ix. 1. 
 
46 COMMENTARY ON [ciIAP. I. 
 
 And having this confidence, 
 
 i. e. that my continued life in the flesh is needful for your 
 spiritual welfare. 
 
 I know that I shall abide and continue with you all 
 
 Not that he had any absolute or certain source of know- 
 ledge ; but he sj^oke from reasonable conjecture. Sedidius, 
 however, saj^s, " Spiritu prophetico promittit." 
 
 for your furtherance and joy of faith ; 
 
 i.e. that I may promote your spiritual interests J, and fill 
 you with that hol}^ joy which results from a living faith. 
 It is to be observed, that advance in the faith is inseparable 
 from joy. The more we are penetrated with faith the more 
 we rejoice*^, and gloom and moroseness are pretty certain 
 signs that vital religion is absent. ' Fui'therance and joy ' 
 are a hendiadys for 'joyful advance.' 
 
 This verse proves that the Epistle was written during 
 St. Paul's first imjDrisonment, as he was put to death in his 
 second. Ben gel says, " Non dubium est quin Paulus ex 
 priore captivitate in ilia climata redierit." The use of the 
 expressions ' abide ' and ' continue ' would seem to point out 
 that the Apostle anticijDated a lengthened sojourn among the 
 PhiHppians, on his release from prison. 
 
 There is a remarkable passage in Seneca, Epist. 104, which 
 illustrates this verse. " Indulgendum est enim honestis af- 
 fectibus, et interdum, etiamsi premimt causae, spiritus in 
 honorera suorum vel cum tormcnto revocandus, et in ipso 
 ore rctinendus est : cum bono viro vivendum sit, non quam- 
 diu juvat, sed quamdiu oportct. Ille qui non uxorem non 
 amicum tanti putat ut diutius in vita commoretur, qui per- 
 sevcrat mori, delicatus est. Hoc quoque imperet sibi ani- 
 mus, ubi utilitas suorum exigit ; ncc tantum si vult mori, 
 sed si coepit, intermittat, et suis se commodet. Ingentis 
 animi est alicna causa ad vitam reverti ; quod magni viri 
 sajpe fccerunt." 
 
 J Rom. i. 11. ^ Kom. v. 1—5. 
 
VER. 25, 26.] ST. Paul's epistle to the philippians. 47 
 
 26. That your rejoicing may be more abundant 
 
 To Ka6)^r)/iia vfiMv, somewhat stronger than 'rejoicing.' 
 It is probably equivalent here to a-'yaWiajxa, exultatio, or 
 perhaps gratulatio, or gloriatio, i.e. boasting, in a good sense. 
 Estius says the meaning of the passage is, " Ut cum liberatus 
 et vobis restitutus fuero, possitis affatim de me Apostolo 
 vestro gloriari, yobisque gratulari, sed hoc in Christo Jesu." 
 Others, however, understand it to mean, That I may the 
 more abundantly boast myself of you in Christ Jesus, when 
 I have returned to you, and seen how much you have ad- 
 vanced in Christian doctrine and discipline during my ab- 
 sence. The former meaning is probably the correct one ; 
 being more in harmony with the general tone of the Apo- 
 stle's character and his language throughout this Epistle, 
 which is to ignore self. 
 
 The difference between Kav'x^rjfia and Kav'^rjuLs must not 
 be overlooked, Kav^nfia being the thing boasted of, the object 
 of boasting ; Kavj^i^cns the act of boasting '. This difference 
 (a very important one) is often lost sight of by translators, 
 e.g. Kripv^ixa"^ is the thing preached, not 'preaching,' as 
 translated in the English version ; this woidd be Krjpv^is. 
 The 'foolishness of preaching,' then, does not mean a bad 
 sermon, but a subject which seems un philosophical. And 
 so in this place to Kav^nijua v[jlS)v means that the reason you 
 have for boasting may abound through my restoration to 
 3'^ou. See also 1 Cor. v. 6, ov koXov to Kau^rjfia v/xcov, 'the 
 reasons you give for glorjdng are not good.' 
 
 in Christ Jesus for me 
 
 St. Paul never even for a moment separates himself from 
 Christ. He is the Central Figure in all his thoughts. See 
 Commentary on the Ephesians, pp. 127, 141. 
 
 by my coming to you again. 
 
 i. e. that from my unexpected return to you, you may 
 be able to see how great is the care which God has for 
 His people, 
 
 ' Rom. iii. 27. " 1 Cor. i. 21. 
 
48 COMMENTARY ON [CHAP. I. 
 
 27. Only 
 
 rrom an intense desire of receiving good fruits from 
 among the Pliilippians, he passes on to exhortation, calling 
 upon them to shew themselves such as he believes them to 
 be. As if he had said, Dismiss all your anxiety on my 
 behalf; this is the one thing that I have to ask of you in 
 the prospect of my speedy return, viz. that your life be 
 answerable to the holiness of your profession. 
 
 let your conversation be 
 
 JJoXcreveaOe, ' play the citizen.' There is great force and 
 beauty in this word as used here, because iroXirevixa was 
 applied to the imperfect citizenship (municipium) of the 
 Romans. See chap. iii. 20 ; compare also Acts xxiii. 1. As 
 if he had said, "Play the citizen of heaven, though j^our 
 heavenly citizenship is as yet necessarily imperfect "." At 
 the last day we shall be made 'full citizens' [Quirites, koXoI 
 Kayadol) of the celestial Jerusalem. 
 
 as becometh the gospel of Christ : 
 
 See Commentary on the Ephesians, pp. 216, 217. " To 
 walk worthily in the Gospel is to believe in Christ and to 
 teach Him according to the precepts of the Gospel ; to live 
 according to His commands, to trust in His promises, and 
 to do all things according to His will °." 
 
 that whether I come and see you, or else be absent. 
 
 Shewing that he did not feel certain how his imprison- 
 ment would end. See above, verse 25. 
 
 I may hear of your affairs, 
 
 This is explained by what immediately follows, where he 
 tells them what he desires to see when present among them, 
 and to hear of when absent, viz. : — 
 
 that ye stand fast in one spirit, 
 
 "Ecce societas gratiae spiritualisP." In using the word 
 
 " Heb. xiii. 14. " Haymo. p Caietan. 
 
VER. 27.] ST. PAULAS EPISTLE TO THE PHILIPPIANS. 49 
 
 'stand,' the Apostle borrows a figure from wrestlers and 
 others wlio contended in tlie Grecian games. See remarks 
 in Commentary on Eph. vi. 11, 13^ 14. 
 
 He here exhorts the Philippians to unity. As the Spirit 
 is one, he would say, so must they who are under His blessed 
 influence be one also. See Acts iv. 32, and Commentary 
 on Ephesians iv. 3. Zanchius remarks, " He well shews 
 that perseverance is not of our own strength or merit, but is 
 the free gift of the Holy Ghost." It is not necessary, how- 
 ever, to restrict the meaning of * one Spirit ' to the Holy 
 Ghost. It may also mean that identity of thought and feel- 
 ing which should ever exist among Christians. 
 
 with one mind 
 
 Mia 'yjrvxV) " quasi vobis omnibus una tantum esset anima 
 charitatis 5." Aristotle calls a friend dXkos avros. See 
 remarks on chap. ii. 20, and compare 1 Cor. i. 10. 
 
 striving together 
 
 avvaOXovvres, a very emphatic word. He still preserves 
 the metaphor taken from wrestling. "Ecce societas ad 
 confirmationem Evangelii '^■." 'Striving,' not amongst each 
 other, or against each other ; but helping one another, and 
 me also, in spreading the common faith. 
 
 for the faith 
 
 Ty iricrreL, i. e. virep rrjs irlcrrews. See Jude 3, " that ye 
 should earnestly contend for the faith." It may also be 
 rendered per fidem', being that by means of which the con- 
 flict is to be carried on. 
 
 of the gospel ; 
 
 i. e. " which faith rests on the Gospel as its foundation, 
 and consequently upon the unconquered strength of Christ ^" 
 This shews that it is not for trifles that Christians have to 
 contend, but for the Truth of the living God. 
 
 1 Corn, a Lap. ■■ Caietau. ' Beza. 
 
 H 
 
50 COMMENTARY ON [cHAP. I. 
 
 28. And in nothing terrified by your adversaries : 
 
 Compare with this verse Ps. iii. 6, " I will not be afraid 
 for ten thousands of the people : that have set themselves 
 against me round about." 
 
 ' Terrified,' irrvpo/xevoi, " is a word properly used of 
 horses V' and thence transferred to men. The figui-e is 
 taken from gladiators, who with a fierce assault and sarage 
 gestures rush upon their antagonists in order to terrify 
 them. " Ecce societas ad defensionem Evangclii "." The 
 Apostle would say. Let not persecutions excited by wicked 
 men disturb or terrify you. There is no real cause for alarm ; 
 since the affliction which they endeavour to bring upon you 
 will cast them down to hell, but will be the means of exalt- 
 ing you to heaven. Comj)are 1 John v. 4 : " This is the 
 victory that overcometh the world, even our faith." 
 
 which is to them an evident token of perdition, 
 
 " Quod vos terrent et affligunt perditionis illis causa est, 
 vobis salutis, et hoc Dei gratia''." The English Version 
 'evident token' seems hardly to express the force of the 
 original eVSe/^t?. From the way in which the verb ivBel^at 
 is used elsewhere (see 2 Tim. iv. 14, ' AXe^avhpos 6 xaXfcem 
 iroXkd yuoi KaKa eueSel^aTo), it is plain that the word ' token' 
 inadequately translates its substantive evBet^cs. It must be 
 taken, therefore, not so much for a token, as a cause, q. d., 
 the malice of the Gentiles is the cause of their destruction, 
 and at the same time the cause of your salvation. For that 
 affliction is not only a token, but also a cause of salvation, 
 appears from 2 Cor. iv. 17. If the English Version ' token ' 
 is accepted, evhei^is will be a shewing by signs or tokens, as 
 oj)posed to airohei^Ls, logical proof; and then the meaning 
 will be, ' the opposition of your adversaries is a proof of their 
 being lost, and of your being saved by a salvation which 
 comes of God, because you suffer as Christ did.' 
 
 and that of God. 
 
 Since this freedom from terror is not to be acquired by 
 
 ' BcHgel. " Ciiietan. ^ Gafrneius. 
 
VER. 28, 29.] ST. Paul's epistle to the philippians. 51 
 
 our own natural powers it is well said to be ' of God,' 
 " Who wills that His Own children should be crowned when 
 proved, as Job is permitted to be tempted y." 
 
 Zanchius says, " There is therefore no reason why the 
 stronger should wax insolent, or the weaker become fearful, 
 since they are able to seek and obtain from God fortitude 
 and perseverance." And Hemmingius, " The Apostle as- 
 cribes the victory to God as its Author for two reasons ; viz. 
 that the faithful should not faint in their minds if anything 
 is to be suffered for the Gospel, and may not become insolent 
 and be puffed up, as if they could effect anything through 
 their own excellence." 
 
 The word 'terrified,' used in this verse by the Apostle, 
 is suggestive of a very solemn line of thought, as shewing 
 the nature of the devices of the adversary with whom we 
 have to contend. In the first instance he endeavours to 
 overcome our constancy by bringing to bear upon us all 
 pleasurable things, thereby enticing us to gratify our appe- 
 tites to the full ; but at last, when these have failed, he 
 brings all painful things. He first knocks at the door of 
 desire, and when he finds that closed against him, at the 
 door of /ear. It was so with our blessed Lord, as will be 
 seen by comparing the temptation of the wilderness with 
 the temptation of the garden. See especially the words " for 
 a season ^ ;" implying that there was another and a fiercer 
 temptation still to come. 
 
 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; 
 
 St. Paul here ascribes the very highest position to suf- 
 ferings endured for the sake of Christ, a position even 
 above faith itself, and the power of working miracles, and 
 as conferring such an honour as the most exalted angel in 
 heaven is not permitted to enjoy : — " Non solum ut fidei 
 
 y Sedulius. ^ Luke iv. 13. 
 
52 ' COMMENTARY ON [cHAP, I. 
 
 meritum, scd etiam martyrii meritum prsemium liabeatis, 
 duiu vos tentari Deus patitur ut vincatis'*." 
 
 We learn hence (1), That to suffer for Christ's sake is 
 grace and favour, (" it is given," i-x^aptadr),) and that if the 
 grace be used aright it merits the highest rewards. (2) That 
 they who infer from these words that faith is so exclusively 
 the gift of God, that men are merely the passive recipients 
 of it, have just as much reason for jjronoimcing that we can 
 possibly be considered to have suffered for the name of Christ 
 without the concurrence of our own wills; the expression 
 * given ' being applied equally to both. 
 
 St. Augustine in a passage of singular beauty '' shews 
 how persecution and suffering helped to propagate the Faith. 
 " Let the Jews," he says, " rage madly, and be filled with 
 jealousy; Stephen be stoned, Saul keep the raiment of them 
 who stone him, Saul, one day to be the Apostle Paul. Let 
 Stephen be killed, the Church of Jerusalem dispersed in con- 
 fusion ; out of it go forth burning brands, and sj)read them- 
 selves and spread their flame. For in the Church of Jeru- 
 salem, as it were, burning brands were set on fire by the 
 Holy Sj)irit, when they had all one soul and one heart to 
 God- ward. "\V~hen Stephen was stoned that pile suffered per- 
 secution : the brands were dispersed, and the world was set 
 on fire. . . . Let the nations hear, let the nations believe, let 
 the nations multiply, let the Lord's empurpled spouse spring 
 forth from the blood of martyrs." 
 
 Speaking of suffering for the sake of Christ, St. Chr}^- 
 sostom says that it is a gift " far more wonderful than rais- 
 ing the dead or working miracles, as there I am a debtor 
 to Christ, but here I have Christ as my debtor," "Your 
 cruelty is our glory," said the primitive martyrs. " I had 
 rather be a martyr than a monarch," said St. Ignatius. 
 "It is to my loss if you defraud me of anj^thing in my 
 sufferings," said another holy martyr. And St. Augustine 
 testifies that Crispina rejoiced aloud when she was ap- 
 prehended, when she was brought to trial, when she was 
 condemned, and when she was led away to execution. 
 
 ■ Scduliua, ^ Horn. Ixvi. 6, in Nov. Test. 
 
VER. 29, 30.] ST. PAULAS EPISTLE TO THE PHILIPPIANS. 53 
 
 And this, surely, when rightly considered, should be the 
 ground of the deepest and holiest Christian joy, viz. that 
 God thinks us worthy to suffer anything for the love of 
 Him who suffered everything for love of us. In the case 
 of St. Paul persecution followed close upon persecution, — 
 there were tumults, fightings, scourgings, stonings'', — the 
 devil only relaxed his efforts for a moment to gain strength 
 for a new assault, and yet these things only excited in him 
 a deeper rejoicing. And so with the other Apostles : suffer- 
 ing was the groundwork of their most fervent joy ; the ut- 
 most malice of their enemies was their source of triumph. 
 It was in the inner prison, with their feet fast in the stocks, 
 that SS. Paul and Silas sang hymns of victory "^ ; and when 
 St. Peter and the rest were dismissed by the council, their 
 backs having been torn by rods, they rejoiced, not indeed 
 because God had vouchsafed to them the power of working 
 miracles, but because " they were counted worthy to suffer 
 shame for His Name ^." 
 
 30. Having the same conflict 
 
 St. Paul uses the word aywv ('conflict') in describing the 
 sufferings of Christians to shew that he who suffers aright 
 ever strives manfully lest he be overcome by an impatient 
 spirit. 
 
 St. Cyprian ^, speaking of the fortitude of the martyrs, and 
 the glorious strife between the tortures and the tortured, 
 continues : — '' The crowd of by-standers witnessed wondering 
 the heavenly conflict, the conflict of God, the spiritual con- 
 flict, the battle of Christ ; that His servants stood with voice 
 unfettered, with minds unbroken, with courage given of God, 
 of secular weapons indeed naked, but armed and trustful in 
 the armour of faith. The tortured stood more resolute than 
 the torturers, and the racked and mangled limbs vanquished 
 the grappling-hooks that racked and mangled them. Long 
 though it raged, the oft-renewed blow could not vanquish 
 a faith invincible, although the closure of their bowels was 
 
 <= 2 Cor. xi. 23—28. ^ Acts xvi. 25. 
 
 « Acts V. 41. ' Ep. X. 1. 
 
54 ' COMMENTARY ON [cHAP. I. 
 
 torn open, and now in God's servants not limbs, but wounds, 
 were tortured. There flowed blood, that might extinguish 
 the blazes of persecution, quench the flames and fires of hell 
 by its glorious gore. Oh ! what a spectacle was that to the 
 Lord, how sublime, how great, how acceptable to the eyes of 
 God, the fealty and devotion of His soldiery ! " 
 
 which ye saw in me, and now hear to be in me. 
 
 He proposes himself as a pattern to them (as it were a 
 speculum fortitudinis) of the way in which they should with- 
 stand all adversaries, so that they should not be crushed 
 beneath the weight of the cross, nor cast aside their pro- 
 fession through the bitterness of affliction. He reminds 
 them of the sufferings endured by himself, of which they 
 had been eye-witnesses (see Acts xvi.), there being special 
 stress on the words ' in me,' i.e. ' in me not terrified or cast 
 down,' as a proof of what may be borne by one sustained by 
 the grace of God. " Let it not therefore be thought un- 
 worthy in you to suffer those things wherein you behold us 
 glorying ^." 
 
 It appears from this verse that verse 29 must be paren- 
 thetical, and explanatory of ' to you of salvation, and that of 
 God,' since the Greek is top avrbv d'ywva e')(ovTes, and not 
 exovai (dative), which it would be if this verse w^ere con- 
 nected with vfjbiv in ver. 29. We gather from this passage, 
 that after the departure of St. Paul the Philippian Christians 
 were exposed to persecution, although no account of it is 
 given ill Holy Scripture. 
 
 K Sedulius. 
 
VER. 1.] ST, Paul's epistle to the philippians. 55 
 
 SUMMARY OF CHAPTEE II. 
 
 With many arguments and much fervour, St. Paul exhorts the 
 Philippians to unity, humility, and perseverance. He promises 
 that he will send Timothy and Epaphroditus, whom he separately 
 commends to them. 
 
 The chief parts of this chapter are two : — 
 
 (1.) Hortatory, in which he encourages the Philippians to the 
 practice of virtues worthy of the Christian calling, and takes 
 occasion to dwell specially on the humiliation and exaltation 
 of Christ, ver 1. to 18. 
 
 (2.) Commendatory, in which he specially commends St. Timothy 
 and Epaphroditus to their love : ver. 19 to 30. 
 
 CHAP. II. 
 
 Yer. 1. See with what aniazing earnestness the Apostle 
 here entreats tlie Philippians, with love surpassing even that 
 of the fondest parent ! Estius has not done more than jus- 
 tice to this exhortation, when he calls it " oratio vehemens 
 ac mira pathetica." Another writer, speaking of the ex- 
 quisite tenderness of this verse, says, " Persuasion itself 
 could not speak more persuasively." Nor shall we wonder 
 at the exceeding earnestness of the Apostle's language when 
 we consider the importance of the matters he is about to 
 introduce, viz., four great points of the Christian life, which, 
 he proceeds severally to unfold. 
 
 St. Chrj^sostom remarks upon the affectionate fervour of 
 the Apostle's language, and goes on to say, " We indeed 
 remind men of our carnal claims ; for example, if a father 
 were to say to his son, ' If thou hast any reverence for thy 
 father, if any remembrance of my care in nourishing thee, 
 if any affection towards me, if any memory of my kindness, 
 be not at enmity with thy brother. This is what I ask in 
 return for all those things.' But Paul does not so ; for he 
 calls to our remembrance no carnal, but all of them spiritual 
 benefits.^' 
 
56 ' COMMENTARY ON [cHAP. II. 
 
 If there be therefore 
 
 It Is to be observed that the use of the word ' if in such 
 a construction as this implies a strong and earnest affir- 
 mation. 
 
 any consolation in Christ, 
 
 q. d. If you are willing to afford to mc, who am bound for 
 the sake of Christ, any such consolation as it becomes one 
 Christian to offer to another. The words * in Christ' are 
 added to shew that it is spiritual consolation which he asks 
 at their hands, and that he is not actuated by mercenary 
 motives. It may also mean, if you feel in yourselves any 
 consolation arising from a sense of God's love and jowx for- 
 giveness through Christ ; but the former Is the best inter- 
 pretation. 
 
 It may well be thought that there is a notion of entreaty 
 included In the word ' consolation' {irapaKkr^ais) in this place, 
 irapaKoXeiv meaning 'to entreat,' see ]\Iatt. xviii. 32, and 
 the sense would then be, * if you can be entreated in Christ.' 
 *' Si exhortatio nomine Chrlsti instituta locum apud vos ha- 
 bere potest V See also 2 Cor. v. 20: virep Xpia-rov ovv 
 TrpecrlBevoixev ois rov Qeov irapaKaKovvTOS Bt' r][xS)v. 
 
 if any comfort of love, 
 
 irapafxvOiov a'ydiTTjs, i. e. comfort furnished by love ; ' of 
 love' being the subjective genitive. The primary meaning 
 oi irapafivdtov is an 'address' or 'exhortation' — alloquium, 
 and then by an easy transition it comes to mean that parti- 
 cular form of address whereby we comfort the afflicted (the 
 word Is so used John xi. 19, 1 Thess. ii. 11, and v. 14), and 
 so it has been well translated here, locutio super cor ; for to 
 speak to the heart Is to speak those things by which the 
 heart may be cheered and refreshed. The meaning of the 
 Apostle Is plain, viz. if you are willing to shew your love by 
 consoling mc. " There is," says Caietan, " among those who 
 suffer in fellowship for Christ a mutual consolation also in 
 Christ." For if God so loved the world as to give His Only 
 
 ' Koscniuiiller. v 
 
VER. 1.] ST. Paul's epistle to the philippians. 57 
 
 Son, and the eternally Begotten was willing to die for His 
 enemies, surely Christians are bound by the closest ties to love 
 one another, and to abound in mutual consolation. Though 
 the above is most probably the Apostle's meaning, it is pos- 
 sible that Trapa/jbvOcov ayaTrijs may be nearly the same as 
 the preceding words, q. d. ' if ye can be persuaded by love,' 
 which should ever be the highest and most forcible per- 
 suasion to a Christian"^. 
 
 if any fellowship of the Spirit, 
 
 el Tis KOivwvCa irvevjjLaTos, literally * if there be any fellow- 
 ship of spirit,' (the word ' the' before * spirit' in the English 
 Version being gratuitous,) i. e. of human sjTupathy and kindly 
 affection between us. See chap. i. 27. But this interpreta- 
 tion n«ed not of course exclude the higher sense, ' if there be 
 any fellowship between us and the Holy Sjnrit,' in union with 
 Whom alone all true fellowship consists. For if they were 
 of old called 'Pagani' who were accustomed to drink from 
 the same fountain, how much more intimate is the connexion 
 of those who drink of the same Spirit ? See 1 Cor. xii. 4. 
 Gagneius paraphrases these words thus: " Si mecum aliquam 
 Spiritus Sancti communicationem accepistis." 
 
 if any bowels and mercies, 
 
 (TirXa'^'yya koL olKTipfMoL In Col. iii. 12 we meet with 
 aiT\d<y')(ya olKTip/xcov. OTrXdyy^va means the feelings gene- 
 rally, (see chap. i. 8) ; olKrip/jiol feelings of pitT/ towards the 
 distressed. The meaning is. If you feel any tenderness and 
 compassion towards me a prisoner of the Gospel'. 
 
 St. Chrysostom paraphrases the whole verse thus : "If 
 I can obtain consolation from you, if I can obtain any com- 
 fort from your love, if I can communicate with you in the 
 Spirit, if I can communicate with you in the Lord, if I can 
 find mercy and pity at your hands, shew by your love the 
 return of all this." 
 
 ^ aydr-qs ^f/uxa■yooyiav. — Theodoret. 
 
 ' " Viscera vocat viscerales afFectus, 
 puta tenerrimain, intimam, et ex imis 
 quasi visceribus miserationem et com- 
 passionem, q. d. si qua erga miseros et 
 
 afflictos, ac prsesertim erga me Apo- 
 stolum vestruiu vinctuin, tenera et 
 viscerali commiseratioue tangimini." — 
 Corn, a Lap. 
 
58 COMMENTARY ON [ciIAP. IT. 
 
 2. Fulfil ye my joy, 
 
 7r\r]pco(rare fxov tjjv ')(apdv. " Cumuluni afFerte gaudio 
 meo." " So inacht mcine Freude dadurch vollkommeii"*." 
 The same kind of expression occurs John iii. 29 °. That the 
 exhortation might not be thought to be directed to people 
 who were altogether deficient in the qualities which he 
 has mentioned, observe how he does not say, ' cause me to 
 rejoice,' but fulfil (complete) ' my joy/ As much as if he 
 had said, You have already inspired me with some portion 
 of holy joy and peacefulness, (see chap. i. 4,) but I desire 
 nothing less than to arrive at its fulness; and what that 
 fulness is he immediately proceeds to explain. 
 
 Aretius takes occasion to remark here upon the thorough 
 unselfishness of the Apostle, which indeed is a conspicuous 
 feature in all his Ej)istles, and goes on to say, " He had rea- 
 sons for grieving rather than rejoicing, if he regarded his 
 own condition, — closely confined in prison, expecting the 
 sentence of death and the sword of the executioner every 
 moment, — but despising all this, he is wholly bent on fur- 
 thering the afiairs of the Philippians, so that they may be 
 as happy as possible." 
 
 that ye be like-minded, 
 
 * That' {ha) is expletive ; as if he had said, ' ye will fulfil 
 my joy if ye be like-minded,' &c. 
 
 'Like-minded,' to uvto cfjpovijre, see Rom. xii. 16, and 
 XV. 5 ; 2 Cor. xiii. 11. This expression appears to be some- 
 what more general than ro ev (fypovovvres below. And this 
 is all that can reasonably be said of the difference between 
 them ; for, as Alford well remarks, in the more fervid por- 
 tions of such an Epistle as this we must be prepared for some- 
 thing very nearly approaching to tautoh)gy. Ilosenraiillcr, 
 however, observes the following distinction between to avro 
 <ppovelv and to ev (ppoveiv. He thinks that the former de- 
 notes consent in doctrine, as chap. iii. 15, while the latter 
 denotes consent in life and mutual offices of charity, as 
 
 ■" Rosenmiiller. 
 
 » " Adhuc suspensa hsovct senteutla, hie tandem absolvitur." — Arelius. 
 
VER. 2.] ST. Paul's epistle to the philipptans. 59 
 
 Rom. XV. 5. This distinction is highly fanciful. According 
 to Estius the expression means "ut eadem velint, eademqne 
 credant." Gagneius explains it " non divisi affectionibus 
 aut opinionibus." 
 
 having the same love, 
 
 i. e. let it not be in faith alone, but in all other things ; 
 for it is easy to contemplate a case where there may be like- 
 mindedness, but not love. " Having the same love, that is, 
 love and be loved alike ; do not thou enjoy much love and 
 shew less love to others, so as to be covetous even in this 
 matter ; and though there be that do this, yet do not thou 
 suffer it in thyself"." 
 
 This precept must also be understood to include love of 
 the Church, its doctrines, institutions, ministers, &c., and 
 requires (how hard, alas!) that the same measure of love 
 be shewn to the poor as to the rich, to the stranger as to 
 one living imder the same roof; and perhaps in no parti- 
 cular that could be mentioned does the doctrine of Christ 
 stand in broader contrast to the custom of the world than 
 in this. The world loves and cherishes its own. The Chris- 
 tian loves all, even enemies and persecutors. 
 
 It has been well said, " Magnes amoris est amor." " Hoc 
 est," said Seneca, "philtrum sine veneficae carmine cogens 
 etiam hostes ad redamandum ; si vis amari, ama." 
 
 being of one accord, 
 
 tru/i-v/ry^ot, equivalent to fjita "^v^V in chap. i. 27 and 
 Acts iv. 32. Aretius says of this, " It springs from unity 
 of doctrine and flows through love into all parts." " Una- 
 nimity is the effect of love," says Hemmingius. " Behold, 
 how good and joyful a thing it is : brethren, to dwell together 
 in unityP ! " St. Chrysostom explains the expression thus : 
 " Deeming the bodies of all to be your own ; not in sub- 
 stance, for that is impossible, but in purpose and intention. 
 Let all things proceed as from one soul." 
 
 of one mind. 
 
 See remarks on ' like-minded' above. 
 
 " St. Clirj sostom. p Ps. cxxxiii. 1. 
 
60 COMMENTAKY ON [CHAP. II. 
 
 Observe with what exceeding earnestness the Apostle here 
 exhorts to unity. The near approach to tautology in the 
 different expressions in this verse is the strongest evidence 
 of the fervour of his soul. He foresaw the dreadful mischief 
 that would arise from Christians forsaking the traditions of 
 the Church, and walking in ways of their own devising, — 
 hence his burning language. It is im.possible to read the 
 opening verses of this chapter witliout being struck with the 
 importance that ought to be attached to unity of purpose 
 and action among Christians, as contrasted with our present 
 feelings on the subject. So much fervour with the Apostle ! 
 so much coldness among ourselves! It is one of the most 
 dreadful signs of the times in which we live that the prin- 
 ciple of unity is so little understood amongst us. It may 
 truly be said that even the desire for it is nearly extinct in 
 those bodies of Christians which at present are not in com- 
 munion with the Church. And yet even heathens have 
 seen the necessity of this corporate unity which modern 
 Christians so much despise, but which was the subject of 
 our Redeemer's prayer of agony; for Scipio, when he had 
 conquered Numantia, asked the king for what reason it 
 had before remained unconquered, but was now captured 
 and overthrown ? He replied, in words which it woidd be 
 Avell for Christians to remember, " Concordia victoriam, 
 discordia exitiujn pracbuit." Micipsa, also, being at the 
 point of death, exhorted his sons, with all the fervour of 
 a father's affection, to be united. His dying words have 
 passed into a proverb, and have formed a motto for some 
 of the noblest of our commercial enterprises : " Concordia 
 parva; res crcscunt ; discordiii autem maximtc dilabuntur." 
 And to turn to Christian writers, from whose writings it 
 would be easy to select enough to fill volumes on this sub- 
 ject, St. Augustine 1 says, " Give oneness, and it is a people ; 
 take oneness away, and it is a crowd." And Tertullian, 
 speaking of the love of the early Christians, says, " Animo 
 animacpic inter se miscebantur." 
 
 '1 Senu. liii. 1, in Nov. Test. 
 
VER. 2, 3.] ST. Paul's epistle to the philtppians. 
 
 61 
 
 For more on this subject, see Commentary on Ephesians, 
 pp. 100, 224, 226, 227, 256. 
 
 3. Let nothing be done through strife or vain- 
 glory ; 
 
 He j)roceeds to illustrate his former precepts by mentioning 
 their contraries. ' Through strife,' i. e. not trying enough 
 to please others. ' Vainglory,' i. e. trying too much to please 
 others. For ipiOeCa see chap. i. 16. Conybeare translates 
 it ' selfish party intrigue, conducted in a mercenary spirit,' 
 and more generally 'selfish cunning,' being derived from 
 ipt6evo/j,at, ' to undertake a work for hire.' The same word 
 occurs also in 2 Cor. xii. 20, Gal. v. 20, and James iii. 16. 
 'EptOevofjLevoc is used for ' iDtriguing partizans ' by Ari- 
 stotle "■. The history of this word seems to bear a strong 
 analogy to that of our term ' job^' Aretius well calls eptdeia 
 'mater sectarum.' 
 
 Hay mo says that this exhortation of the Apostle was 
 suggested by the conduct of certain Judaizing teachers at 
 Philippi, whose thoughts were occupied, not in saving souls, 
 but in subtleties of speech for the sake of procuring for 
 themselves the reputation of wisdom. Be this as it may, 
 he points out here, as St. Chrysostom well remarks, " the 
 cause of all evil. Hence come fightings and contentions. 
 Hence come envyings and strifes. Hence it is that love 
 waxes cold, when we love the praise of men, when we are 
 slaves to the honour which is paid by the many ; for it is 
 not possible for a man to be the slave of praise and to be 
 a true servant of God." It has been truly said that the de- 
 sire of praise and glory is innate in man, and, according to 
 Plato, is the very last thing which is laid aside from the 
 soul. Hence the special mention of it by the Apostle in 
 this place. 
 
 ' Polit., V. 3. 
 
 ^ Estius renders the word ' per coii- 
 tentioiieiu,' and explains it as "earn 
 verborum pugnani et coucertationem 
 qua? non veritatis aut justitise, sed glo- 
 
 rise studio suscipitur. Unde recte 
 Theophyl. annotat Apostolum conti- 
 nue subjungere matrem hujus inanem 
 glorlam. Ex hac enim, inquit, ilia 
 nascitur." 
 
62 COMMENTARY OX [CHAP. IT. 
 
 but in lowliness of mind 
 
 He opposes this to the two vicious frames of mind of 
 which he has just boen speaking. For Taireivo^poavvq, 
 ' lowliness of mind,' see remarks on Eph. iv. 2. On this 
 subject St. Augustine ' says, "In order therefore that each 
 be not puffed up by reason of that which he sees clearly that 
 he can do, let him humbly consider that he knows not that 
 there is perchance something more excellent Avhich he can- 
 not do ; but that some who neither have nor profess that of 
 which he is lawfully' self-conscious are able to do this, which 
 he himself cannot do. Thus -^-ill he be kept, not by feigned, 
 but by true humility." 
 
 let each esteem other better than themselves. 
 
 i. e. be not inflated and puffed up with self-importance, 
 but lot eacli suppose that his neighbour is superior to him- 
 self in something, that is to say, let everj'' one consider that 
 every other person has his own points of excellence, so that 
 he cannot pronounce himself to be absolutely superior in the 
 aggregate, and this " Non minus vere quam humiliter," as 
 says St. Bernard. 
 
 Respecting the way in w^hich this is to be effected* 
 Bengel remarks, '' Pieri id potest, non externe tantum, 
 sed per veram raireLvoc^poavvTjv, cum quis per abnegationcm 
 oculos aveitit a suis proorogativis, et alterius dotes, quibus 
 prior est, studiose contemplatur." 
 
 This is a good remark of Bengel, for ra7r6ivQ)<f)pocrvvrj does 
 not consist, as some suppose, in disparaging one's own gifts 
 and privileges, but in humble estimate of the Avay in which 
 they arc used. It would have been absurd for Sir I. Newton 
 to have considered his servant a better astronomer than him- 
 self ; the question would be whether Newton used his gifts 
 so much to God's glory as his servant did his lesser gifts. 
 And so the pious Christian does not enquire, * What is that 
 man as compared with me?' but, 'What would he have 
 been with my advantages?' 
 
 St. Chrysostom says of this passage, " Oh how full of true 
 
 • De Virg., 47. 
 
VER. 3.] ST. Paul's epistle to the philippians. 
 
 63 
 
 wisdom, how universal a gathering- word {o-vyfcporrjjjLa) of 
 our salvation, is the lesson he (St. Paul) has put forth ! If 
 thou feelest, he means, that another is greater than thy- 
 self, and persuadest thyself so ; yea, more, if thou not only 
 sayest it, but art fully persuaded of it, then thou assignest 
 him the honour, and if thou assignest him the honour, thou 
 wilt not be displeased at seeing him honoured by another. 
 Do not then think him simply greater than thyself, but 
 better, which is a very great superiority, and thou wilt not 
 think it strange, nor be pained thereby, if thou seest him 
 honoured. Yea, though he treat thee with scorn, thou wilt 
 bear it nobly, for thou hast esteemed him greater than thy- 
 self. Though he revile thee, thou wilt submit. Though he 
 treat thee ill, thou wilt bear it in silence. For when once 
 the soul is fully persuaded that he is greater, it falls not into 
 anger when it is ill-treated by him, nor yet into envy "." 
 
 " Esteem not thyself better than others,^' is the wholesome 
 advice of St. Thomas a Kempis ", " lest perhaps in the sight 
 of God, Who knoweth what is in man, thou be accounted 
 worse than they." " If there be any good in thee, believe 
 that there is much more in others, that so thou mayest con- 
 serve humility within thee. It is no prejudice unto thee to 
 debase thj^self under all men, but it is very prejudicial to 
 thee to prefer th5^self before any one many.'^ And again, 
 " Do not think that thou hast made any progress unless 
 thou esteem thyself inferior to all ^." 
 
 St. Gregory ^ lays great stress on the word ' each ' in this 
 verse, and says, " Lest, when one person humbles himself 
 before another, this humiliation should tend to the pride 
 of the other, he (St. Paul) rightly admonished both parties, 
 saying, ' each esteeming other better than themselves, in 
 
 " Respecting the difficulty that may 
 arise in carrying out this precept of 
 tlie Apostle in the case of a person 
 guilty of open and notorious sin, Estius 
 says, " Sed quaeres, quid si videam 
 alium manifesto gravilerque peccan- 
 tem ? Respondeo, quod et ilium te 
 meliorem reputare debeas, eo judicii 
 modo quern superius exposui, (i. e. as 
 possibly being endowed with higher 
 excellencies than yourself, in s^iite of 
 
 that particular sin of his which you 
 s e and condemn) ; maxinie quia potest 
 in corde tuo latere vitium superhiaj, 
 quo revera sis illo deterior. Deinde, 
 quia forte ille te melior est secundum 
 pra?destinationem divinam quae nobis 
 est occult issima." 
 
 ^ De Imit. Christi, lib. i. c. 7. 
 
 y Ibid., hb. i. c. 7. 
 
 -" Ibid., lib. ii. c. 2. 
 
 ^ Moral, xxxiy. 43. 
 
64 ' COMMENTARY ON [CHAP. II. 
 
 order that in the thoughts of the heart I should prefer him 
 to myself, and he in turn should prefer me to himself; so 
 that when the heart is kept down on either side, no one may 
 be elated by the lionour bestowed upon him/ " 
 
 It was one of the rules of St. Ignatius, left for the guidance 
 of his Order, — 
 
 " Nulli vel miuimo quavis ratione repugnes, 
 Cedere te potius quam superare juvet." 
 
 The bearing of David towards Saul'' when he had him in 
 his power in the cave of Engodi, and had cut off the skirt 
 of his robe, is a remarkable example of the Apostle's precept 
 carried into practice. On the other hand, the conduct of 
 our Lord's brethren ' furnishes us with an example of per- 
 sons acting from a desire of vain- glory, " His brethren 
 therefore said unto Him, Depart hence and go into Judaea, 
 that Thy disciples also may see the works which Thou doest. 
 For there is no man that doetli anything in secret and 
 he himself seeketh to be known openly. If Thou do these 
 things, shew Thyself to the world." 
 
 4. Look not every man on his own things, 
 
 See 1 Cor. x. 24, and xiii. 5. The Apostle here shews 
 how the precept of the former verse may be carried into 
 practice, viz. by looking ' not every man,' &c. The word 
 * look ' must not be understood as being for purposes of 
 curiosity, or to find food for a diseased mind, but as re- 
 lating to a sincere desire to render to a neighbour the same 
 amount of loving assistance that we should desire to have 
 returned to ourselves. There must be no 'looking' but that 
 prompted by affection. Haymo well saj's, " Not merelj'' 
 ought men to seek their own interest and welfare, but that 
 of others also ; for the welfare of many profits many, while 
 the welfare of one profits only one." 
 
 The expression 'his own things' refers, (1) to parts and 
 gifts, and (2) to private interest and advantage, (f)iXavTia 
 in all its aspects being the most fruitful source of dis- 
 sensions. 
 
 ^ 1 Sam. xxiv. 4—22. ^^ Johu vii. 3—5. 
 
VER. 3 5.] ST. PAUL'S EPISTLE TO THE PHILIPPIANS. 65 
 
 but every mau also on the things of others. 
 
 'Also' (Kal) is here highly emphatic, for in giving tliis 
 precept the Apostle by no means intended to imj)ly that 
 we are to neglect ourselves and our own concerns in 
 order to serve other people, but that care for ourselves 
 and thoughtfulness for our neighbour are to run side by 
 side. See 1 Tim. v. 8, 
 
 The sentiment embodied in this verse was not unknown 
 to the ancients. Cicero'^ says, "Non nobis solum nati sumus, 
 sed ortus nostri partem patria, partem parentes vendicant, 
 partem amici." Hemmingius^ cautions us not to confound 
 this most necessary virtue with the odious vice iroXvirpay- 
 fioavvi], ' meddlesomeness ;' a niost salutary caution for days 
 like the present. 
 
 St. Cyprian^, complaining of the laxity of discipline in his 
 day, makes the following remarks illustrative of this verse : 
 " Our Lord fulfilled the will of the Father, and we do not 
 fulfil the will of our Lord ; eager about our property and 
 our gains, seeking to exalt ourselves, giving ourselves up to 
 emulation and dissension, careless about single-mindedness 
 and the faith, renouncing the world in words only not in 
 deeds, each of us pleasing himself, and displeasing all men." 
 
 5. Let this mind be in you, which was also in 
 Chiist Jesus : 
 
 TovTo yap (jipovetaOo) iv vpuv k.t.\. There is another 
 reading, (f>pov€lT€, which if correct would be much more 
 simple than the commonly received (^poveladoy. 
 
 Our Blessed Lord was pleased to set Himself before His 
 disciples as their pattern s : " Take My yoke upon you, and 
 learn of Me ; for I am meek and lowly in heart : and ye 
 shall find rest unto your souls." St. Paul now does the 
 same, and in exhorting the Philippians to humility brings 
 
 •■ De Off., (quoting probably from a 
 well-known passage in Plato). 
 
 * " Ilia sancta qusedani cura est, 
 qua quisque proximi studiis perinde 
 atque suis studet. Ha'c profana tenie- 
 ritas Gft, qua quis nunc aliena Uiunera 
 
 invadit, nunc alios calmnniandi studio 
 observat. De hac recte dicitur — Tijs 
 TToXvTTpay/jLoavi'-qs ovSii/ x^P^^'i'^pov &K- 
 \o." — Hemniingius, in lac. 
 
 f Ej). xi. 1. 
 
 e Matt. xi. 29. 
 
66 COMMENTARY OX [cHAP. II. 
 
 forward the example of his Divine Master, as well in the 
 precept which he had given concerning the preservation of 
 humility towards all, as in preferring a neighbour's good to 
 private advantage^. St. Paul might have cited himself, if 
 he had desired to do so, for in chap. i. 24 we have a remark- 
 able instance of his self-denying humility', — an example, too, 
 which the Philippians would be sure to appreciate, — but he 
 was content to set before them as a pattern no less a Person 
 than Christ Himself, (see Rom. xv. 2, 3 ; 2 Cor. ^^ii. 9 ; and 
 Eph. V. 2,) for " Nothing," says St. Chrysostom, " will rouse 
 a soul to the performance of good works so much as learning 
 that in this it is likened to God. What encouragement is 
 equal to this?" This verse, then, teaches us that we should 
 daily strive to express Christ to the world ; not merely as a 
 picture does a man, in outward lineaments, but as a child 
 does his father, in affections and actions. For as Moses 
 was commanded by God, when about to build the taber- 
 nacle, " See that thou make all things according to the 
 pattern shewed to thee in the mount J," so Christians ought 
 ahvays to set before themselves as their pattern Christ cru- 
 cified on Calvary. 
 
 This verse also may be used to refute the heresy of Nes- 
 torius, who assigned to Christ a double Person and Nature ; 
 for the expression * let this mind' relates to His Humanity, 
 while what follows, about * the form of God,' belongs to His 
 Divinity. And yet the former is assigned by St. Paul to 
 One and the self-same Person as the latter. 
 
 St. Augustine'' shews that true himiilitj^ was taught by 
 Christ, and not by the wisest heathens. He says, " This is 
 the water of confession of sin, this is the water of humilia- 
 tion of heart, this is the water of a life leading unto sal- 
 vation, abasing itself, presuming nothing of itself, attri- 
 buting nothing proudly to its own power. This water is 
 not in any of the books of the Gentiles ; not in the books 
 of the Epicura3ans, not of the Stoics, not of the Manichacans, 
 not of the Platonists. Even Avhere the best precepts of 
 
 ^ Estius, in loc. ' See also Commentary on Epliosians, p. 183. 
 
 J Hcb. viii. 5. ^ In Ps. xxxii. Exp. 2, 
 
VER. 5, 6.] ST. Paul's epistle to the philippians, 67 
 
 morals and discipline are found, yet is not found that hu- 
 mility. The way of that humility flows from another source ; 
 it comes from Christ. This way is from Him, Who when 
 He was high, came lowly." 
 
 6. St. Chrysostom remarks that this one verse overthrows 
 some of the most pernicious heresies that had arisen up to 
 his time against the Nature and Person of our Lord, viz. 
 those of Arius, Paul of Samosata, Marcellus of Gralatia, Sa- 
 bellius, Marcion, Valentinus, Manes, Apollinarius, Photinus, 
 Sophronius and others. " Rouse yourselves, then," he says, 
 *' to behold so great a spectacle, so many armies falling by 
 one stroke, lest the pleasure of such a sight shoidd escape 
 you. For if when chariots contend in the horse-race there 
 is nothing so pleasing as when one of them dashes together 
 and overthrows whole chariots with their drivers, and after 
 throwing down many with the charioteers that stood thereon, 
 drives by alone towards the goal, and the end of the course, 
 and amid the applause and clamour which rises on all sides 
 to heaven, with coursers winged as it were by that joy and 
 that applause, sweeps over the whole ground ; will not the 
 pleasure be much greater here, when by the grace of God 
 we overthrow at once and in a body the combinations and 
 devilish machinations of all these heresies together with 
 their charioteers ? " 
 
 "Who, being in the form of God, 
 
 2 Cor. iv. 4 ; Col. i. 15 ; Heb. i. 3. iv rfj fiop<f>^ equiva- 
 lent to iv rfj ovcTLa koX rfj ^vaei. Strictly speaking, fiop(f)ij 
 signifies what may be termed the externals of the Godhead — 
 the blessedness, the majesty, the glory, the adoration of 
 others (sc. angels), since the word in composition, such as 
 IxeTafjiop^wa-is, signifies rather change of appreciable con- 
 dition than change of essential nature. Polus says, " Mopcprj, 
 forma, designat essentiam et naturam, et proprietates naturae ; 
 idemque est quod ovaia et ^vcns nisi quod ouala nudam es- 
 sentiam denotat, cui (^vais addit proprietates essentiales et 
 naturales, quales in Deo justitia, potentia, &c. ; eisque fiopcfir) 
 addit accidentia naturam rei consequentia, et quibus quasi 
 
68 
 
 COMMENTARY ON 
 
 [CIIAP, IT. 
 
 lineamentis ovaia et (jivcns confirraantur et depinguntur, iit, 
 in hominc, esse facie in coolum conversa, &c. ; in Deo autem 
 (in quo nulla sunt accidentia) immensa ejus gloria, ma- 
 jestas, &c. Mop(f>r] ergo denotat essentiam Dei non nudam 
 sed suis vestitani qualitatibus, et proj^rietatibus esseutialibus, 
 glorid, majestate," &c. Strigelius ' says, ** Mop(f)r) significat 
 essentiam et proprietates naturce." This is a subject of very- 
 great difficulty. For further information see St. Atlianasius 
 against the Arians, Disc. 3, c. 23 ; also Bull, " Primitive 
 Tradition of the Catholic Church," p. 302 and following, 
 Oxford Edition. 
 
 Mop(pT] ©eov, as opposed to /Ltop^T) SovXov, might with 
 great propriety be rendered the condition of God and the 
 condition of a slave™. 
 
 It is to be observed that Christ's Divinity is here most 
 strongly asserted, and that antecedent to His humiliation, as 
 the terminus a quo, the term of elevation from which His 
 humiliation takes its rise, from which it derives great in- 
 crease. Heretics have endeavom'ed to find in these words 
 a proof that the Son is not equal to the Father. It would 
 be wearisome and unprofitable to follow them through their 
 reasonings ; sufiice it, therefore, to say that fjLop(f>r}, which 
 the English Version renders ' form,' undoubtedly means 
 'forma qua) dat esse rei.' Hence, 'the form of God' is the 
 Nature of God — His Divinity, i. e. God Himself, as by the 
 form of man is signified the nature of man". All the Fathers 
 who wrote against the Arians are unanimous on this point, 
 arguing rightly that Christ was really and truly God before 
 He took the form of a servant. 
 
 Cornelius a Lapide, in answer to the question, " Dices cur 
 clare non dixit Apostolus, * Qui cum esset Deus ? ' " replies. 
 
 ' viro/xvriiiiaTa in libros N. T. 
 
 ■" Bp. I'earsoii snys, " IJy the word 
 'form' is ciTtiiinly muU'rstood ifie true 
 cundiliiin of a servant, ;ind by tlie likc- 
 iiess is infallilily meant tin- real nature 
 of man ; nor dotli t\\c fashion, in which 
 He was found destroy, but rather as- 
 sert the trutli of His liumanity. And, 
 therefore, as sure as Christ was really 
 and essentially man, of the same na- 
 
 ture with us, in whose similitude He 
 was made, so certainly was He also 
 really and e sentially (Jod, of the same 
 nature and boinj; with Him in Whose 
 Form He ilid subsist." 
 
 " Haymo says, " In forma Dei, 
 id est in luciualitate Paternaj Divin- 
 iuitis consubstantialis et cou3qualia 
 omnibus Hli." 
 
VER. 6.] ST. Paul's epistle to the philippians. 69 
 
 " Id dixit, et amplius dixit ; per formam enim significat glo- 
 riam et majestateni Dei, eanique opponit formse, id est, in- 
 firmitati et vilitati humanse." 
 
 St. Chrysostom, writing against those heretics who wished 
 to limit the meaning of 'being in the form of God' to suit 
 their own unworthy conceptions of the Nature of Christ, 
 happily contrasts the expression 'form of God' with 'the 
 form of a servant,' which follows. " Tell me/' he says, 
 " the form of a servant, is it the energy of a servant, or 
 the nature of a servant ? Thou wilt say, truly the nature 
 of a servant. Thus, too, the ' form of God' is the Nature 
 of God, and therefore not an energy." Gagneius says, " Qui 
 cum in forma Dei esset, id est, in eadem cum Patre sub- 
 stantia. Formam enim hoc loco, et Groecum verbum fxopcfirjv, 
 interpretatur Chrysostomus formam substantialem." 
 
 It is very important to notice the use of the word vTrdp- 
 X^V) ' heing,' and not lyevSfMevos, in this sentence. Its occur- 
 rence here may be compared with Exod. iii. 14 : " And God 
 said unto Moses, I am That I am : and He said. Thus shalt 
 thou say unto the children of Israel, I am hath sent me 
 unto you." 
 
 thought it not robbery to be equal with God : 
 
 ' Robbery,' dpTrayfios, means the act of seizing or snatch- 
 ing ; not so much snatching from another as snatching for 
 oneself °. The meaning then is that our Lord thought it 
 not robbery to assert that He was equal to God, as when He 
 said P, " I and My Father are one ;" whereas, on the other 
 hand, if the blessed Forerunner, instead of saying, * I am 
 not the Christ ^,' had affirmed, ' I am the Christ,' He would 
 have been guilty of the ' robbery' contemplated by the Apo- 
 stle, an offence actually perpetrated by Simon Magus, when 
 he blasphemously dared to assert, " I am the Son of God ; 
 I am the Paraclete." 
 
 The eternal pre-existence of the Only Begotten is most 
 
 o " Rapina est," says Havmo, " quando quilibet homo alieuam rem per vio- 
 lentiam sibi usiirpat, quae illi non competit." 
 
 p John X. 30 ; see also John v. 18. ^ John i. 20. 
 
70 
 
 COMMENTARY ON 
 
 [chap. II. 
 
 clearly set forth in these words ; for that of which a man 
 has become the possessor through fraud and violence he 
 dares not lay aside even for an instant, lest he should lose 
 it altogether. The Son of God, however, feared not to 
 descend from His right, for He thought not Deity a matter 
 of acquisition. He was not afraid that anj^ would strip Him 
 of that Nature, or that right, therefore He laid it aside, 
 being confident that He should take it up again. 
 
 'To be equal with God;' to elvac laa &€uj. Tertullian 
 translates the expression pariai'i. 
 
 ' With God,' i. e. the Father, declaring the equality of 
 Person ^. 
 
 It is obvious that the word ' God ' is here used in a dif- 
 ferent sense from ' being in the form of God ;' for there 
 * God' signifies absolutely the Essence common to the Three 
 Persons of the ever-adorable Trinity, whereas in this place 
 it refers to the Fii^st Person, God the Father. 
 
 Primasius paraphrases this verse as follows : — " Non ra- 
 puit quod hubebat, id est, equalitatem Patris, quam natu- 
 raliter habebat, non rapuit." 
 
 Justin Martyr, in his Epistle to Diognetus, gives a striking 
 testimony to the Eternal Godhead of our Lord : " The Al- 
 mighty and all-creating and invisible God hath Himself 
 from heaven established the Truth, and the holy and incom- 
 prehensible Word amongst men ; and hath fixed It in their 
 hearts, not, as one might suppose, by sending unto men a 
 minister, either angel, or prince, or any one of those who 
 order things on earth, or any one of those to whom hath 
 been entrusted the administration of things in heaven ; but 
 the very Framer and Ci^eator of the universe Himself, by 
 Whom He founded the heavens, by Whom He shut in the 
 sea within its proper bounds. Whose mysteries all the ele- 
 ments do faithfully observe, from Whom the sun hath re- 
 ceived to observe the due measures of the course of the day, 
 Whom the moon obeys when He bids her shine by night. 
 
 ' " The very memorable words of a 
 celebrated ancient Synod of tlie tbird 
 century ailbrd an excellent comment 
 here : 'Ep tjj tKKKrjcrla, rfj iirh Thf ovpa- 
 
 vhi' -Kacni Xpiarhs irfiriffrfVTai Qehs, Ke- 
 fwaas tavTuf airb rod (Jvat laa @«f." — 
 Concil. Antioch. (Wordsworth, Greek 
 Test.) 
 
VER. 6, 7.] ST. Paul's epistle to the philippians. 71 
 
 Whom the stars obey as they follow the course of the moon, 
 by Whom all things have been arranged, and determined, 
 and placed in due subjection, the heavens and all that is in 
 the heavens, the earth and all that is in the earth, the sea 
 and all that is in the sea, fire, air, and the abyss ; all that is 
 in the heights above, all that is in the depths beneath, and 
 all that is in the region that lies between. This One sent 
 He luito them. Was it then, as any one of men might sup- 
 pose, for despotic sway, and fear, and terror ? In no wise, 
 but rather in clemency and meekness ; even as a King 
 sending His Son, a King He sent Him ; as God He sent 
 Him; as unto men He sent Him; as willing to save He 
 sent Him.^' 
 
 7. But made Himself of no reputation, 
 
 'EavTov eKevoxre : ' Semet ipsum exinanivit:' literally, 
 * emptied Himself.' " Humiliavit, et quasi contraxit et mi- 
 noravit ^ ; " i. e. from a Master became servant ; from God, 
 man ; from Creator, creature. " Non tantum aliunde nihil 
 fapuit, verum etiam quod habuit abdicavit*." He Who 
 had all riches voluntarily led the life of a poor man ". Un- 
 fortunately the English Version, ' made Himself of no repu- 
 tation,' loses much of this meaning. 
 
 Haymo describes this act of our Blessed Lord, whereby 
 He emptied Himself, as "quando res magna et incompre- 
 hensibilis in parva formula comprehenditur," and proceeds 
 to say, that if an artist were to represent on a small scale, 
 in a picture, birds and beasts and fishes, and the difierent 
 objects of nature, it would give some idea of the humi- 
 liation of the Son of God, Who being everywhere by His 
 Godhead, though not discerned by sense, deigned to become 
 visible in the small form of man, and so emptied, and as 
 it were contracted Himself. No doubt allusion is intended 
 in this verse to Dan. ix. 26. 
 
 Bp. Pearson, justly complains of our translation of this 
 passage^. We have two copulative conjunctions, neither of 
 
 ■'* Haymo. ' Wetstein. 
 
 " Matt. viii. 20 ; see also 2 Cor. viii. 9. " Art. ii. 
 
72 ' COMMENTARY ON [cHAP. II. 
 
 which is in the original text, and three distinct propositions, 
 without any dependence of one upon the other, whereas all 
 the words together are but an expression of Christ's ex- 
 inanition, with an explication shewing wherein it consists. 
 
 As might be expected, this astounding act of humiliation, 
 whereby the eternal Son, remaining full ^, carried Himself 
 among men as empty, is a theme on which the Fathers de- 
 light to dwell, as what loving, reverent soul will not ? St. Je- 
 rome, in particidar, was so devoted to the contemplation of 
 this strange humility of his Master, that he spent many 
 years of his life near the spot where the manger stood. It 
 will be well to quote a few passages from their writings ; no 
 easy task, however, when we remember how allusions to this 
 wondrous mystery run through nearly ever}" page. 
 
 " Emptied Himself," says St. Augustine y, " not that that 
 "Wisdom was changed, seeing that It is altogether unchange- 
 able, but because in so humble a guise He ysdlled to be made 
 known unto men." Again ^, he uses the humiliation of our 
 Lord to exhort teacliers to mildness and gentleness with 
 their pupils ; specially with those who are dull of under- 
 standing, and when it becomes wearisome to dwell so long 
 on first principles : " Let us meditate on what we have 
 received from Him who has shewed us an example that we 
 may follow His steps. For however much our articulate 
 speech may differ from the vividness of our perception, much 
 more does mortal flesh differ from equality with God." The 
 same Father * makes Elisha restoring the dead child a tj-pe 
 of our Lord's humiliation. Bj'- the ' staff' sent by the hand 
 of the servant he understands the Law. " If," he says, 
 " there had been a Law given which could give life, the boy 
 might have been raised to life by the staff; but seeing that 
 the Scripture hath concluded all under sin, he still lies dead. 
 But why hath it concluded all under sin ? That the promise 
 by the faith of Jesus Christ might be given to them that 
 believe. Let, then, Elisha come, who sent the staff by the 
 servant to prove that he was dead ; let him come himself, 
 
 » .Tobn i. 11. v i)e Fill, et Symb., 18. 
 
 ' De Catcchizaiulis Uuilibus, 15. " Serin. Ixxxvi. 6, in Nov. Test. 
 
VER. 7. J ST. TAUl's epistle TO THE PHILIPPIANS. 73 
 
 come in his own person, himself enter into the woman's 
 house, go up to the child, find him dead, conform himself 
 to the members of the dead child, himself not dead but 
 living. For this he did ; he laid his face upon his face, 
 his eyes upon his eyes, his hands upon his hands, his feet 
 upon his feet ; he straitened, he contracted himself ; being 
 great, he made himself little. He contracted himself; so to 
 say, he lessened himself." 
 
 St. Gregory'' also uses Elisha as a type of Christ. He 
 says : " He, (Elisha,) when he sent his servant with a staff 
 never a whit restored life to the dead child ; but upon coming 
 in his own person, and spreading himself upon the dead 
 body, and contracting himself to its limbs, and walking to 
 and fro, and breathing seven times into the mouth of the 
 dead body, he forthwith quickened it to the light of new 
 life through the ministering of compassion. For God, the 
 Creator of mankind, as it were grieved for His dead son, 
 when He beheld us with compassion killed by the sting 
 of iniquity. And whereas He put forth the terror of the 
 Law by Moses, He as it were sent the rod by the servant. 
 But the servant could not raise the dead body with the staff, 
 because, as Paul bears witness, ' the Law made nothing per- 
 fect.' But when He came in His own Person, and spread 
 Himself in humility upon the dead body, He contracted 
 Himself to match the limbs of the dead body to Himself. 
 He ' walks to and fro ' also, in that He calls Judrea nigh 
 at hand, and the Gentiles afar off. He breathes upon the 
 dead body seven times, in that by the publishing of the 
 Divine Gift He bestows the Spirit of seven-fold grace upon 
 those that lie prostrate in the death of sin. And afterwards 
 it is raised up alive, in that the child, whom the rod of ter- 
 ror could not raise up, has been brought back to life by the 
 Spirit of Love." 
 
 The same illustration occurs in St. Augustine, in Ps. 
 Ixxi. 19. 
 
 St. Augustine ^ says : " If He had avoided poverty, we 
 should not have been rid of poverty.'^ 
 
 ^ Moral, ix. G3. <= Serni. cxix. in Nov. Test. 
 
74 COMMENTARY ON [cHAP. II. 
 
 Again '^ : "'Emplicd Himself;' not by losing what He 
 was, but by taking to Him -what He was not." 
 
 Again •=: "In tbut sort emptjdng Himself tbat He ap- 
 peared less here than He remained with the Father ; for in 
 truth the form of a servant was taken, not the form of God 
 forsaken ; this was assumed, not that consumed. In regard 
 of this lie saith, 'The Father is greater than I;' but in 
 regard of that, ' I and the Father are one.' " 
 
 St. Gregory f, after speaking of the evils of pride, saj's, 
 " To this end the Only-begotten Son of God took on Him 
 the form of our infirmity ; for this the Invisible apjseared 
 not only visible, but even despised ; for this He endured the 
 jests of contumeh^, the reproaches of derisions, and the tor- 
 ments of sufferings, that God in His humility might teach 
 man not to be proud. How great, then, is the virtue of 
 humility, since for the sole purpose of truly teaching it He 
 Who above estimation is great became little, even to suf- 
 fering ? For since the pride of the devil caused the origin 
 of our fall, the humility of God M'as found out as the instru- 
 ment of our redemption. For our enemy who was created 
 great among all things, wished to appear exalted above all 
 things. But our Redeemer, remaining great above all things, 
 deigned to become little among all things." 
 
 St. Augustine s : "So great, trul}^, is the benefit of man's 
 lowliness, that even God's loftiness was pleased to enforce 
 it by His own pattern ; because proud man should be for 
 ever lost, had not a lowly God found him. For the Son 
 of Man came to seek and save that which was lost. Lost 
 by following the pride of the deceiver, let him follow the 
 lowliness of the lledeemer, being found." 
 
 St. Bernard'' has the following, the delicate beauty of 
 which would be lost in a translation : — " In Christo agno- 
 scitur longitude brcvis, latitude angusta, altitude subdita, 
 profunditas plana, lux non lucens, Yerbum iufans, aqua 
 sitiens, panis esuriens. Videas, si attendas, potentiam rcgi, 
 sapientiam instrui, virtutcm sustentari, Deum denique lac- 
 
 •^ Iluin. xvii. IG, in .Toh. ' Honi. Ixxviii. 1, in Jnli. 
 
 Moral, xxxiv. 51. ^ lloni. Iv. 7, in .Toh. '' Scrni. ii. Super IMissus est. 
 
VER. 7.] ST. Paul's epistle to the philippians. 75 
 
 tantem, sed angelos reficientem ; vagientem, sed miseros 
 consolantem. Videas, si attendas, tristari laetitiam, pavere 
 fiduciam, salutem pati, vitam mori, fortitudinem infirmari ; 
 sed est hsec tristitia Itetificans, pavor confortans, mors vivi- 
 ficans." 
 
 and took upon Him the form of a servant, 
 
 i. e. He took man's nature upon Him in truth ; for the 
 words fJ'Opcfir] SovXov signify the true nature of ma», and not 
 a shadowy resemblance. It is to be remembered that our 
 Lord was predicted by the Prophets under the name of 
 * servant,' (see Isa. xlii. 1 ; Ezek. xxxiv. 23 ; Zech. iii. 8) ; 
 and constantly in the Psalms, especially Ps. xxii., where, 
 together with Isa. liii., our Lord is fully described under 
 this character. 
 
 The words ' took upon Him ' indicate that this was a 
 voluntary act on our Lord's part, and that He was under no 
 constraint. And not only did He take upon Him the ' form 
 of a servant,' but He also performed a servant's work, (see 
 John xiii. 1 — 17,) washing not the hands, but the feet of the 
 disciples, even of the traitor. If anything can enhance His 
 surpassing lowliness, surely it is this, that He disdained not 
 even to wash the feet of him whose hands He already saw 
 in the act of wickedness. Bp. Andre wes ' well says, " The 
 shame of being put out of the number of free-born men He 
 despised, even the shame of being in forma servi." 
 
 and was made in the likeness of men : 
 
 iv o/jboicofiari avOpooircov yevo/xevos. " Id est, similis homi- 
 nibus factus. Similitudinem accipe, non accidentalem, non 
 apparentem et phantasticam ; sed substantialem, qua omnes 
 homines dicuntur esse similes specie, seu natura humana''." 
 It must be observed, however, that the ' likeness ' was of 
 nature, not of sin. 
 
 " Made," says Caietan, " non ex humano semine, sed 
 divina efficientia." The word yevo/nevos translated ' made' 
 in this place is especially to be observed ; it is literally 
 
 ' Serm. iii. on the Passion. '' Corn, a Lap. 
 
76 ' COMMEMARY ON [cHAP. II. 
 
 'born,' of course not S)v or vTrdpxfov. The continual dis- 
 tinction between elvai, and '■^eveadat in St. John i. sliould 
 be carefully noticed in connection with this passage. 
 
 The plural, 'of men,' (dvOpcoTrcov,) is used to express the 
 nature of man, as in Heb. ii. 16 d'yyeXcov iirCkajji^dveTai is 
 used to express angelical nature. Hooker^ says, " That which 
 deceived him (Nestorius) was want of heed to the first be- 
 ginning of tliat admirable combination of God with man. 
 The Wor^ dwelt in us. The Evangelist useth the plural 
 number, men for manhood, us for the nature whereof we 
 consist ;" and then he goes on to refer to Heb. ii. 16. 
 
 St. Chrysostom enquires, " What means this which he 
 says, ' Being made in the likeness of men?' He had many 
 things belonging to us, and many He had not ; for instance. 
 He was not born of wedlock. He did no sin. These things 
 had He which no man has. He was not what He seemed 
 only, but He was God also ; He seemed to be a man, but He 
 was not like the mass of men, though He were like them 
 in flesh. He means, then, that He was not a mere man. 
 Wherefore he says, ' in the likeness of men.' For we in- 
 deed are soul and body, but He was God, and soul and body ; 
 wherefore he says, ' in the likeness.' For lest M'hen you 
 hear tliat He emptied Himself, you should think that some 
 change, and degeneracy, and loss is here ; he says, whilst 
 He remained what He was. He took that which He was not, 
 and being made flesh He remained God, in that He was 
 the Word." This interpretation is materially strength- 
 ened by Rom. viii. 3, where it is said, " God sending His 
 Own Son in the likeness of sinful flesh,'" since there was 
 in Him no 'sinful flesh,' but only the 'likeness of sinful 
 flesh.' 
 
 For some excellent remarks on the relative meanings of 
 eiKwv, ojjLoiwcns, and ofiotcofMa, see Trench, " Synonj'ms of 
 the New Testament," p. 56 and following. 
 
 8. And being found in fashion as a man, 
 
 It is to be observed that fjiopcftr) and ofjLoico/jLa, ver. 7, and 
 
 ' Kcd. I'ul. V. 52. 
 
VER. 7, 8.] ST. Paul's epistle to the philippians. 77 
 
 ax^l^a in this verse, are not synonyms, though they are 
 words of kincLred meaning. The force of ayy^yua may be 
 gathered from Aristotle"', a material quality. Aristotle makes 
 it nearly synonymous with yi,op<\>^]. Of course the Apostle 
 does not do so, but uses o-;^^/xa only in the Aristotelian sense. 
 The Deity can have no axnt^^^' Bengel translates these 
 words respectively by forma, similitudoy and habitus, and 
 explains them as follows: "'Forma' dicit quiddam absolu- 
 tum ; 'similitude' dicit relationem ad alia ejusdem condi- 
 tionis ; 'habitus' refertur ad aspectum et sensum.' 
 
 ' Being found,' evpeOels. Eupla/ceaOaL is often = <ylveaOai.^. 
 This expression means that our Lord shewed and carried 
 Himself as man, and was openly recognised as such. 
 
 ' In fashion ; ' i. e. " Agnitus est verus homo "." Christ 
 had not merely the inner nature of man, but also his out- 
 ward form P. 
 
 It is well known that St. Augustine and others have in- 
 terpreted this passage to mean, that Christ being clothed 
 with our nature exhibited Himself as man. Not, however, 
 that it is to be inferred from this, as some have erroneously 
 done, that they considered Christ's Human Nature as an 
 ' accident,' such as a garment would be, and so that Christ 
 was not a man substantialiter. Their meaning is, that the 
 Eternal Son of God, without any change in Himself, was 
 made man, just as the person who puts on a garment is in 
 no respect changed, whether we regard his 'substance' or 
 ' accidents.' 
 
 ' As a man.' This may mean ' as the Pattern Man,' the 
 archetype of Adam, or 'as any ordinary man^;' or, perhaps 
 better, 'as a true man.' It is to be observed that the ad- 
 verb of resemblance, ' as,' in this place does not signify mere 
 likeness, but truth and identity. See John i. 14 : " And 
 we beheld His glory, the glory as of the Only-begotten of 
 the Father." 
 
 ■" Categ. vi. 14. 
 
 " " Experientiam significat corpo- 
 ralium actionum et passionum, come- 
 dendi, bibendi, laborandi, patiendi, et 
 hujusmodi." — Caietau. 
 
 " Estius. 
 
 P " ' liabitii iuvtiitiis ut homo j ' 
 
 i.e. in forma hominis, perinde ac unus- 
 quisque ex hominibus, quod ad natu- 
 ram attinet, non ad contractum vitio- 
 rum." — Gagneius. 
 
 1 "Ad exprimendum corpus simile 
 corporibus reliquorum hominum." — 
 Caietan, 
 
78 ' COMMENTARY ON [cHAP. II. 
 
 He humbled Himself, 
 
 Not by constraint, but willingly, ' Himself being em- 
 phatic. And how deep was this humiliation ! Not only, 
 being God, did He take upon Himself man's nature ; but also, 
 in that nature He humbled Himself to the lowest depth, 
 even the death of the Cross. The Sun of Righteousness 
 wont ten degrees back on the dial of His Father, that He 
 might come to us with healing in His wings. 
 
 and became obedient unto death, 
 
 These words explain the manner of our Lord's humiliation. 
 " Ne perderet obedientiam perdidit vitam''." The obedience 
 here contemplated is that by which He cheerfully submitted 
 His own will to the eternal decree of the Father ^ Although 
 all the actions of our Lord as Man proceeded from obedience, 
 (see John vi. 38, xiv. 31,) yet in a higher and more special 
 sense does the Apostle in this place commend His example 
 to us in undergoing death for our sake. See John x. 18. 
 
 The expression 'unto death' is of course not to be taken 
 as limiting our Lord's obedience to the act of dying upon 
 the Cross, but is to be regarded as inclusiye of His whole 
 life. It is not in morte, but usque ad mortem, i. e. from the 
 moment of His Incarnation to His last sigh of agony upon 
 the Cross. 
 
 Heretics have used this passage to prove that Christ is 
 not equal to the Father. They consider His obedience a 
 token of His inferiority. But they did not reflect that it 
 is quite possible to be obedient (in the highest sense of the 
 word) without being inferior. Common life will supply us 
 with many cases in point. " Christ,'^ says St. Chrysostom, 
 " became obedient willingly as a Son to His Father; He fell 
 not thus into a servile state, but by this very act above all 
 others guarded His wondrous Sonship, by thus greatly ho- 
 nouring the Father. He honoured the Father, not that 
 thou shouldest dishonour Him, but that thou shouldest the 
 rather admire and learn from this act, that He is a true 
 Son, in honouring His Father more than all besides." 
 
 ' St. Bernard. » Estius. 
 
VER. 8, 9.] ST, PATJl's EnSTLE TO THE PHILIPPIANS. 
 
 79 
 
 even the death of the Cross. 
 
 i. e. a death of the lowest shame. " It pleased God that 
 as by means of a tree man sinned, so by means of a tree 
 man should be redeemed*." Wonderful is that act of humi- 
 liation by which Christ became a servant ; more wonderful 
 still that by which He underwent deiath ; but most wonderful 
 of all that by which He underwent the death of the Cross. 
 It is this which overwhelms us with wonder at His obe- 
 dience. " All deaths are not alike ; His death se#med to be 
 the most ignominious of all, to be full of shame, to be ac- 
 cursed ; for it is written, ' Cursed is every one that hangeth 
 on a tree.' For this cause the Jews eagerly desired to slay 
 Him in this manner, to make Him a reproach, that if no one 
 fell away from Him by reason of His death, yet they might 
 from the manner of His death. For this cause two robbers 
 were crucified with Him, and He in the midst, that He 
 might share their ill-repute, and that the Scripture might 
 be fulfilled, 'And He was numbered with the transgres- 
 sors.' " So St. Chrysostom, in loc. 
 
 How our Lord, though God, could be thus humbled is 
 very happily expressed by St. Irenseus" : 'Havx^d^ovros tov 
 Aoyov ev tc5 Tretpd^ecrOai koI aravpovcrOai koI aTroOvija-Keiv. 
 " The Word being silent" is a most felicitous phrase, which 
 perhaps only finds a parallel in the language of St. Chry- 
 sostom on Matt. XV. 23, " He answered her not a word," 
 where he says, " The Word has no word ; the Fountain is 
 sealed ; the Phj^sician withholds His remedies." 
 
 9. Wherefore 
 
 Aco : "propter quod." " Observe," says Cornelius a Lap., 
 "that this expression does not denote consequence or event, 
 but merit and recompence. The exaltation of Christ was 
 merited by His humiliation." St. Paul dwells on this, so 
 that by the hope of a future exaltation to glory he might 
 
 • Haymo. 
 
 Neale (Commentary on the Psalms, 
 p. 159) mentions the following beau- 
 tiful legend : " When Adam had fallen 
 sick of the sickness of which he died, 
 he sent Seth to the place where he 
 was wont to pray, and desired heal- 
 ing from God. An angel gave three 
 
 seeds into the hand of the son, and 
 ' Place them,' he said, ' in your father's 
 mouth ; when they bear fruit he shall 
 recover of his sickness.' From these 
 seeds grew the tree whereof the Cross 
 was made." 
 
 " Adv. Ha;res., iii. 
 
80 ' COMMENT.^ RY ON [CHAP. II. 
 
 stimulate the Philii^pians to present humility. " Exinani- 
 tionis prfcmium justissimum est exaltatio. Luke xxiv. 26; 
 Johnx. 17 •\" 
 
 God also 
 
 i. e. the Father. " Christum Christus exinanivit ; Chris- 
 tum Deus exaltavit. Cf. 1 Pet. v. 6 K" 
 
 hath highly exalted Him, 
 
 See observations on Eph. i. 20, 21. Not only v^^wa-ev, but 
 vTrepvyjrcoaev, 'super exaltavit;' His exaltation being one 
 above all height. "In summam extulit sublimitatem ^" 
 Compare Heb. xii. 2. 
 
 We must be careful to observe that the words ' humbled' 
 and ' exalted' are spoken of Christ's Human Nature, in which 
 alone it was possible for Him either to be humbled or ex- 
 alted ; the exaltation being represented in Scripture as the 
 reivard of His most salutary Passion. See Heb. ii. 9 ; Rev. 
 V. 12. 
 
 and given Him a ISTame 
 
 Contrast this with "made Himself of no reputation," ver.7. 
 * Given' is not spoken of Christ as the Everlasting Word, but 
 as Man. The Word gives as God, what .He receives as Man. 
 St. Athanasius well remarks, " It is not for His sake, but for 
 ours, that this is said of H im ; for as He died and was ex- 
 alted as Man, so, as man, is He said to take what, as God, 
 He ever had, that even this so high a grant of grace might 
 reach even to us." And St. Augustine '^ : " To Christ in His 
 Human Nature, to Christ Who died in the flesh, arose, 
 ascended. He hath given a Name which is above every 
 name." 
 
 The notion of ' grace' which is involved in the use of the 
 word exaptaaTo, ' given,' in this place must not be over- 
 looked. As Vorstius truly remarks, " Hoc verbum empha- 
 ticum est, significans totam Christi exaltationem a gratiosa 
 Dei voluntate sive ordinatione dependere." 
 
 Christ was full of grace ^ when He dwelt here ; and the 
 Father vTrepvyp-wae, highly exalted Him, and gave a furtlier 
 grace of superiority^, when He left this world. 
 
 * Bengel. > Hengel. ' Estius. " In Ps. ex 7. '' John i. 14. 
 
VER. 9.] ST. Paul's epistle to the philippians. 81 
 
 which is above every name : 
 
 See above, to 6vo[xa, — the Name, the article being em- 
 phatic, — the Name of God Himself; and this very Name, 
 which He bore in His humiliation, is now the highest and 
 most glorious of all names. His own words from glory are, 
 "I am Jesus Whom thou persecutest^" The expression 
 ' name ' includes, of course, all the dignity and worship be- 
 longing to it. See Commentary on Ephesians, p. 331. 
 
 St. Athanasius '^ says, " For as He was ever worshipped 
 as being the Word, and existing in the Form of God, so 
 being what He ever was, though become Man and called 
 Jesus, He still has, as before, the whole creation under foot, 
 and bending their knees to Him in this Name, and con- 
 fessing that the Word's becoming flesh, and undergoing 
 death in flesh, hath not happened against the glory of His 
 Godhead, but " to the Glory of God the Father." For it is 
 the Father's glory that man, made and then lost, should be 
 found again ; and, when the prey of death, that he should 
 be made alive, and should become God's temple. For 
 whereas the powers in heaven, both angels and archangels, 
 were ever worshipping the Lord, as they are now worshipping 
 Him in the Name of Jesus, this is our grace and high exalta- 
 tion, that even when He became Man, the Son of God is 
 worshipped, and the heavenly powers are not startled at 
 seeing all of us, who are of one body with Him, introduced 
 into their realms. And this had not been, unless He who 
 existed in the form of God had taken on Him a servant's 
 form, and had humbled Himself, permitting His Body to 
 reach unto death." 
 
 St. Bernard ^ speaks thus : " Jesus is honey in the mouth, 
 in the ear a honied strain, exultation in the heart ; yea, and 
 a balm no less. Doth any sorrow ? Let Jesus come into his 
 heart, and from its fulness the mouth will speak. Lo ! let 
 the light of that Name but gleam, the clouds are scattered, 
 and the sky is bright. Does any sin and meditate destruction 
 in despair ? Let him invoke the Name of Life ; he breathes 
 again and lives. When hath ever hardness of heart, which 
 
 ' Acts ix. 5. '' Against Arians, Disc. i. c. xi. * Serm. xv. 6, in Cant. 
 
 M 
 
82 ' COMMENTARY ON [CHAP. II. 
 
 SO often broods upon the Christian, or slothful indolence, 
 or irksome weariness, resisted the presence of this health- 
 ful Xame? What dried-up fount of tears has not gushed 
 forth afresh, and still more plentifully, by invoking Jesus ? 
 What like this checks the rage of anger, soothes the swelling 
 of pride, heals the wound of envy, piits out the flame of lust, 
 slakes the thirst of avarice, and allays all itching lust of 
 shame ? When I name Jesus, I set before me One Who is 
 meek and lowly of heart, kind, temperate, chaste, pitiful, 
 the Pattern of all that is virtuous and holy ; yea, Who is 
 also God Almighty; Who heals me by .His example, and 
 strengthens me by His help. All this I hear when I hear 
 'Jesus.' I take examples from Him as Man, help from the 
 Mighty One ; those as healthful aromatics ; this as that 
 which draws out their hidden strength ; and so I make up 
 a confection, such as no physician's art can equal. This, 
 my soul, is thy electuary, laid up in the vessel of the Name 
 of Jesus ; and truly it is wholesome, and there is no sickness 
 of thine which it cannot cure." 
 
 In such language as this have holy men spoken of the 
 most sacred Name, but words would be altogether wanting 
 to describe the wondrous beauty of the Church's Litany of 
 the Holy Name of Jesus. There He is invoked by every 
 term of grace and mercy by which He has ever been pleased 
 to make Himself known to His people. So also in the fol- 
 lowing h}Tnn, (dear to every Catholic heart,) with what 
 exquisite simplicity is the sweetness of the Holy Name 
 set forth : — 
 
 " Jesu, Who dost true joys impart. 
 Sweet is Thy memory : 
 More sweet than honey to the heart. 
 To know and feel Thee nigh. 
 
 There's nothing sweet in sweetest sound. 
 
 In hearing nothing heard, 
 In sweetest thouglit nought sweet is found 
 
 As Jesus, God and Lord. 
 
 Of penitents sole hope and stay ; 
 
 To wandering sinners kind ; 
 To those tliat seek Thou art the way. 
 
 But what to those tliat find ? 
 
VER. 9, 10.] ST. Paul's ei'istle to the philippians. 83 
 
 Sweetness of heart, and living Fount, 
 
 Of souls the light and fire. 
 All joys we know dost Thou surmount, 
 
 And all that we desire. 
 
 No tongue of man hath power to tell. 
 
 No written words can prove. 
 But he who loveth knoweth well 
 
 What Jesus 'tis to love. 
 
 Thee would I seek upon my hed. 
 
 In chamber of my breast. 
 In private and in public led, 
 
 By anxious love possessed. 
 
 I seek the tomb, wherein Thou art. 
 
 With Mary in the morn. 
 Not with the eye, but with the heart. 
 
 And sorrow's plaint forlorn. 
 
 There with my tears bedew Thy tomb. 
 
 And fill with sighs the place ; 
 There fall before Thee in the gloom, 
 
 And Thy loved feet embrace. 
 
 There with love's tender offices, 
 
 I to Thy feet would flee. 
 Nor shall my sighs and sorrows cease. 
 
 Till I am filled with Thee. 
 
 Jesu, great King adorable. 
 
 Of all Thy saints admired, 
 Tlie sweetness which no words can tell. 
 
 All and alone desired." 
 
 10. That at the Name of Jesus every knee should 
 bow, 
 
 * That' denotes the intent of our Blessed Lord's exaltation ; 
 q. d. so that all recognising in that Man, Who is called Jesus, 
 the Son of God, and the true and eternal God, may submit 
 themselves to Him, and adore Him as Lord of all, ' bowing 
 the knee' being expressive of the deepest veneration. It 
 appears from this text, therefore, that the Humanity of 
 Christ is to be adored with the same degree of worship as 
 His Di^dnity. See Commentary on Ephesians, p. 95. 
 
 It must not be forgotten that the Greek is iv to3 6v6fj,aTi, 
 
84 COMMENTARY ON [cHAP. II. 
 
 ' in the name/ and the bowing the knee in the Name of Jesus 
 signifies that all prayer, to be acceptable, must be oflFered 
 in His Name and through Him. See John xvi. 23 ; Acts 
 iv. 12. Of course the Human Name is given, because He 
 intercedes for us not only as God, but as Man. 
 
 It has always been the custom of the faithful to shew 
 a sign of worship to the sacred Name, whenever they pro- 
 nounced it themselves, or heard it pronounced by others. 
 This practice of adoration is so old that it is hard to fix upon 
 the time when it commenced, and w^e shall be safe in re- 
 ferring it to the age of the Apostles. The Council of Lyons 
 in the thirteenth century formally sanctioned it ; and in the 
 following age two councils granted special privileges to those 
 who observed the sign of adoration. The English Church 
 also ^ has enjoined upon her children the solemn observance 
 of this sign, as follows : " Likewise, when in time of Divine 
 Service the Lord Jesus shall be mentioned, due and lowly 
 reverence shall be done by all persons present, as it hath been 
 accustomed." 
 
 For remarks on St. P&ul's and St. Augustine's deep re- 
 verence and love for our Lord's Name^ see Commentary 
 on the Ephesians, p. 143. 
 
 The following extract from Bp. Andre wes ^ is well wor- 
 thy of attention : " God, though He have so exalted It, 
 ('. e. the Name of Jesus,) yet reckons it not exalted, unless 
 ive do our parts also, unless our exaltation come too. At 
 which words comes in our duty, the part that concerns us. 
 Thus, to esteem it super omne nomen, above all; and in 
 sign we do so, to declare as much. And therein He leaves 
 us not to ourselves, but prescribes the very manner of our 
 declaration, how He will have it, namely these two ways ; 
 the knee to bow to it, the tongue to confess it. Now these 
 are outward acts both. So tlicn, fii'st we are to set down 
 this for a ground, that the exalting of the soul within is not 
 enough. More is required by Ilim, more to be performed 
 by us. He will not have the inward parts onl}-, and it skills 
 not for the outward members, though we favour our knees, 
 
 ' Canon xviii. b Serm. ix. on the Resurrection. 
 
VER. 10.] ST. Paul's epistle to the philippl^ns. 
 
 85 
 
 and lock up our lips. No, mental devotion will not serve, 
 He will have botli corporal and vocal to express it by. Our 
 body is to ajfford her part to His glory ; and the parts of our 
 body, and namely, these two, the knee and the tongue. Not 
 only the upper parts, the tongue in our head, but even the 
 nether also, the knee in our leg. The words be plain, I see 
 not how we can avoid them." 
 
 of things in heaven, 
 
 i. e. angels and celestial powers. For remarks on the 
 different orders of angels see Commentary on Ephesians, 
 pp. 93, 94. 
 
 and things in earth, 
 i. e. men still living. 
 
 and things under the earth ; 
 
 i. e. either the souls of the departed, who are in Hades ; 
 or devils, and lost spirits; for even in the nethermost hell 
 that dread Name is acknowledged and adored''. It is well 
 known that the Jews were accustomed to describe all creation 
 under the terms heaven, and earth, and the parts under the 
 earth, with all things contained in them ^ ; and the New 
 Testament writers adopted the same idea^. Compare with 
 this verse Rom. xiv. 9 ; Eph. i. 21; 1 Pet. iii. 22. 
 
 St. Chrysostom ' makes use of this passage to shew that 
 there is no room for saving repentance after death. " If 
 unbelievers," he says, "are after death to be saved on their 
 believing, no man shall ever perish. For all will then re- 
 pent and adore. And in proof that this is true, hear Paid 
 saying, ' Every tongue shall confess, and every knee shall 
 bow, of things in heaven, and things in earth, and things 
 under the earth.' And, ^the last enemy that shall be de- 
 stroyed is death.' But there is no advantage in that sub- 
 mission, for it comes not of a rightly disposed choice, but of 
 the necessity of things, as one may say, thenceforth taking 
 place." 
 
 '' James ii 19 
 
 ' Exod. XX. 4; Deut. iv. 17, 18; 
 Ps. xcvi. 11 ; Ezek. xxxviii. 20. 
 
 '' Actsiv. 24; Rev. v. 13. 
 1 Horn, xxxvi. 3, in Matt. 
 
86 COMMENTARY OX [cHAP. II. 
 
 11. This universal confession (relating most probably to 
 the day of judgment) is partly spontaneous, and partly 
 wrung from unwilling lips ; for as they who pierced our 
 Lord will be obliged to look on Him, so also vnU the devils 
 to confess Him, and the damned to acknowledge the justice 
 of their doom. 
 
 And that every tongue should confess 
 
 The use of the word i^ofioXoyjja-eTai in this place should 
 be compared with Rom. xiv. 11, yeypaTrrac yap' Zm iyo), 
 \eyei Kvptos' on ifiol Kafx-^ei irdv yovv, koX irdaa yXaxraa 
 €^ofio\oyrj(reTai tm Oeoy' whence it appears that the same 
 honour is to be paid to Christ as to God, because He is God. 
 The expression 'every' seems decisively to point to the day 
 of judgment, since many now deny Him. These words are 
 evidently quoted from Isa. xlv. 23. 
 
 that Jesus Christ is Lord, 
 
 No longer as He appeared on earth in " the form of a ser- 
 vant"^," but surrounded with every attribute of majesty, the 
 Lord of the quick and dead, the Origin and Source of all life, 
 the Object of adoration to men and angels. 
 
 to the glory of God the Father. 
 
 els So^av, literally * unto the glory ; ' i. e. His dignity and 
 the recognition of it redounding to the Father's glory, the 
 advancement of which is the great object of our Lord's work, 
 (see 1 Cor. xv. 24 — 28,) and should be the aU-absorbing 
 thought of His followers. See Commentary on Ephesians, 
 p. 76. Observe, then, that this confession of the Lordship 
 of Christy so far from diminishing the lustre of the Father's 
 attributes, is glory to Him. " Seest thou," says St. Chry- 
 sostom, " how wherever the Son is glorified, the Father is 
 also glorified ? Thus, too, when the Son is dishonoured, the 
 Father is dishonoured also. If this be so with us, where 
 the difference is great between fathers and sons, much more 
 in respect of God, where there is no difference, doth honour 
 
 '" Verse 7. 
 
VER. 11, 12.] ST. Paul's epistle to the philippians. 87 
 
 and dishonour pass on to Him. If tlie world be subjected to 
 tbe Son, this is glory to the Father." 
 
 Bp. Bull'i says, "The Father gave Christ His judicial 
 power, because, for the salvation of mankind, He vouchsafed 
 to become the Son of man, that is, Man ; and, although He 
 was God, to take upon Himself human life, and expose it to 
 death for man's salvation. Wherefore by that so great hu- 
 miliation of Himself, by which He was willing to become 
 man, and die for men. He merited this great exaltation to 
 judicial power, in order that He, who was the Saviour of all, 
 might be the Judge of all." He then goes on to paraphrase 
 the Apostle's language from verse 6 to 11, and gives an 
 excellent summary of the whole. " The Apostle exhorts 
 the faithful to humble mindedness, by an ai'gument drawn 
 from the example of Christ, Who being in the form of God, 
 (that is, being God,) and so equal to God the Father in 
 respect of His Nature, yet did not arrogate to Himself that 
 equality with God, did not carry Himself as God, did not 
 make a show of it openly, being alien from ostentation and 
 pomp ; but of His own accord lowered and humbled Him- 
 self, taking on Him the form of a servant, and being made 
 man, &c. ; and therefore to Him has been given by His 
 Father a Name which is above every name, &c. ; exactly 
 as it is said in the passage of John° that the authority 
 of judging is given to the Son, because He is the Son 
 of Man." 
 
 12. The Apostle having referred to the example of obe- 
 dience shewn by Christ, now returns to exhortation. 
 
 Wherefore, my beloved, 
 
 ware ; i. e. as a consequence of this pattern set before you 
 by Christ. 
 
 as ye have always obeyed, 
 
 i. e. from the day of your conversion. See chap. i. 5, " For 
 your fellowship in the Gospel from the first day until now." 
 He praises them for the steady obedience which they had 
 
 " Primitive Tradition of the Catholic Church, vi. 19. " Chap. v. 27. 
 
COMMENTARY ON [CHAP. II. 
 
 uniformly shewn ; and a very high commendation this is. 
 It is worthy of observation that he does not set other people 
 before them as an example, but cites their own case as 
 a pattern of this virtue. After * obeyed' must be under- 
 stood either ' the Gospel p,' or ' Word^.' 
 
 not as in my presence only, 
 
 The word 'as' in this sentence is emphatic, q. d. ye did 
 not obey as merely regarding my presence among you, when 
 your obedience was shewn under my very eye, but &c. 
 
 but now much more in my absence, 
 
 And this indeed was their highest praise. "V^Hien St. Paul's 
 bodily presence was removed from among them, and the ex- 
 citement attending the first preaching of the Word had died 
 away, and persecution began to arise, they still remained 
 stedfast. They continued to be in the Apostle's absence 
 what they had been in his presence. 
 
 work out your own salvation 
 
 'Work out/ Karepjd^ecrde ; not merely 'work,' but 'work 
 out,' implying a continuous and persevering w'ork, to be ac- 
 complished only Avith much care and earnestness. For a 
 similar use of the word see Rom. vii. 18. This word must 
 bo carefully distinguished from ivepjetVi which is God's 
 action, and by Him inspired into man, (see next verse). 
 KaTepya^eadat is a word used of artificers ; see Ex. xxxv. 33, 
 LXX. ; Demosth. Aphob. i. p. 816, iX.e(f)avra koI crlSrjpov wv 
 Kareipyd^ovTO. 
 
 The word ivepyeta is used by Aristotle to denote actual 
 action as opposed to Svvafiis or e^ts, potentiality or power 
 of acting, riiilosophically speaking, therefore, in the Deity 
 there is no mere hvvafxts or e^is, because He is always in 
 action {avve')(co9 ivepyel). But, besides this, the word ivep- 
 ryelv has another signification ; it is ev ipyeiv, to work 
 anything in another. Thus God ivepyel, works by His 
 own power, or, as we might say, eneryy, and He also iv 
 epyel, Avoi'ks b}^ the same power in man ; and tlms God, 
 
 p 2 Thcss. i. 8. 12 Thcss. iii. It. 
 
VER. 12.] ST. Paul's epistle to the philippians. 89 
 
 inspiring man with His own power, enables him also evepjeiv, 
 (in the first sense,) to energise, and act, and use those capa- 
 cities before given him by God, (Who really has them in 
 Himself and gives them to man) ; and man, when so ener- 
 gising, Karepyd^erat, carves or chisels out, as a workman 
 does, his own salvation ^. 
 
 Aristotle would tell us that a man, having by nature Bvva- 
 fjiLS, works {ivepyel) by the sole operation of his own will. 
 
 The Pelagian, admitting that the Svvafiis comes originally 
 from God, still maintains, with the heathen philosopher, that 
 man ivepyel, works with this hvvafits, by the sole operation 
 of his own will. 
 
 While the Churchman believes with the Pelagian that 
 God gives to man huvafiis, the power of working (one grace), 
 but, besides this, he is aware that God must grant him a 
 second grace, the working upon his will, which may incite 
 him to use the first grace, and so Karepyetv a-coTrjpiav, to 
 work out by imparted energy his means of grace ; for acorr]- 
 pia does not mean final salvation, but, as it were, the rough 
 material of salvation which we have to work out for our- 
 selves. Hence the expressions in our collects, " Who 
 workest in us both to will and to do of Thy good plea- 
 sure," " special grace preventing us to put into our minds 
 good desires," together with " enabling us to bring the 
 same to good efiect," " stirring up our wills," " the spirit 
 to do and to think such things as be rightful," &c. For 
 more on the subject of ivepyeia see Commentary on the 
 Ephesians, p. 88. 
 
 ' Your own ; ' the work cannot be done by proxy. These 
 words give us a view of the individual self-denial and zeal 
 required in the Christian life. Compare Ps. xlix. 7, " But 
 no man may deliver his brother : nor make agreement unto 
 God for him." 
 
 with fear and trembling. 
 
 See Ps. ii. 11, " Serve the Lord in fear: and rejoice unto 
 Him with reverence." See also 1 Pet. i. 17. 
 
 "■ For a distinction between the way I the devil ' energizes/ see Comnaentary 
 in which God eVe/jyei and that in which | on Ephesians, p. 113. 
 
90 COMMENTARY ON [cHAP. IT. 
 
 ' With fear/ ^lera (f)6/3ov ; i. e. the fear of failure. 
 
 'And trembling/ koX rp6/j,ov; i.e. an eager anxiety to please 
 God. For a similar combination of words see 1 Cor. ii. 3 ; 
 2 Cor. vii. 15 ; Eph. \'i. 5 ; see Commentary on this last 
 place. The two expressions when taken together obviously 
 indicate a high state of anxiety and self- distrust, as opposed 
 to carnal security. Hemmingius well describes the condition 
 here indicated by the Apostle as " sollicitus tremor," and 
 goes on to say of it, " with which doubt is not nourished, 
 but by means of which the neglect of God, the false way 
 of worshipping God, carnal secui'ity, idleness, and pride 
 are excluded." 
 
 St. PavJ earnestly exhorts the Philippians to maintain this 
 state of mind, since it is impossible for one who lives de- 
 void of fear to i*each a high point of Christian excellence. 
 If anxiety and fear are necessary elements in worldly suc- 
 cess, how much more so in spiritual, where the contest 
 lies not with objects that may be discerned by sense, but 
 with " principalities and powers, and the rulers of the 
 darkness of this world ^" St. Chrysostom says, " I desire 
 to know who ever learnt his letters without fear ? who ever 
 became a proficient in any art without fear ? But if, when 
 the devil does not lie in the way, where indolence is the only 
 obstacle, so much of fear is necessary merely in order that 
 we may master that indolence which is natural to us ; where 
 there is so fierce a war, so great hindrances, how can we by 
 any possibility be saved without fear?" 
 
 How deeply the Apostle himself was sensible of this salu- 
 tary fear will be seen from 1 Cor. ix. 27, where he says, 
 " I keep under my body, and bring it into subjection : lest 
 that by any means, when I have preached to others, I myself 
 should be a castaway." 
 
 The ' fear' which the Apostle here speaks of must be care- 
 fully distinguished from the slavish fear vfYdch attaches itself 
 to sin. The former fear " is the beginning of wisdom," it " is 
 clean and ondureth for ever ; " the latter " hath torment," 
 and, therefore, finds no place in those who are " made per- 
 
 » Eph. vi. 12. 
 
VER. 12.] ST. Paul's epistle to the philippians. 
 
 91 
 
 feet in love." " Fear, so to say, prepares a place for charity. 
 But when once charity has begun to inhabit, the fear 
 which prepared the place for it is cast out. For in pro- 
 portion as this increases, that decreases ; and the more this 
 comes to be within, is the fear cast out. Greater charity, less 
 fear ; less charity, greater fear. But if no fear, there is no 
 way for charity to come in. As we see in sewing, the thread 
 is introduced by means of the bristle ; the bristle first enters, 
 but except it comes out the thread does not come into its 
 place ; so fear first occupies the mind, but the fear does not 
 remain there, because it enters only in order to introduce 
 charity*." 
 
 The same Father", shewing the danger of prosperity if 
 not accompanied with fear, says again, '* There is then fear in 
 gladness. How can there be gladness, if fear ? Is not fear 
 wont to be painful ? There will hereafter be gladness with- 
 out fear, now gladness with fear ; for not yet is there perfect 
 security, nor perfect gladness. If there is no gladness, we 
 faint : if full security, we rejoice wrongly. Therefore may 
 He both sprinkle on us gladness, and strike fear into us, that 
 by the sweetness of gladness He may lead us to the abode 
 of security ; by giving us fear, may cause us not to rejoice 
 wrongly, and to mthdraw from the way^." 
 
 St. Chrysostom, in loc, very beautifully shews how this 
 ' fear and trembling,' so necessary to the Christian, may be 
 produced and stimulated. " If," he says, " we but consider 
 that God is everywhere present, that He heareth all things, 
 that He seeth all things, not only whatsoever is done or said, 
 but also all that is in the heart, and in the depth of the soul, 
 for He is *a Discerner of the thoughts and intents of the 
 heart ; ' if we so dispose ourselves, we shall not do, or say, 
 or imagine, aught that is evil. For, tell me, if thou hadst 
 to stand constantly near the person of a ruler, wouldest not 
 
 » St. Aug. in 1 Joh. iv. 18. 
 
 " In Ps. Ixxxvi. 16. 
 
 ' " The Schoolmen have distin- 
 guished four kinds of fear : the fear 
 of man, by which we are led rather to 
 do wrong than to suffer evil ; servile 
 fear, through which we are induced 
 to avoid sin only from the dread of 
 hell ; and this fear, taken by itself, 
 was, till later and laxer times, always 
 
 held to be sinful : thirdly, initial fear, 
 in which we avoid sin partly from the 
 fear of hell, but partly also from the 
 love of God, which is the fear of ordi- 
 nary Christians ; and filial fear, when 
 we are afraid to disobey God only and 
 altogether from the love we bear Him, 
 which is the fear of saints." — Neale, 
 Commentary on the Fsalms, pp. 100, 
 101. 
 
92 COMMENTARY OX [CHAP. II. 
 
 thou stand there with fear ? And how, standing in God's 
 presence, dost thou laugh, and throw thyself back, and not 
 conceive fear and dread ? Let it never be that thou despisest 
 His long-suffering, for it is to bring thee to repentance that 
 He is long-suffering ; and when thou doest aught, never allow 
 thyself to do it without being sensible that God is present in 
 all things, for He is present. So then, whether eating, or 
 preparing to sleep, or giving way to passion, or robbing 
 another, or whatever thou art about, consider that God is 
 standing by, and thou wilt never be led into laughter, never 
 inflamed with rage." 
 
 Gerard Vossius concludes from this text (coupled with 
 Matt. XXV. 21, 23, 34, 35 ; Rev. vii. 14, 15 ; 2 Cor. iv. 17; 
 Gal. vi. 8) that they do not go far enough who think the 
 promise of reward is made to good works merely as signs 
 of faith ; since it is plain from these passages, to which 
 many more might easily be added, that in the matter of sal- 
 vation our works are viewed as the indispensable cause or 
 condition precedent, which carries with it inseparably the 
 promise of eternal life. 
 
 13. For it is God which worketh in you 
 
 iarlv 6 ivepyMV is stronger than the simple ivepyet. For 
 the use of this word see observations on verse 12. The in- 
 working of God, which, as St. Augustine " says, is efficacious, 
 when rightly considered, is the foundation of true humility. 
 The work of grace in the soul is God's work, but yet, though 
 energetic and effective, not wrought in such an irresistible 
 manner as that it is impossible for those in whom He is 
 pleased to work to retard, and finally to destroy. His work. 
 If this were so, the Apostle's exhortation in the preceding 
 verse, 'work out your own salvation with fear and trem- 
 bling,' could have no bearing upon Christians. But God 
 works in us, not against us ; not by physical determination 
 of the will, not by destroying the nature of His creature, but 
 morally, by illumination, persuasion, and inspiration. As 
 St. Augustine^ says, " Through thee and in thee He work- 
 eth good." The fact, therefore, that it is ' God which 
 
 * De Gratia, xvi. y In Ps. ciii. 29. 
 
VER. 12, 13.] ST. Paul's epistle to the philippians. 93 
 
 worketh/ &g., supplies us with the reason why our share 
 of the work should be accompanied by ' fear and trembling,' 
 since the good which we may possess is not of ourselves, but 
 of God, Who resists the proud (the self-confident and care- 
 less), but gives grace to the lowly. St. Augustine^ says, 
 "If therefore God worketh in thee, by the grace of God 
 thou workest well, not by thy strength. Therefore if thou 
 rejoicest, fear also, lest perchance that which was given to 
 a humble man be taken away from a proud one." And 
 again ^ : " Thou say est, O Paul, work : thou commandest us 
 to work : wherefore with trembling ? For it is God, he 
 saith, which worketh in you. For this reason then with 
 trembling, because God worketh in you. Because He gave, 
 because what thou hast cometh not from thee, thou shalt 
 work with fear and trembling, for if thou fearest not Him He 
 will take away what He gave." 
 
 * In you ; ' observe the force of these words. Not among 
 you, but in you. See 2 Cor. iv. 12 ; Eph. ii. 2 ; Col. i. 29. 
 
 both to will and to do 
 
 St. Augustine'' says, " The will is prepared by the Lord." 
 And again <= : " We may understand that even what we do 
 well should be ascribed to God's grace." " Deus operatur," 
 says Estius, " velle et perficere, per sanctas inspirationes, 
 illuminationes, afiectiones, ostendendo bonum, ad illud alli- 
 ciendo et trahendo, absque tamen ulla impressione quae vo- 
 luntatem praedeterminet." St. Bernard*^ shews how God 
 works in us these three things : " Primum, scilicet cogitare, 
 sine nobis ; secundum, scilicet velle, nobiscum ; tertium, 
 scilicet perficere, per nos facit." 
 
 Speaking on this subject, Bp. Andrewes ^ says, " Now of 
 ourselves, as of ourselves, we are not fit so much as to think 
 a good thought. Not so much as to will, ' for it is God that 
 worketh in us to will.' If not these two, (1) neither think, 
 nor (2) will, then, not to work. No more we are ; neither to 
 begin ; nor having begun, to go forward, and bring it to an 
 end. Fit to none of these. Then made fit we must be ; and 
 
 * In Ps. Ixvi. 5. I ' In Ps. cxix. Serm. xxv. 
 
 ■ In Ps. civ. Serm. iv. 16. I ^ De Grat. et Lib. Arbitrio. 
 
 '• In Ps. cxix. Serm. xi. I ^ Serm. xviii. On the Resurrection. 
 
94 COMMENTARY ON [cHAP. II. 
 
 •who to reduce us to this fitness but this God of peace that 
 brought again Christ from the dead?" 
 
 of nis good pleasure. 
 
 virep rrjs ev8oKLa<i. Conybeare puts a stop after ivepyeiv, 
 and, connecting euSoKia with the next verse, takes it in the 
 same sense as at chap, i. 15 and Luke ii. 14. He translates, 
 ** Do all things for the sake of good-will," and says, " It is 
 strange that so clear and simple a construction, involving 
 no alteration in the text, should not have been before sug- 
 gested ^" St. Chrysostom, however, connects these words 
 with what has gone before, and takes them to mean, " works 
 in us to fulfil His good pleasure concerning us." 
 
 The use of the preposition vTrep in this place for Kara^ 
 as Eph. i. 9, (and for hta, as 2 Thess. ii. 1,) is probably 
 a Hebraism ; virep indeed is often used in the sense of vtto, 
 ' by,' ' by reason of.' No doubt evSoKia may be used of men, 
 as chap. i. 15, but still it is a word which more generally is 
 applied Kar e^o^V^ to God, see Matt. xi. 26. What God's 
 evSoKia is, is explained in Eph. i. 9, 10, (see observations 
 there) ; viz. the final salvation of His elect through Christ. 
 Consequently, whether we render vTrep ' according to,' or 
 * by reason of,' the sense will be the same, viz. that God, 
 because He has predestined His people to eternal glory, will 
 continue to help them with good inspirations and means of 
 grace to attain this end. 
 
 Bp. Andrewes s says, " The Greeks distinguish between 
 the wall of God by both the words of OeXrujba and evBoKia. 
 When we do God's will without any regard how, so it be 
 done, that is His dekrffia, but when God's will is done with 
 a sicut, and in such sort as He requireth, that is His good 
 pleasure, and euSoKLu." 
 
 14. The Apostle here continues the exhortation which he 
 commenced in verse 3, " Let nothing be done through strife 
 or vain-glory." 
 
 Do all things 
 
 These words are very important, following so closely as 
 
 ' Conybeare and Ilowson, Life and Epistles of St. Paul, ii. 411, note. 
 B Sonn. xii. On the Lord's Prayer. 
 
VER. 13 — 15.] ST. Paul's epistle to the philippians. 95 
 
 they do upon tlie statement in verse 13, that 'it is God 
 which worketh,' &c., and shew that the inworking of God 
 by no means excludes effort on the part of man. 
 
 without murmurings and disputings : 
 
 'yo'yyva-ixos probably means murmuring against men, i. e. 
 amongst one another, (see 1 Pet. iv. 9 ; Jude 16,) and not 
 against God. Zanchius, with more truth than elegance, dis- 
 tinguishes between 'murmurings' and 'disputings' thus, — 
 * murmurings,' secret complaints one of another, like the 
 grunting of hogs; 'disputings,' open contentions and quarrels. 
 It is most probable, however, that this last word has special 
 reference to the subtleties of philosophers, more especially of 
 the Aristotelian school, many of whom were in Macedonia. 
 
 St. Chrysostom aptly remarks, " The devil, when he finds 
 that he has no power to withdraw us from doing right, goes 
 about to spoil our reward by other means. For he has taken 
 occasion to insinuate pride or vainglory ; or if not this, then 
 murmuring ; or, if none of these, misgivings.'' 
 
 15. That ye may be blameless 
 
 a/ieyLiTTTot, Sine querela, see Luke i. 6 ; i. e. concerning 
 whom no one can justly complain, inasmuch as ye afford 
 no opportunity for the enemy to blaspheme. In Eph. i. 4 
 St. Paul uses the word aficofiot : see remarks there. This 
 ' blameless' character will result from the virtues which the 
 Apostle has already mentioned — unity, love, humility. 
 
 and harmless, 
 
 aKepatoi, derived from Kepdm, 'to mingle,' and the sense 
 of the word is simplex, sincerus, i. e. without any alloy. 
 " As God is simple, so His children ought to walk with a 
 pure and simple heart ^," and this according to our Lord's 
 own words. Matt. x. 16, " Be ye therefore wise as serpents, 
 and harmless as doves." See also Rom. xvi. 19. Some, 
 however, derive the word from Kepas, ' a horn,' as if it 
 were aKepaTos. i. e. * without horns,' and so * harmless.' 
 But whichever derivation is followed, the idea is the same. 
 
 ^ Hay mo. 
 
96 COMMENTARY ON [cHAP. II. 
 
 the sons of God 
 
 See Rom. viii. 16, 29, and ix. 8 ; Gal. iv. 28 ; Eph. v. 1. 
 He mentions their dignity to enforce a more careful dis- 
 charge of duty. What an exalted idea do these words, 
 when rightly considered, give us of the Christian calling. 
 See remarks on Eph. iv. 1. 
 
 without rebiike, 
 
 afKOfirjra, (see Commentary on Ephesians, p. 39,) i.e. with- 
 out sin, which causes rebuke, f«r Christians should excel in 
 virtue, and, as being " followers of God," should lead blame- 
 less lives ' ; they should be higher than others, as Saul was 
 by the head and shoulders ; being without blemish from head 
 to foot ^. 
 
 in the midst of a crooked and perverse nation, 
 
 (These words are taken from Deut. xxxii. 20.) i. e. among 
 wicked and self-willed men. He here alludes to the manners 
 of the Gentile world, which, as having deviated from the law 
 of God's commandments, were truly ' crooked.' See Acts ii. 40, 
 where the word rendered 'untoward' in the English Version 
 is the same as that used here. 
 
 Caietan very properly says that there is the greater reason 
 that Christians should strive to be ' blameless and harmless,' 
 since they live in the midst of a world that industriously 
 twists their words and actions to a wrong end, being itself 
 crooked and perverse. 
 
 St. Gregory ' says of Job, " He was good among bad men, 
 for it is no very great praise to be good in company with 
 the good, but to be good with the bad ; for as it is a greater 
 offence not to be good among good men, so is it immea- 
 surably high testimony for any one to have shewn himself 
 good even among the wicked." Compare 2 Pet. ii. 7, 8. 
 
 And again"*, the same Father beautifully shews that sin- 
 ners are mingled with the righteous to try them : " Thus in 
 the threshing-floor the grains are squeezed under the chaff, 
 
 ' Eph. i. d, and v. 27 j Col. i. 22 ; 2 Pet. iii. 4 ; Jude 24 ; Rev. xiv. 5, 
 '' 1 Sam. ix. 2. ' Moral, i. 1. ■" Moral, xx. 76. 
 
VER. 15.] ST. Paul's epistle to the philippians. 97 
 
 tlius tlie flowers come fortli between thorns, and tlie rose 
 that smells grows along with the thorn that pricks. Thus 
 the first man had two sons, but one was elect, the other 
 refuse. The three sons of Noah, too, did the ark contain, 
 but while two continued in humility, one went headlong 
 into the mocking of his father. Two sons Abraham had, 
 but one was innocent, the other the persecutor of his brother. 
 Two sons also Isaac had, one saved in humility, while the 
 other even before he was born was cast away. Twelve sons 
 Jacob begat, but of these one was sold in innocency, while 
 the rest were through wickedness the sellers of their brother. 
 Twelve Apostles, too, were chosen in Holy Church ; but that 
 they might not remain untried, one is mixed with them, 
 who by persecuting should try them. For to a just man 
 there is joined a sinner together with wickedness, just as 
 in the furnace to the gold there is added chaff along with 
 the fire, that in j^roportion as the chaff burns the gold may 
 be purified.'^ Compare with this verse Rev. ii. 13. 
 
 among whom ye shine as lights in the world ; 
 
 (palveade, some prefer to take this as the imperative, 
 * among whom shine as,' &c., but there appears to be no 
 sufficient reason why the English Version, which makes it 
 the indicative, should not be received. 
 
 * As lights^' cf^cocrrrjpes ; not merely * lights,' but ' lumi- 
 naries,' i. e. heavenly bodies. See Eph. v. 8 ; 1 Thess. v. 5. 
 " The Apostle desired that the faithful should so live, that 
 as the sun dispels the darkness, and the moon and other 
 heavenly bodies illuminate the night, so they by shining 
 with faith, hope, and doctrine, might scatter by their ex- 
 ample the darkness of error and the mists of unbelief from 
 the hearts of those who receive not the truth ^." 
 
 Schleusner says (ficoarijp in its general sense means " that 
 which has, and scatters, light, (from (f)MSf and TTjpeco,) but 
 in its special sense stands for the " heavenly bodies." Thus 
 Gen. i. 14, 16 : Kal eirolrjaev 6 Qeos tovs hvo ^warfjpas rovs 
 fxe'yakovs, rov ^(oaTrjpa rov jxe'yav els ap%ay rrfs r]ixepas, Kal 
 
 ° Haymo. 
 
 o 
 
98 COMMEXTARY ON [cHAP. II. 
 
 Tov (^(oarrjpa rov iXdaaco els ap'x^cis rrjs vvktos. See also 
 Wisd. xiii. 2 ; Ecclus. xviii. 7. The word ^(ccnrjp, therefore, 
 will signify not merely lights, but light-keepers and dis- 
 pensers, those to whom light has been committed for the 
 purpose of transmitting it to others, as when our Lord said, 
 "Ye are the light of the world p." The doctrine therefore 
 is, that all who have received graces of any kind from Hea- 
 ven have received them not exclusivelj^ for their own salva- 
 tion, but in order that they might transmit them to others, 
 as the sun which received light not for itself alone, but 
 for the purpose of illuminating the world. 
 
 Conformably with this interpretation, Tertullian^ says, 
 " "We are both temples of God, and His altars, and lights, 
 and vessels." 
 
 St. Chrysostom has a passage of extraordinary beauty on 
 this subject : " For the stars, too, give light in the night, 
 they shine in the dark, and receive no blemish to their own 
 beauty ; yea, they even shine the brighter ; but when light 
 returns, they no longer shine so. Thus thou, too, dost ap- 
 pear with the greater lustre, whilst thou boldest straight 
 in the midst of the crooked." 
 
 St. Augustine ' shews that holy men are " stars," and con- 
 tinues, " These stars God counteth ; all who shall reign with 
 Hira, all who are to be gathered into the Body of His Onl}''- 
 begotten Son, He hath counted, and still counteth them. 
 Whoso is unworthy is not even counted. . . . Let each one of 
 you consider whether he shineth in darkness, whether he 
 refuseth to be led astray by the dark iniquity of the world ; 
 if he be not led astray nor conquered, he will be as it were 
 a star which God already numbereth." 
 
 St. Ansclm says, " He desires that Christians should be 
 like stars, which being fixed in heaven care not for earthly 
 things, but are wholly occupied with fulfilling their courses, 
 and shedding light upon the world." It is a well-kuo-s^Ti 
 saying, " Nee Hesperus nee Lucifer ita admirabilis est ut 
 Justus." The woman in Rev. xii. 1, who is regarded as a 
 type of the Church, is represented as " clothed with the sun, 
 
 p Miitt. V. 14. q Dc Cur. ix. ' In Ps. cxlvii. i). 
 
VER. 15, 16.] ST. PAULAS EPISTLE TO THE PHILIPPIANS. 99 
 
 and the moon under lier feet, and upon her head a crown of 
 twelve stars." And how appropriately Christians are likened 
 to stars will be further seen from Dan. xii. 3, " And they 
 that be wise shall shine as the brightness of the firmament ; 
 and they that turn many to righteousness as the stars for 
 ever and ever." 
 
 It has been thought, however % that the word (fioxxrypes 
 cannot be properly applied to the heavenly bodies in this 
 place, since they do not shine in the midst of what is crooked 
 and perverse, but of what is clear and glorious. Nor do 
 they guide any one through the midst of winding intrica- 
 cies. Discarding this idea, then, some prefer to consider the 
 figure as taken from the custom of carrying torches to guide 
 passengers along the dark and narrow streets of ancient 
 cities, perhaps of Home itself, which was at this time re- 
 markable for its narrow and winding streets, soon to be 
 destroyed by Nero's conflagration, which changed the aspect 
 of the city. It must be felt, however, that the former 
 interpretation, which connects the word with the heavenly 
 bodies, gives a very beautiful sense, and one which we can- 
 not hastily part with. 
 
 16. Holding forth 
 
 i. e. as an ensign ; or rather, as the hand does a torch, or 
 a watch-tower the light, to point out the harbour to weather- 
 beaten sailors. ^Eirexovre^ properly contains the notion of 
 holding out, and so applying, just as a nurse may be said to 
 eTre^eiv her breast to the infant. For this use of the word 
 see Iliad, xxii. 83, where Hecuba says to Hector e'iTroTe roc 
 XaOcKTjSea fia^ov eVecrn^oi/, 'have held out,' porrexi. The 
 Apostle's meaning will then be, making others partakers 
 of grace which you yourselves enjoy. St. Chrysostom un- 
 derstands e7re')(pvre<i as 'holding fast,' [== KaTe')(pvTes,) hut 
 this mode of interpretation entirely destroys the beauty of 
 the figure. 
 
 the word of life ; 
 
 This shews what sort of light it is that Christians are to 
 
 " See Wordsworth's Greek Test., in loc. 
 
100 COMMENTARY ON [cHAP. II. 
 
 liold forth, xaz. tlie doctrine of the Iloly Gospel, which is 
 pre-eminently ' the word of life/ as being the revelation of 
 Him Who is Life itself, and as working eternal life in those 
 who embrace and believe it. In Eph. i. 13 it is called " the 
 word of truth." See remarks there. 
 
 that I may rejoice 
 
 eh KavxVH''^ ifJioC: els here implies the effect. It is to 
 be observed that he does not say els Bo^av, as if he wished 
 to receive gloi'y or honour on account of what he had done 
 for the Philippians, but els Kavxv/^o,} <!• d. " that I may have 
 ground for honest exultation in you, as being so eager to 
 hand on to others that light of the Gospel which you re- 
 ceived in the first instance from me your Apostle." 
 
 It must be observed that 'rejoice' is not strong enough to 
 give the Apostle's meaning; it rather stands for 'boasting' 
 in a good sense. See observations on chap. i. 26. 
 
 in the day of Christ, 
 
 i. e. the day of judgment, which is specially Christ's day. 
 See remarks on chap. i. 6. 
 
 that I have not run in vain, 
 
 He here gives the ground of his exultation. The figure 
 is an agonistic one, and one which would be very impres- 
 sive as addressed to persons who were familiar with Eoman 
 games. This figure is expanded in chap. ii. 12 — 14. 
 
 It is obvious that the expression 'in vain' does not relate 
 to the Ajwstle, as if he would lose his oivn reward through 
 anything the Philippians might do ; but to the Philippians, 
 lest they should fail of theirs. This appears from 1 Cor. iii. 8, 
 " Every man shall receive his oiun reward according to his 
 own labour ;" where it is to be observed that it is not said 
 according to the fruit of his labour, since this is altogether 
 out of man's control, and even after the most patient care 
 and toil it is possible that no appreciable result may follow. 
 Still, whether the fruit is much or none, the reward will 
 follow in proportion to the exertion bestowed, and the spirit 
 of love in which the work has been undertaken. 
 
VER. 16, 17.] ST. Paul's epistle to the philippians. 101 
 
 neither laboured in vain. 
 
 A figure borrowed from husbandry. The Pbilippian 
 Church is the field in which the Apostle has been toiling, 
 (his labour being that of " planting and watering V') and he 
 expects to see some fruit springing up in it as the result of 
 his labour. 
 
 The work of preaching the Gospel is likened to a course 
 in Acts XX. 24 ; Gal. ii. 2 ; 2 Tim. iv. 7 ; and to laborious 
 toil in Acts xx. 35 ; 1 Cor. xv. 10 ; 1 Tim. iv. 10, and v. 17; 
 Bev. ii. 3. 
 
 17. Not only does the Apostle rejoice for the exemplary 
 conduct of the Philippians, but he goes on to say that even 
 if it should be needful for him to seal his testimony to the 
 faith with his blood, it will not abate the holy exultation of 
 which he has been speaking, but he will still rejoice. In 
 order the better to enforce his meaning, he uses a very 
 striking illustration borrowed from sacrificial rites. The 
 figure is a Jewish one, (see Exod. xxix. 40, 41,) though the 
 words which are used in connection with it are classical. 
 
 Yea, and if I be offered 
 
 This is the second member of the alternative. See chap, 
 i. 22. 
 
 The word a-'TrevSo/nat ('ofiered') is used not only of the 
 blood of the victim shed in sacrifice, but also of the libation 
 of wine which was poured over it, when it was set apart 
 for slaughter. In this sense the word is taken here and 
 2 Tim. iv. 6, ijco <yap rfhiq aTrivSo/jbai, and the use of the 
 present tense is emphatic, shewing that the Apostle looked 
 upon the laying down of his life as a certainty ; the afflic- 
 tions which he was even then undergoing being the pre- 
 paratory libation. 
 
 upon the sacrifice and service of your faith, 
 
 eVl T^ Ovaia Kol \eLTOvpyia rrjs nriareoos v/xmv. A sacri- 
 fice (dvala) was first killed, and then prepared by the Priests 
 
 * 1 Cor. iii. 6. 
 
102 ' COMMENTARY OX [ciIAP. II. 
 
 and Lcvites, this last operation being the XetTovpyla. St. Paul 
 combines both expressions in order to shew the perfectness 
 of the sacrifice he was willing: to make of himself. When 
 applied to the Philippians, their faith, i. e. their receiving 
 the Gospel and being baptized, is this dvaia, and the labour 
 afterwards bestowed upon them in confirming them and fit- 
 tings them for beinw offered a living: sacrifice to God, is the 
 XetTovpyia. And then, the spending of the Apostle's life, 
 and probable shedding of his blood in the employment, is 
 the pouring out the wine on the sacrifice. The whole sen- 
 tence is highly emphatic, as shewing the perfect willingness 
 of the Apostle to lay down his life for the Gospel. Compare 
 E,om. XV. 16. 
 
 Haj^mo well remarks, in reference to the sacrificial word 
 ' ofiered,' — " Nero himself was the priest of Peter and Paul, 
 because he sacrificed them. He sacrificed them indeed, but 
 offered them not, since they ofiered themselves." 
 
 St. Chrysostom, on this place, says, " He is both consoling 
 them about his own death, and instructing them to bear 
 death gladly for Christ's sake. I am become, he says, as 
 it were a libation and a sacrifice. blessed soul ! His 
 bringing them to God he calls a sacrifice, which teaches us 
 that it is much better to present a soul than to present 
 oxen ; if now then, over and above this ofiering, he says, 
 I add mj^self likewise, as a drink-ofiering, I have joy in 
 my death ! " 
 
 Thorndikc" expands this declaration of the Apostle, and 
 shews how it may be referred to ourselves. He says, " It 
 appeareth that by submitting to the Gospel men become 
 a sacrifice to God, inasmuch as they die to the world ; and 
 that they who bring them to Christianity are the priests 
 that offer this sacrifice." 
 
 I joy, 
 
 On my own account, since ray death will bring its reward. 
 
 and rejoice with yon all. 
 
 i. e. congratulate you, as those to whom the benefit of my 
 death will reach. 
 
 " IViucIples of Cliristiim Trulli, chap. xv. § IG. 
 
VEK. 17 — 19.] ST. Paul's epistle to the philippians. 103 
 
 St. Clirj^sostom '^ points out how tlie prospect of deatli, 
 even martyrdom, is a source of joy and gladness to ttie 
 Christian : *' And if thou disbelievest our sayings, hearken 
 to them that have seen the countenances of the martyrs 
 in the time of their conflicts, how when scourged and flayed 
 they were exceeding joyful and glad, and when exposed 
 upon hot irons rejoiced and were glad of heart, more than 
 such as lie upon a bed of roses. Wherefore Paul also said, 
 when he was at the point of departing hence, and closing 
 his life by a violent death, ' I joy, and rejoice with you all.' 
 Seest thou with what exceeding strength of language he 
 invites the whole world to partake in his gladness ? So 
 great a good did he know his departure hence to be, so 
 desirable and lovely, and worthy of prayer, that formidable 
 thing, death ! " 
 
 18. For the same cause also do ye joy, and rejoice 
 with me. 
 
 His meaning is, The joy must not be only on my part. 
 My desire is that you should share in my joy,- and con- 
 gratulate me on the prospect of my martyrdom, since it 
 is well said^ of the martyrs that they enter at once upon 
 their reward, " leaving the world to seek heaven ; quitting 
 men to stand amidst angels ; breaking through all worldly 
 impediments to stand free in the sight of God ; to gain a 
 heavenly kingdom without any delay ; to become the col- 
 league with Christ in suflering for the Name of Christ ; by 
 the Divine mercy to be made the judge of one's own judge." 
 We gather from this verse that it is necessary that the af- 
 fections of the people shovild answer to the afiections of 
 their teacher. See Acts xx. 31 and 37, where the 'tears' 
 of the Apostle are responded to by the ' tears ' of the 
 elders of Ephesus. 
 
 19. He here affords further consolation to the Philippians, 
 by promising to send St. Timothy to them. He had said ^, 
 
 " Horn. XXXV iii. 4, in Matk. ^ St. Cyprian, Ep. xxxi. 3. See also 
 
 Ep. Iviii. 2—4. ^ Vcr. 4. 
 
104 COMMENTARY ON [CHAP. II. 
 
 " Look not every man on liis own tilings, but every man 
 also on the things of others," and he now puts this doctrine 
 into practice, by depriving himself of the services of Timothy, 
 at a time when he much needed them, for the good of the 
 Philippians. 
 
 But I trust in the Lord Jesus to send Timotheus 
 shortly unto you, 
 
 " See how he refers everything to Christ, even the mis- 
 sion of Timothy '■J^ He docs not absolutely promise, but his 
 meaning is, I have a good hope that God will grant me 
 this. Compare James iv. 15, a formula that should ever 
 be adopted by Christian people. 
 
 The use of the particle Se (eX7r/^<w Se) in this sentence 
 is worthy of observation. The Apostle breaks off his dis- 
 course and proceeds to something fresh, as if he said, I am 
 unwilling to spend more time in exhorting you to imity, 
 love, and humility, because Timothy wall come to you, who 
 will enter fully upon these topics, and will correct by word of 
 mouth anything among you that may require amendment. 
 
 that I also may be of good comfort, 
 
 " Again he joins his own good with that of the Phi- 
 lippians '*." 
 
 when I know your state. 
 
 'yvovs TO, irepl vficov, " qute circa vos sunt;" i.e. when 
 I know that all is going on well, and that you are making 
 steady progress in the doctrine of Christ ; for as long as 
 I have no intelligence, fear and anxiety possess me, lest some 
 evil should have happened to you. 
 
 It is to be observed that the sending of St. Timothy at 
 this particular juncture was " a proof of excessive care ; for 
 when he could not himself be with them, he sent his dis- 
 ciples, as he could not endure to rcinain, even for a little 
 time, in ignorance of their state. For he did not learn all 
 things by revelation of the Sjiirit ^." 
 
 ' St. Chrysostom. " Estius. ^ St. Chrysoitoin. 
 
VER. 19, 20.] ST. Paul's epistle to the philippians. 105 
 
 The example of St. Paul should teach ministers that it is 
 only when they postpone all considerations (more particu- 
 larly their own private griefs and crosses) to the good of 
 their flock that they can hope to receive abundant fruit. 
 
 20. For I have no man like-minded, 
 
 Wordsworth" well remarks on the use of the word * for' 
 at the commencement of this verse, that it is " a remarkable 
 reason. St. Paul in the time of his trial sends Timothy 
 away from himself at Rome to Philippi, because he has no 
 one who is like-minded with himself, and therefore no one 
 will be so earnest and affectionate in his love and care for 
 them. He gives to others what he loved best and what he 
 needed most for himself." 
 
 The notion of iaoylrvxos {' like-minded') among Greek 
 writers appears to be the same as ta-os ifif} '^v'xj}, 'equal 
 to my own soul,' such, for example, as Patroclus was to 
 Achilles. And this is the meaning here ; not to express what 
 love St. Timothy had for the Philippians, but how highly 
 he was valued by St. Paul, being, as it were, his second self; 
 so that when he came to them they should believe a 
 second Paul had come. There is also a reading Icro^vyov. 
 Hammond prefers the marginal translation ' so dear to me.' 
 But this gives an inferior sense. Compare Aristotle, Eth. 
 Nic., xxix. ix. §§ 4, 5, earl yap 6 (jitkos dWos avTos. 
 
 It is plain that the Apostle's words, ' I have no man,' &c., 
 must be understood only of those who were then present with 
 him, and cannot be referred to Titus, Luke, or Clement, who 
 were his disciples and companions, but who doubtless were 
 absent at this particular time. 
 
 St. Augustine '^ says, " In the midst of hirelings the shep- 
 herd groaned ; he sought some one who would sincerely love 
 the flock of Christ, and about him, among those who at that 
 time were with him, he found none. Not that in the Church 
 of Christ there was then, save Paul the Apostle and Timothy, 
 no man who would naturally care for the flock ; but it so 
 fell out, that at the time when he sent Timothy, he had not 
 
 ' Greek Testament. =• Horn. xlvi. 5, in Job. 
 
106 
 
 COMMENTARY ON 
 
 [chap. it. 
 
 about him any other of his sons ; only hirelings were with 
 hiin, men ' seeking their own, not the things which are 
 Jesus Christ's.' And yet he, naturally caring for the flock, 
 chose rather to send his son, and to be left in the midst of 
 hii-eliugs." 
 
 who will naturally care for your state. 
 
 * Naturally,' r^vrjalws, "germane, vere, cordate et realiter^;" 
 i. e. with genuine affection. It means that St. Timothy would 
 take care of the Philippians as if he were one of them. Or, 
 better, as having an interest in St. Paid's spiritual relation- 
 ship to them : possibly also because Timothy was with St. Paul 
 at the time when he first converted the Macedonians. The 
 same word occurs 2 Mace. xiv. 8. 
 
 21. For all seek their own, 
 
 Compare 1 Cor. x. 24. * AIL' This word must be under- 
 stood with some limitation. It is intended to shew the general 
 rather than the entire state of self-seeking into which they 
 had unhappily fallen^. The Apostle is referring to those 
 (a very numerous body, alas ! in all branches of the Church) 
 who seek for ease and quiet at the expense of truth, and who 
 are indisposed to suffer anything in mind, body, or pocket, 
 for the sake of Christ. There is also, no doubt, a reference 
 to those who only profess Christianity for the sake of gain; 
 seeking for the prizes and honours which the Church has 
 to give. 
 
 St. Chrj^sostom refers the expression 'their own' to their 
 own comfort, their own safety. " But whj^," he asks, " doth 
 he lament such things as these ? To teach us, his hearers, 
 not to fall in like sort, to teach his hearers not to seek for 
 remission from toil ; for he who seeks remission from toil 
 seeks not the things that are Christ's, but his own. "We 
 ought to be prepared against every toil, against every 
 distress." 
 
 •= Cornelius i\ Lnp. 
 
 ' " Non absolute ct simpliciter ; ncc 
 eiiini Faulus et Apostoli qn.a>iTbant 
 qiuu sunt sua, scd (^luu .losu Cliri.sti. 
 ' Umnes,' ergo, id est, plcriquu oinues, 
 
 passim omnes, plurimi." — Cornelius a 
 
 Lap. 
 
 Ikngel exclaims, " O quam multi 
 sua causa pii sunt, quanquam non 
 sunt ' hostes,' " chap. iii. 18. 
 
VER. 20, 21.] ST. Paul's epistle to the philippiaists. 107 
 
 St. Aug'ustine s says of self-seekers, " They preach, mercy 
 and truth, and do not mercy and truth. But by preaching 
 it they know it, for they would not preach it unless they 
 knew it. But he that loveth God and Christ, in preaching 
 the mercy and truth of the same doth himself seek her for 
 Him, not for himself; that is, not in order that himself may 
 have by this preaching temporal advantages, but in order 
 that he may do good to His members, that is, His faithful 
 ones, by ministering with truth of that which he knoweth, 
 in order that he that liveth no longer for himself, may live 
 but for Him that for all men hath died." 
 
 The same Father '\ commenting on the words, "0 God, my 
 life I have told out to Thee," continues, " If therefore thou 
 livest, and livest not by thyself, because that thou shouldest 
 live He hath granted ; tell out thy life, not for thyself, but 
 for Him ; not thine own things seeking, not for thyself 
 living, but for Him that for all men hath died. For of cer- 
 tain reprobate men what saith the Apostle ? * For all men 
 seek their own things, not the things which are of Christ 
 Jesus.' If for this reason thou tellest out thy life, in order 
 that it may profit thee, and other men it may not profit, for 
 thyself thou tellest it out, not for God ; but if so thou tellest 
 out thy life, in order that other men also thou mayest invite 
 to receive life, which thou, too, hast received, thou tellest 
 out thy life to Him from Whom thou hast received, and thou 
 shalt have a reward more ample, because even out of that 
 which thou hast received not migrateful thou hast shewn 
 thyself." 
 
 And again ' : " Many men seek to learn His (God's) mercy 
 and truth in His books. And when they have learned, for 
 themselves they live, not for Him; their own things they 
 seek, not the things which are of Jesus Christ ; they preach 
 mercy and truth, and do not mercy and truth." 
 
 not the things which are Jesus Christ's. 
 
 i. e. which tend to His honour and glory in the salvation 
 of souls. 
 
 e In Ps. Ixi. 9. " In Ps. Ivi. 14. ' Ps. Ixi. 9. 
 
108 COMMENTARY ON [cHAP. IT. 
 
 22. But ye know the proof of him, 
 
 We meet with the word Boki./j,i] Kom. v. 4 ; 2 Cor. ii. 9, 
 viii. 2, ix. 13, and xiii. 3. ' That I am not speaking at 
 random/ he says, ' ye yourselves know how many proofs 
 of his faith ho has already given.' Compare 1 Cor. xvi. 10. 
 St. Timothy had laboured among them at the first. See Acts 
 xvi. 1 — 3, xvii. 14, xviii. 5, xix. 22. This is one of the many 
 passages that shew the depth of St. Paul's aifection for him. 
 
 that, as a son with the father, 
 
 The Apostle would have written ' as a son a father, so 
 he served me,' but changes it to * so he served with me ; ' 
 and this he does from modesty and reverence, seeing that 
 we are not servants one of another, but all of God, in the 
 Gospel'. Compare Nehem. vii. 2. 
 
 " Concinne loquitur, partim ut de filio, partim ut do col- 
 lega ; sic iii. 17 se ut typum sistit, et tamen av/ii/jiifirjrds, 
 ' ima imitatores,' non mere ' imitatores' esse jubet ™." 
 
 he hath served with me 
 
 The force of the word 'served' (iSovXevcre) must not be 
 overlooked. It means ' served as a slave,' — a Roman mode 
 of expression, the father having by Roman law the same 
 power over a son as over a slave. 
 
 in the Gospel. 
 
 els TO evayyekiov, 'unto the Gospel ;' i. e. in teaching and 
 promoting the spread of the Gospel. Younger ministers 
 should learn from the example of St. Timothy to shew that 
 reverence to their elder brethren, particularly the bishops, 
 which becomes theh years and experience, while the spi- 
 ritual rulers of the Church should remember that those who 
 are entrusted to their charge stand to them in the relation 
 of sons. It is forgetfulness of this hallowed bond of con- 
 nection that is the fruitful source of so much oppression on 
 the part of those who govern, and of disobedience in the 
 
 ' Alford. " Bciigel. 
 
VER. 22 — 24.] ST. PAULAS EPISTLE TO THE PHILIPPIANS. 109 
 
 governed. No form of Church government can ever be 
 successful where the notion oi paternity is lost sight of. 
 
 St. Chrysostom ° says that "Paul's humility is shewn here, 
 by thus associating Timothy with himself ; " and Caietan 
 well remarks that the Apostle commends him thus highly 
 in order that the Philippians may the better understand 
 the greatness of the favour he has done in sending him. 
 
 23. Him therefore I hope to send presently, so 
 soon as I shall see how it will go with me. ' 
 
 i. e. how my imprisonment shall end, — coy av aTriSa), 
 " I shall have seen, as from a point from which I am able 
 to contemplate the things around and concerning me ; not 
 only the issue of my trial, but also my ovni consequent move- 
 ments." Compare Jonah iv. 5, where it is said that the pro- 
 phet went out of the city, and took his seat in front of it, 
 €a>s ov diTiSr] to ecrraL rf] TroXec. 
 
 ' How it "will go with me,' ra Trepl e/jui — " quae circa me 
 sunt." It is plain from these words that the Apostle was 
 by no means certain what the result of his imprisonment 
 would be ; and it is probable that the departure of St. Ti- 
 mothy was delayed for the present, in consequence of his 
 assistance being indispensable to him. 
 
 St. Bernard draws a beautiful spiritual lesson from these 
 words : " Whatsoever," he says, " relates to the body, 
 whether good or evil, is external, and cannot touch him 
 who is within. Wherefore the Apostle lying in filth of 
 body and in chains, and, as far as his body was concerned, 
 crowned with tribulation, says, I will send Timothy unto you, 
 that ye may know the things which are around me. ' The 
 things which are around me,^ he says, that is, in the out- 
 ward man, in the outward clothing of the flesh, but which 
 do not touch me myself, who am within." 
 
 24. But I trust in the Lord that I also myself 
 shall come shortly. 
 
 Compare chap. i. 25. "See how he depends in all on 
 God°." This verse is evidently added to confirm what he 
 
 " Horn. i. in 2 Cor. • St. Chrysostom. 
 
110 COMMENTARY ON [CHAP. II. 
 
 had already said in ver. 15, lest they should think that he- 
 cause he sent Timothy he did not intend to come himself. 
 
 25. Yet I supposed it necessary 
 
 i. e. for 3'our comfort^ while the journey of Timothy was 
 delayed. 
 
 to send to yon Epapliroditus, 
 
 He is not mentioned elsewhere, except in chap. iv. 18. 
 The name was a common one. Some have supposed him to 
 be identical with Epaphras, (see Col. i. 7, iv. 12; Philem. 
 23,) but the grounds for such a supposition appear to be 
 insufficient. 
 
 Here follow five titles of commendation which St. Paul 
 applies to Epaphroditus. 
 
 my brother, 
 
 (1.) A fellow Christian, in the sense in which all the bap- 
 tized make up one great family, and so are brethren ; or 
 (2.) in the still higher sense in which all who have been 
 called to the ministry of the Church are brethren. 
 
 and companion in labour, 
 
 i. e. in preaching the Gospel : avvepyos means * col- 
 league.' 
 
 and fellow-soldier, 
 
 avarpaTKorrjv, (see Philem. 2) ; this expresses more than 
 avvepyov, {' colleague/) it implies a fellowship in contests 
 and dangers for the cause of Christ, a brotherhood in arms. 
 There are many who will work zealously enough in time of 
 peace, but are not prepared to fght when the time of peril 
 comes. The faithful Christian must be prepared to do both. 
 See 2 Tim. ii. 3. 
 
 but your messenger, 
 
 airocrToXov. It is commonly inferred from the use of 
 the term ' Apostle,' which is here applied to Epaphroditus, 
 that he was Bishop of the Church at Philippi, and, as such, 
 set over those who in the opening of the Epistle are called 
 'Bishops and Deacons.' This is the opinion of Theodoret, 
 and it has been largely adopted. Hilary says of Epaphro- 
 
VER. 25, 26.] ST. Paul's epistle to the philippians. Ill 
 
 ditus, "he was their apostle, made so by the Apostle ;'' 
 i. e. he was constituted their Apostle (Bishop) by St. Paid. 
 But, as he was also the messenger of the Church at Phi- 
 lippi, having carried their contributions to St. Paul, it is 
 not impossible that the word airoa-roXos may have been 
 purposely used in this place, to express the twofold character 
 of Epaphroditus, messenger and bishop. 
 
 It is to be observed that the word airoaToXos means origi- 
 nally * one sent.' It was translated into Hebrew by the word 
 malach, signifying ' messenger.' This, when re-translated 
 into Greek, became ayyeXos. Hence we see why the oriental 
 St. John calls the Bishops by the name of ajyeXot p. 
 
 and he that ministered to my wants. 
 
 Kal Xeiroupjou rrjs ')(^pelas fxov. The word Xeirovpyos is 
 applied to Epaphroditus, as if he were discharging a jJublic 
 office, the person so called being properly a citizen who un- 
 dertook a XeiTovpjLa. See remarks on ver. 30. This is the 
 last, bu.t not least honourable, commendation of the services 
 of Epaphroditus. The Philippians had sent money by his 
 hand, in the first place to supply the needs of St. Paul him- 
 self, and then to enable him to help the poor at Pome. This 
 is called ^joe/a Acts ii. 45, iv. 35, vi. 3, xx. 34, xxviii. 10 ; 
 Eph. iv. 28 ; Phil. iv. 16. 
 
 26. For he longed after you all, 
 
 eimroOoiv rjv, (ISelv must be supplied here : it is found 
 Pom. i. 11 and 2 Tim. i. 4). The expression signifies such 
 a vehement desire as is impatient of delaj^s. His heart was 
 among his flock at Philippi. He did not merely desire to 
 see those of his own household, but all the Philippians, 
 shewing how wide his afiections were. 
 
 and was full of heaviness, because that ye had 
 heard that he had been sick. 
 
 It was not on account of his own svjferings that Epaphro- 
 ditus grieved, but for the distress and anxiety which he 
 knew the report of his dangerous sickness would cause 
 
 P Rtv. i. 20. 
 
112 COMMENTARY ON [CHAP. II. 
 
 among tlie Philippians. An admirable example of devoted 
 zeal for tlie welfare of his flock wliicli it -will be good for 
 ministers to have constant!}' before their eyes ! 
 
 St. Chrysostonii quotes this among other passages of Holy 
 Scripture to shew that the saints had infirmities, lest they 
 should exalt themselves above measure, or lest they should 
 be exalted, and, as it were, deified by others. " For if," he 
 says, " when this was the case, (i. e. when they were liable to 
 sickness, &c.) the people accounted them to be gods,' and 
 prepared to do sacrifice to them, sajdng the gods are come 
 doA^Ti to us in the likeness of men^', had such infirmities not 
 existed, to what extent of impiety might not men have pro- 
 ceeded when they beheld their miracles ?" 
 
 27. For indeed lie was sick nigh unto death : 
 
 This sickness of Epaphroditns was caused by his assiduous 
 attendance upon St. Paul, hence the marked way in which he 
 makes mention of it. 
 
 but God had mercy on him ; 
 
 i. e. by restoring him to health, no doubt in answer to 
 the Apostle's prayers, though with his usual modesty he 
 suppresses all mention of this. We gather from this place 
 that, since Epaphroditus was not recovered by the gift of 
 healing, then frequent in the Church, that gift was not 
 exercised by those to whom it was given simplj' at their own 
 pleasure, but in obedience to a special and Divine instinct. 
 
 St. Paul here shews how recovery from sickness is a mercy j 
 especially against those who held that life was an evil in 
 itself. In answer to those who might object, that "if to 
 depart and be with Christ is far better," how does the Apo- 
 stle say that he obtained mercy, St. Chrysostom rephes, 
 " I would rather ask why the same Apostle says that to 
 abide in the flesh is more needful for you ? For as this was 
 needful for him, so too for this man, who Avould hereafter 
 depart to God with more exceeding riches, and greater bold- 
 ness. Hereafter that woidd take place, even if it did not 
 
 'I lloiu. X. 7, ou tbo Statues. ^ Acts xiv. 11. 
 
VER. 27, 28.] ST. Paul's epistle to the philippians. 113 
 
 now, but the winning souls is at an end for those who have 
 once departed thither. In many places, too, Paul speaks 
 according to the common habits of his hearers, and not 
 everywhere in accordance with his own heavenly wisdom, 
 for he had to speak to men of the world who still feared 
 death." 
 
 It is plain that St. Paul is speaking in this place of death 
 considered by itself. 
 
 and not on him only, but on me also, lest I should 
 have sorrow upon sorrow. 
 
 The second ' sorrow' refers of course to his imprisonment, 
 and the sufferings consequent upon it. He would doubly 
 grieve if, as Grotius says, "ad vincula accessisserit jactura 
 amici." This verse plainly shews that God does not require , 
 of men the dirddeLa of the Stoics, but the (TvixirdOeia of 
 Christians. 
 
 28. I sent him therefore the more carefully, 
 a-TrovSaLoripois, — festinantius, — diligentius. St. Ambrose 
 renders it sollicitius, others studiosius. The meaning is^ that 
 the Apostle took the earliest possible opportunity of de- 
 spatching him. 
 
 that when ye see him again, 
 
 * Again,' i. e. after his sickness, and on his return amongst 
 you. 
 
 ye may rejoice, 
 
 as it was most natural they should. 
 
 and that I may be the less sorrowful. 
 
 When I hear of his safe arrival, and so become partaker 
 of your joy. This is an unusual form of expression, and it 
 should be observed that he •does not say ' that I should be 
 altogether without sorrow,' but 'less sorrowful,' evidently 
 implying that as long as he was in the flesh his soul could 
 never be wholly free from sorrow. See Pom. ix. 1, 2 ; 
 2 Cor. xi. 29. 
 
 Q 
 
114 COMMENTARY ON [cHAP. II. 
 
 29. Receive him therefore in the Lord 
 
 * In the Loi'd,' propter Dominum ; i. e. as an ambassador 
 of Christ. 1 Cor. iv. 1. 
 
 with all gladness ; 
 
 "NVitli deep and fervent Christian joy. The Apostle may 
 be supposed to distinguish between the gratification of simply 
 seeing a friend, and the holy joy which would be superadded 
 in the case of those who are brethren in the faith. This ex- 
 pression must not be regarded so much as a command, (for 
 they were not likely to fail in joy at the arrival of Epaph- 
 roditus,) as a token of approval at what they would do. 
 
 and hold such in reputation : 
 
 See 1 Cor. xvi. 18 ; 1 Thess. v. 12 ; 1 Tim. y. 17. Not 
 merely Epaphroditus himself, but all ministers who are like 
 him in zeal and love, are to be esteemed for their work's 
 sake. " All," says Haj^mo, *' who have the same faith, and 
 persevere in good works, as he." 
 
 How sadly the command of the Apostle contrasts with the 
 practice of the present day, when people have mostly learnt 
 to say, "ministris eorum nihil vilius !" 
 
 30. Because for the work of Christ he was nigh 
 unto death, 
 
 ' The work of Christ ;' i. e. work done for the honour and 
 glory of Christ, but specially here visiting St. Paul in prison. 
 All works of mercy are well called ' works of Christ,' since 
 they are done for His sake, and He reckons them as done 
 to Himself ^ 
 
 Observe, the Apostle does not say 'for my sake,' but 'for 
 the work of Christ ;' which shews that it was from love of 
 God that Epaphroditus acted. " It is probable," says St. 
 Chrysostom, " that on his arrival at the city of Rome, he 
 found Paul in such great and urgent peril, that those who 
 were accustomed to resort to him were unable safely to do so, 
 but were themselves in peril by their very attendance, and 
 that Epaphroditus, being of a noble nature, despised all 
 
 » Matt. XXV. 3G. 
 
VER. 29, 30.] ST. Paul's epistle to the philippians. 115 
 
 danger, that he might go in unto him and minister unto him, 
 and do everything which need required." 
 
 not regarding his life, 
 
 Tlapa^ovKevaafxevos rfj -^^vxv- " ^^t^ habita ratione 
 vitse*." Ilapa^ovXevo/jiat properly signifies ' I take counsel 
 contrary to my interest ;' and is a word used of those who 
 place themselves in jeopardy. 
 
 There is a reading, irapa^dXeva-dfMevos, which has found 
 much favour ; it means, " having staked his life." Either 
 reading gives a good sense. 
 
 to supply your lack of service toward me. 
 
 "Iva avaTr\ripd)<Tr] to vp.u>v vareprifia rrjs vrpo? P'G XeLTOup' 
 ryias ; i. e. inasmuch as you were at a distance, and so were 
 unable to minister to my temporal necessities, Epaphroditus, 
 acting as your messenger, supplied your place. See Philem. 
 1 3. " That which you were unable to fulfil, on account of the 
 distance that intervened between you, he fulfilled in your 
 stead"." The service {Xecrovpjia) was the contribution of 
 money which the Philippians sent by the hand of Epaphro- 
 ditus. The 'lack' {ucrTeprjfia) in this afiectionate 'service' 
 was their inability through absence to minister to the Apostle 
 themselves ; but this Epaphroditus filled up, (see 1 Cor. xvi. 
 17,) and in so doing risked his life. 
 
 There is a catachresis in the use of the word XetTovpyia, 
 which properly signifies the administration of a public office, 
 (see verse 25, where Epaphroditus is called XetTovpyos,) the 
 magistracy, for instance, or priesthood ; but it is here used 
 to signify the private ofiices of kindness shewn towards 
 St. Paul. As the word XeLrovpjia contains the notion of 
 discharging a public duty, it is probable that St. Paul em- 
 ployed it in order to check any feelings of pride that might 
 arise among the Philippians from having exercised towards 
 him a liberality greater than that shewn by other Churches. 
 
 Photius gives the following explanation of this verse : — 
 " Misistis quae mihi opus erant, et absentis meministis, ac 
 vestram beneficentiam ostendistis; supererat ad hscc omnia 
 
 ' Rosenmiiller. » Haymo. 
 
116 COMMENTARY OX [CIIAP. Til. 
 
 ut a vobis ad me missa recupcrarem, et hoc solum deerat : et 
 hoc ille (Epaphioditiis) implevit qxiando vestra ad me mu- 
 nera allaturus ad mortem usque accessit." 
 
 SUMMAHY OF CHAPTER III. 
 
 The Apostle cautions the Philippians to beware of the snares of 
 false apostles, and of carnal confidence, setting himself before 
 them as a living example of piety, which he earnestly exhorts 
 them to imitate. 
 
 The chief parts of this chapter are three : — 
 
 (1.) Dissuasive, He cautions them to beware of all corrupters of 
 true doctrine, with a special reference to Judaizing teachers : 
 ver. 1 to 3. 
 
 (2.) Demonstrative. He sets himself forward as a pattern, and by 
 reference to his own case shews that nothing pertaining to per- 
 fection is to be sought for out of Christ : vers. 4 to 16. 
 
 (3.) Hortatory. After he has spoken of himself as one who was to 
 be followed, he exhorts them to true piety: vers. 17 to 21. 
 
 In his treatment of these three heads we find many remarkable 
 passages, e.g. concerning the true joy of believers, circumcision 
 (concision), Christian perfection, the Advent of Christ, the ulti- 
 mate glorification of the body, &c. 
 
 CHAP. III. 
 
 Neakly the whole of this chapter is taken up with warn- 
 ings against false teachers. 
 
 Yer. 1. Finally, my bretlu'en, 
 
 rb XoLTTov, "quod superest." 
 
 The Apostle seems to have intended to conclude his Epistle 
 here, as he is wont to do, b}^ the word ro Xoiirov, or Xolttov, 
 or Tov XotTTov, as 2 Cor. xiii. 11 ; Gal. vi. 17 ; Eph. vi. 10 ; 
 2 Thcss. iii. 1 ; and by the word ^i^a/pere, 2 Cor. xiii. 11 ; 
 1 Thess. V. 10; but afterwards, when he had had a little 
 more time for reflection, to have added what follows. His 
 meaning is, I have already described to you in what your 
 
VEK. 
 
 1-] 
 
 ST. Paul's epistle to the philipptans. 
 
 117 
 
 salvation consists, viz. in Clirist alone ; and now what re- 
 mains but that ye rejoice in Him as in your chief good ? &c. 
 There woidd be peculiar force in this expression if we 
 believe that this was actually the last Epistle ever written 
 by St. Paul. 
 
 rejoice in the Lord. 
 
 *E,ejoice' is the sum and substance of the Epistle. See 
 remarks on ver. 3, and on chap. i. 4. But it is of spiritual 
 joy that he is speaking, as indicated by the addition of 
 * in the Lord,' ' propter Dominum,' " "Whether therefore 
 ye eat, or drink, or whatsoever ye do, do all to the glory of 
 God'';" or, "according to the will of the Lord," see 1 Cor. 
 vii. 39 ; or, " Avith joy which is worthy of the Lord." 
 
 Some regard the words -x^alpere iv Kvpiw merely as a form 
 of salutation, and translate, " Dominus vobis qusevis fausta 
 evenire jubeat." The same expression occurs chap. iv. 4. 
 
 We can easily understand why the Philippians should 
 need this exhortation to joy. There were many circum- 
 stances likely enough to depress them. Epaphroditus their 
 Bishop was away, and it was doubtful whether they would 
 ever see him again. St. Paul, to whom they were fervently 
 attached, was in prison at Pome, living in daily prospect of 
 a painful death, so that distresses and diificulties seemed to 
 be rising on all sides ; and, therefore, in writing to them the 
 Apostle endeavours to revive their drooping spirits. " You 
 no longer have," he says, ''cause for despondency. You 
 have Epaphroditus, for whose sake you were grieved. You 
 have Timothy ; I am myself coming to you ; the Gospel is 
 gaining ground. What is henceforth wanting to you ? 
 Rejoice^ !" Compare St. Paul's exhortation to the Ej^hesians, 
 chap, iii, 13, " Wherefore I desire that ye faint not at my 
 tribulations for you, which is your glory," and see Com- 
 mentary, in loc. 
 
 St. Chrysostom remarks that St. Paul calls the Galatians 
 ' children y,' but the Philippians * brethren,' and assigns as 
 
 V 1 Cor. X. 31. 
 
 * St. Chrysostom. 
 
 y Gal. iv. 19. " My little children, 
 
 of whom I travail in birth again until 
 Christ be formed in you." 
 
118 COMMENTARY ON [CHAP. HI. 
 
 a reason that when he aims to correct anything, or to shew 
 his fondness, he calls them ' children,' but when he ad- 
 dresses them with greater honour, ' brethren' is the title. 
 
 To write the same things to you, 
 
 Some suppose that the expression, ' the same things,' refers 
 either (1) to a lost Epistle ; this opinion is supposed to derive 
 confirnuition from a well-known passage in St. Polycarp's 
 Epistle to the Philippians ; or, (2) to the instruction which 
 he communicated to them by word of mouth whilst he was 
 among- them. Either of these explanations may be true ; 
 but, since joy is the groundwork of the wliole Epistle, it 
 seems better to refer ' the same things' to the w^ords ' rejoice 
 in the Lord,' which he has just used, and so w^e get a sense 
 in accordance with the general bearing of the Epistle. 
 Hence it wall appear that St. Paul thought it good for the 
 spiritual advancement of the Philippians to be constantly 
 speaking about joy ; it was a topic that could not too often 
 be repeated ; and so St. Augustine ^ is careful to admonish 
 preachers to continue repeating the same topic, till by the 
 gesture and coimtenance of their heai-ers they perceive that 
 they understand it. That this was the plan which he him- 
 self adopted in his discourses may be gathered from the fol- 
 lowing^: " AVe have often impressed upon you, beloved, 
 what we do not fear to reiterate frequently ; in order that, 
 since many of you possibly cannot read, either because they 
 have no leisure or know not letters, at least by constantly 
 listening they may not forget their healthful faith. Cer- 
 tainly by repeating them we may appear troublesome to 
 some, w^hilc, however, we may be building up others. For 
 we are well assured that there are many of retentive memory, 
 and careful reading in Holy Writ, who know what we are 
 about to say ; and perhaps they w^ish us to say what they 
 do not know. But if they are quicker, let them see that 
 they are travelling with others not so quick ; for when two 
 persons of different speed arc travelling in company, it is 
 in the power of the quicker, and not of him who is more 
 
 ' De Doctr. Christ. " In Ps. xci. Scrm. 2. 
 
VER. 1, 2.] ST. Paul's epistle to the philippians. 119 
 
 slow, to give or deny his company ; because if the swifter is 
 pleased to do his utmost, the slower will not keep up with 
 him, and so he must needs rein in his own speed, in order 
 not to leave his fellow-traveller behind." 
 
 So also St. Chrysostom, who says *", " The nature of man is 
 slothful, and needs much reminding. The earth, when it 
 has once received the seed, straightway gives forth its fruits 
 and needs not a second sowing ; but with our souls it is not 
 so, and one must be content, after having sown many times, 
 and manifested much carefulness, to be able once to receive 
 fruit." The same Father also says '', " Physicians often use 
 the same remedy." 
 
 It is a well-known saying of Socrates, ov fiovov del ravrd, 
 dWd Kol irepl tcov avroiv. 
 
 to me indeed is not grievous, 
 
 e/tot [xkv ovK oKvrjpov — "Me quidem neutiquam piget," 
 or, "nunquam id per desidiam aut torporem omiserim." 
 There seems, however, to be a notion of cowardice involved 
 in the word oKvqpov, and then the meaning will be that for 
 him to write what he is about to write next, viz., cautions 
 against 'dogs,' &c., does not arise from coiuardice on his 
 part, but from regard to their safety, it being for their spi- 
 ritual good to be thus warned and admonished by him. 
 
 but for you it is safe. 
 
 i. e. useful and salutary ; so that the constant repetition 
 may have the effect of confirming you in the faith. 
 
 Seneca'' well remarks, " Etiam aperta monstrare pluri- 
 mum prodest. Interdum enim scimus, nee attendimus. Licet 
 nil doceat admonitio, excitat tamen et continet memoriam, 
 nee patitur elabi." 
 
 2. Beware of dogs, 
 
 BkeTrere rous Kvvas, literally, ' the dogs,' the article seem- 
 ing to point to persons who were ivell-known. The Jews 
 were accustomed to call the Gentiles by this name ; and so 
 our Blessed Lord, speaking according to the common practice 
 
 ^ Horn, xviii. 1, iu .Job. '^ Horn. li. in Joli. '' Ep. 95. 
 
120 
 
 COMMENTARY OX 
 
 [chap. Ill, 
 
 of the country, used the word^: ''It is not meet to take 
 the children's bread, and to cast it to dogs." (Compare 
 Deut. xxiii. 18, and Matt. vii. 6.) But now the Apostle 
 hurls back the name, and all the odium belonging to it, to 
 the Jews. Henceforward God's relation with them is re- 
 versed ; they are the ' dogs,' as they have shut themselves 
 out of the covenant, and the Gentiles are the ' children.' 
 Compare with this verse Rev. xxii. 15. 
 
 St. Chrysostom asks, " Whom does he style * dogs ' ?" and 
 then replies, " there were at this place some of those, whom 
 he hints at in all his Epistles, base and contemptible Jews, 
 greedy of vile lucre and fond of power, who, desiring to draw 
 aside many of the faithful, preached both Christianity and 
 Judaism at the same time, corrupting the Gospel. As then 
 they were not easily discernible, therefore he says ' beware.' " 
 
 Cornelius a Lap. says such false teachers are well likened 
 to ' dogs,' " because they bark after us, and bite like dogs." 
 
 And so Caietan, " He calls the false apostles * dogs,' be- 
 cause after the fashion of dogs they barked against Paul." 
 
 beware of evil workers, 
 
 Tov<i KUKovs ip'ydras, literally, 'the evil workers,' not so 
 much the Gnostics, as the Judaizing teachers. The Apostle 
 points out a class of people who actually worked, and that 
 profcssedl}^ for the Gospel, but who all the while wei-e working 
 amiss ^ St. Irenaeus ^ well describes these people as like those 
 who oflfer water mixed with chalk instead of milk. They adul- 
 terate the pure word of God. 
 
 Observe, there is a distinction to be drawn between * evil- 
 workers ' and 'evil-doers.' The former expression denotes 
 far more activity'- and zeal, and implies a kind of propa- 
 gandism of evil. 
 
 In another place'' St. Paul calls these people 'deceitful 
 workers ;' and again ', " For they that are such serve not 
 our Lord Jesus Christ, but their own belly ; and by good 
 words and fair speeches deceive the hearts of the simple." 
 
 <= Mutt. XV. 26. 
 
 ' " Eos quos quo ad verba iloscripsit 
 canos, (luo ad facia dcsciibit nialos 
 ojifrarjas." — Cuitdiii. 
 
 « Adv. User., lib. iii. c. 19. 
 •" 2 Cor. xi. 13. 
 ' Rom. xvi. 18. 
 
VER. 2, 3.] ST. Paul's epistle to the philippians. 121 
 
 By the threefold use of the word ' beware ' (/SXeTrere) in 
 this verse the Apostle wishes to indicate the exceeding watch- 
 fidness that should be shewn on the part of Christians against 
 the machinations of those whom he is describing. 
 
 The way in which he uses the words ' dogs,' * evil workers,' 
 * concision,' is very remarkable. His object in the open- 
 ing verses of this chapter is to put the Philippians on their 
 guard against false teachers, whom he prefers not simply to 
 mention by name, but to designate by epithets which would 
 have the double effect of putting them in the most unfavour- 
 able light, and affording an insight into the nature of their 
 devices. It has been thought that the terms which he here 
 applies to these Judaizing teachers point out this Epistle as 
 the last which was written by St. Paid. In earlier Epistles 
 he had spoken of the same things with greater gentleness, 
 but now, since ample warning had been given, and it was 
 possible he might never be able to testify against them 
 again, he adopts a severity of tone suited to the magnitude 
 of the danger. 
 
 beware of the concision. 
 
 BXeTrere ttjv Kararoixriv. The Jews are frequently called 
 " the circumcision ''," (the abstract being put for the concrete,) 
 but St. Paul no longer allows them the dignity that of old 
 used to belong to this name ; and while claiming for Chris- 
 tians the glorious title of the true circumcision, by a most 
 felicitous form of expression he designates the Jews as the 
 KUTarofjiri, or 'the sham-cision,' (if such a word might be 
 allowed,) since they did nothing else than cut off the flesh. 
 No doubt also the notion of cutting themselves off from 
 Christ is contained in this word, (see Gal. v. 2, 3,) and also 
 of cutting up the Church into factions, since Karare/jLveiv 
 means in partes lacerare. 
 
 3. For we are the circumcision, 
 
 i. e. the true circumcision ; q. d. * if you wish to seek for 
 circumcision, you will find it among us.' See Rom. ii. 28, 29, 
 
 '' Kom. iii. 30, iv. 9 j Gal. ii. 9. 
 R 
 
122 COMMENTARY ON [CHAP. III. 
 
 and iv. 11, 12. Haymo says, "All we who believe aright 
 are spiritually circumcised," i. c. in heart and affections. 
 This is, of course, in strong contrast with ' the concision * 
 in verse 2. 
 
 St. Augustine ^ points out why the Apostle says " we are 
 the circumcision," instead of "we have the circumcision." 
 " Understand that he intended hereby to express this, ' We 
 are righteousness.' For circumcision is righteousness. But 
 it sets forth the value of it more that he expresses it by say- 
 ing that we are righteousness, than by saying that we are 
 righteous ; yet so as that when he saj^s that we are righte- 
 ousness, we should understand righteous." 
 
 which "worship God in the spirit, 
 
 01 irvevfJiaTi ©eS \aTpevovTe<i. This might be rendered 
 'who worship God the Spirit,' and would then (according 
 to St. Ambrose'") furnish a proof of the Divinity of the 
 Holy Ghost ; the use of the word Xarpevovre^ giving ad- 
 ditional force to this interpretation. Some MSS. read ©eov, 
 and then the sense would be, ' who worship the Spirit of 
 God.' St. Augustine ^ favours this ; but adds that most of 
 the Greek codices read Oecp. There is, however, no satis- 
 factory reason why the Apostle should be thought to be 
 speaking in this place of the Holy Ghost, not to mention 
 that the article is omitted before Trvev/xart. The expression 
 seems to = 7rvev/jiaTiK(i)<i, being in direct contrast to eV aapKi 
 which follows. In this case the sentence will run, ' who 
 worship God spiritually,' (see John iv. 24 ; Rom. vii. 6,) 
 and not with fleshly ordinances only as the Jews, (see 
 Isaiah xxix. 13,) ' the spirit' referring to the inner man°. 
 
 and rejoice in Christ Jesus, 
 
 Not in Moses, the Jewish lawgiver, as St. Anselm says, 
 nor yet in our own merits, but in Christ, do we boast our- 
 selves ; so that not only do we * worship God in spirit,' but 
 we glory in Jesus as our Messiah, from which it appears 
 again that we are ' the circumcision.' 
 
 ' Serm. cxix. 2, in Nov. Test. I " Serm. cxix. 1, in Nov. Test. 
 
 "> De Spir. Sanct. 2. c. 6. | " Uoin. vii. 22; 2 Cor. iv. 16. 
 
VER. 3, 4.] ST. PAULAS EPISTLE TO THE PHILIPPIANS. 123 
 
 and have no confidence in the flesh. 
 
 To have confidence in the flesh is to rely on external ordi- 
 nances as things which wlQ commend us to God ; particularly- 
 such grounds of confidence as are mentioned by the Apostle 
 in verse 5. Haymo explains this of circumcision, which no 
 doubt is referred to primarily, though not exclusively. St. 
 Augustine p says, " He had his eye on some who had confi- 
 dence in the flesh ; these were they who gloried of the cir- 
 ciuncision of the flesh." 
 
 St. Chrysostom shews with what propriety St. Paul could 
 contrast spiritual with carnal circumcision, since "if being 
 of the Gentiles, he had condemned the circumcision, and not 
 only the circumcision, but all those that adopted it out of 
 place, it would have seemed that he was denying it because 
 he wanted the high ancestry of Judaism, as being a stranger 
 to its solemn rites, and having no part therein ;" and there- 
 fore he immediately proceeds to shew that he has ample 
 ground for confidence, or boasting, in the flesh, whenever 
 he is pleased to use it. 
 
 4. Though I might also have confidence in the 
 flesh. 
 
 The expression Kal iv aapKi, 'even in the flesh,' is em- 
 phatic ; shewing that the Apostle Jiad grounds for boasting, 
 according to the judgment of men, if he chose to use them. 
 See 2 Cor. xi. 18, 21. 
 
 His object is to point out to the Philip plans (against 
 Judaizing teachers), that though he possessed those very 
 advantages which a Jew would prize most highly, yet he 
 willingly laid them all aside for Christ's sake. His example, 
 therefore, would be the best possible answer to those who 
 might endeavour to bring them into bondage to legal ob- 
 servances. 
 
 If any other man thinketh that he hath whereof 
 he might trust in the flesh, I more : 
 
 " Do not imagine," saith he, " that I despise what I have 
 
 P Serm. cxix. 3, in Nov. Test. 
 
124 COMMENTARY ON [CHAP. III. 
 
 not. A\Tiat great thing is it if a mean, common, ignoble 
 man despise nobility, and then make a show of real hu- 
 mility 1 ?" 
 
 The * I ' in this verse is highly emphatic, for though some 
 Jews may have possessed single advantages superior to St. 
 Paul, yet none could have surpassed him in the aggregate ; 
 and the word ' thinketh ' is probably used to shew that there 
 was no real ground for glorying. 
 
 " It was well to say * thinketh,' either inasmuch as they 
 really had no such confidence, or as that confidence was no real 
 confidence, for all was by necessity, and not of choice ''." 
 
 Here follow seven particulars in which the Apostle might 
 have gloried " in the flesh." 
 
 6. Circumcised the eighth day, 
 
 He mentions circumcision first of all, as it was the thing 
 above all others on which Israelites prided themselves ; and 
 ne adds 'the eighth day' ('7TeptTo/j,r] oKraij/juepos — abstract 
 for concrete) to shew that the rite was duly performed ac- 
 cording to God's ordinance, and that he was a true-born 
 Jew, and not a proselyte, having been circumcised as Isaac 
 and his descendants wei*e. " That is," says St. Augustine % 
 *'not a proselyte, not a stranger joined to the people of God, 
 not circumcised at an advanced age, but of my parents born 
 a Jew, I have the circumcision of the eighth day." 
 
 of the stock of Israel, 
 
 Understand * born ;' compare 2 Cor. xi. 22, " Are they 
 Israelites ? so am I ?" As the circumcision on the eighth 
 day shewed that he was not a proselyte, so this expression 
 points out that he was not born of proselyte parents, and 
 that he was not of the descendants of Ishmael and Esau 
 who were circumcised. 
 
 of the tribe of Benjamin, 
 
 See Rom, xi. 1, " For I also am an Israelite, of the seed 
 of Abraham, of the tribe of Benjamin." He adds this to 
 
 •> St. Augustine, Serm. oxix. 4, in Nov. Test. ' St. Chrysostom. 
 
 ' Serm. cxix. 5, iu Nov. Test. 
 
VER. 4 — 6.] ST. Paul's epistle to the philippians. 125 
 
 augment his dignity, for it was a high distinction to belong 
 to this tribe, (the descendants of Jacob's well-beloved son,) 
 since the first king was chosen from it, and when the rest 
 revolted it remained loyal. In addition to which, Jerusalem 
 was situated within its bounds. 
 
 an Hebrew of the Hebrews ; 
 
 Not merely a Jew, but one of pure descent, whose family 
 had never been defiled by a forbidden marriage. Compare 
 2 Cor. xi. 22. Caietan says, " Non ex Samaritis, non ex 
 admistis parentibus, sed ex parentibus Hebraeis, unde Abra- 
 ham originem duxit." So that these words must not be 
 considered as a mere repetition of what has gone before. 
 
 as touching the law, a Pharisee ; 
 
 " He is coming now to the circumstances dependent on his 
 own will," says St, Chrysostom, " for all those things were 
 apart from the will ; for his being circumcised was not of 
 himself, nor that he was of the stock of Israel, nor that he 
 was of the tribe of Benjamin." Compare Acts xxiii. 6, " I am 
 a Pharisee, the son of a Pharisee ; " and xxvi. 5, " After the 
 most straitest sect of our religion I lived a Pharisee." The 
 word 'law' means as far as discipline is concerned. 
 
 6. Concerning zeal, persecuting the Church ; 
 
 ' Zeal,' i. e. for the traditions of the Fathers. See Rom. 
 X. 2. The word ^-fjXos ('zeal') is sometimes used in Scrip- 
 ture in a good sense * and sometimes in a bad sense ". It is 
 plain that it must be taken here in a good sense, as signi- 
 fying the honourable emulation, with the consequent imita- 
 tion, of that which presents itself to the mind as excellent. 
 
 For more on this subject see Trench's " Synonyms of the 
 New Testament," p. 101 and following. 
 
 He mentions his * zeal,' because it would be quite possible 
 to be a Pharisee, and yet only a cold and indifferent one. It 
 was not so, however, with him ; for he had ' zeal,' and he 
 
 * John ii. 17 ; Eom. x. 2 ; 2 Cor. ix. 2. 
 Acts V. 17 i Rom. xiii. 13 j Gal. v. 20 ; James iii. 14. 
 
126 ' COMMENTARY ON [CHAP. HI. 
 
 shewed it by * persecuting the Church.' Compare 1 Cor. 
 XV. 9. 
 
 St. Augustine'' has the following upon this verse : "Among 
 his merits he enumerates that he was a persecutor ; * according 
 to zeal,' he says. What zeal ? I was not, says he, an inac- 
 tive Jew ; whatsoever it was that seemed contrary to my law 
 I bore impatientl}', I followed up vehemently. This was, with 
 the Jews, nobility ; but with Christ is sought humility." 
 
 touching the righteousness which is in the law, 
 blameless. 
 
 i. e. such righteousness as the Law can give to those who 
 obey its precepts. The Apostle keeps for the last place that 
 which was of the highest importance, viz. the exact fulfil- 
 ment of the Law; see Acts xxiii. 1; 2 Tim. i. 3. He is 
 careful in this place to mention ' righteousness,' " since it 
 is possible to be adventurous, or to act thus (i. e. shew zeal, 
 as he had done in persecuting) from ambition, and not out 
 of zeal for the Law, as the high priests did." So St. Chry- 
 sostom. 
 
 It is plain that 'blameless' must be taken in a limited 
 sense, as far as human observation could go, but not before 
 Gody. He did not say absolutely 'without sin,' but 'with- 
 out blame, ^ — Rosenmiiller explains, " Nihil unquam feci 
 morte aut verberibus dignum," — shewing that although he 
 sinned, yet his sins were not of such a character that any 
 one could fairly find fault with him on the score of legal 
 observances. Bp. Wilson interprets, "So as the Law never 
 took hold of me." After citing the examples of Zacharias 
 and Elisabeth % St. Augustine" goes on to say of St. Paul, 
 " He walked in the Law without blame, and what in him 
 was without blame, this made great matter of blame con- 
 cerning him." 
 
 It is highly interesting and instructive to notice in passing 
 the widely difierent way in which St. Paul speaks of his state 
 before and after his conversion. Before his conversion his 
 
 Horn. cxix. 5, in Nov. Test. y 1 Tim. i. 13, 14. » Luke i. 6. 
 
 ' Honi. cxix. 6, in Nov. Test. 
 
VER. 6 — 8. J ST. Paul's epistle to the philippians. 127 
 
 estimate of himself was " touching the righteousness which 
 is in the Law blameless" ^fter, " This is a faithful saying, 
 and worthy of all acceptation, that Christ Jesus came into 
 the world to save sinners; of whom I am chief ^\" Just as 
 a man that has acquired wealth may be a rich man with 
 respect to himself, but on mixing with other people may, 
 by comparison, appear only poor, so St. Paul, as long as he 
 was wrapped up in himself, and did not know God truly, 
 could never learn how great his poverty really was. 
 
 7. But what things were gain to me, those I 
 counted loss 
 
 It is well worthy of observation that althovigh ' gain' 
 (KepSr]) in this verse is plural, ' loss' (^nj/jiia) is singular. 
 It is as if it was but this one ' loss ' that he saw in all the 
 'gains' of which he has been speaking. The antithesis 
 between the two words is very remarkable ; he depresses 
 his former position and attainments as much as he had 
 previously exalted them. It is also to be observed, as 
 St. Ambrose, Augustine, and Qi^cumenius point out, that 
 he is not speaking absolutely here of the Law, but of the 
 ' righteousness which is in the Law.' And this is plain 
 from verse 9, where he says, " not having mine own righte- 
 ousness which is of the Law," &c. It was this ' righteous- 
 ness,' which he had achieved in the Law, and not the Law 
 itself, which he calls 'loss' and 'dung.' 
 
 for Christ. 
 
 i. e. ' that I might embrace Christ as my Saviour.' It would 
 have been in vain that the Apostle abandoned the Jewish 
 ritual unless something better had been substituted for it. 
 
 St. Gregory Nazianzen, who was famous for his learning, 
 used to rejoice like the Apostle that he had something of 
 value that he might count 'loss' for Christ's sake. A noble 
 ground of boasting. 
 
 8. Yea doubtless, and I count all things but loss 
 The Apostle rises in fervour. Not merely did he count 
 
 *> 1 Tim. i. 15. 
 
128 COMMENTARY ON [cHAP. III. 
 
 his Jewish birth and education and his other past-' gains' to 
 be ' loss ;' but he reckons all possible things, including life 
 itself, to be but ' loss.' Not only what he has already pos- 
 sessed, or still has, but what it is possible for him in any 
 way to acquire, all this he counts but * loss.' 
 
 The use of the present tense, rjyov/xai, {' I count,') is em- 
 phatic. As Caietan says, " I not only have counted, but at 
 the present time continue so to count ;" i. e. after long ex- 
 perience my conviction remains unshaken. The expression 
 dWa /jievovvye, * yea doubtless,' veruntamen etiam, is very 
 strong, and denotes great vehemence on the part of St. Paul ; 
 it is a correction of any possible or actual mistake. Com- 
 pare Luke xi. 28, pevovvye /xaKapLot, k.t.X. 
 
 for the excellency of the knowledge of Christ Jesus 
 
 Sid TO vTrepi'x^ov rijs yvcoaefos, instead of Std ttjv <yvo3(Tiv rrjv 
 vTrepe')(ov(Tav. It was the ardent longing for this knowledge 
 that inspired the Apostle with contempt for all besides. 
 
 ' For,' i. e. in comparison of. St. Chrysostom says, " When 
 the sun hath appeared, it is loss to sit by a candle ; so that 
 the loss comes by comparison, by the superiority of the other. 
 You see that Paul makes a comparison from superiority, not 
 from diversity of kind ; for that which is superior is superior 
 to somewhat of like nature with itself. So that he shews 
 the connection of that knowledge by the same means by 
 which he draws the superiority from the comparison." 
 
 my Lord : 
 
 See the wonderful ardour of his affection in speaking of 
 Christ ! as if He were in a special sense his Lord '^. See 
 remarks on chap. i. 3. 
 
 for whom I have suffered the loss of all things, 
 
 hC ov Ta Trdvra i^rjfitcoOrjv — " propter qucm omnium jac- 
 turam feci;" i. e. I have not merely counted them as loss, 
 but I have actually deprived myself of them by a voluntary 
 act of surrender ; for the words will bear this meaning, and 
 
 ^ John XX. 28. 
 
VER. 8.] ST. Paul's epistle to the philippians, 129 
 
 so a beautiful sense is obtained. He bad said before, ' I count 
 all things but loss ; ' he now goes a step further and says, 
 ' I have made them but loss,' according to the commandment 
 of Christ, Matt. xvi. 24, " If any man will come after Me, let 
 him deny himself, and take up his Cross, and follow Me." 
 
 We learn from this verse that he who desires to return to 
 Christ must come naked, and the remark of Aretius is very 
 forcible, *' Moses ornatum te facile fert^ at nudum Christus 
 te vult conspicere." 
 
 and do count them but dung, 
 
 See Isa. Ixiv. 6. An intensification of verse 7, " I count 
 all things but loss." And here again the Apostle is evi- 
 dently not speaking of the Law in itself, but of his own 
 righteousness which is of the Law. The word crKv^akov 
 ('dung') means offal or refuse of any kind. Photius, how- 
 ever, explains the expression (a-Kv/SaXa) to mean stipula 
 frumenti, and then proceeds to apply it to the Law in the 
 following manner : " Quemadmodum enim necessaria est 
 stipula donee creverit triticum, et separatimi inde fuerit, ita 
 Christo, Qui fuit verum granum frimienti, nondum nato, et 
 in legis stipula latente, utilis erat lex. Ubi autem per Pas- 
 sionem et Resurrectionem collectum est nobis hoc granum, 
 et per Ascensionem in horrea aeterni Patris reconditum, ad 
 nihil amplius utilis fuit legis culmus et stipula '^.'' But 
 whatever the precise meaning of the word may be, it is 
 highly emphatic, and is probably the strongest that the 
 Apostle could select in order to express his contempt for 
 what he once prized so highly. 
 
 that I may win Christ, 
 
 He here furnishes the reason for what he has said before^, 
 " That I may obtain the benefits offered in Christ f." 
 
 <* Aretius has a curious way of ex- 
 plaining this word : " 2Kv/3aAa sunt 
 si Graramaticis credimus, duriora ex- 
 crementa, quse vix purgationibus ab 
 segris expellunt medici, quse mihi sig- 
 nificatio hie perplacet : nam revtra 
 segros nos significat, et purgationibus 
 iios indigere ad expellenda ilia (tkv- 
 
 $a\a : et sane optimus sit medicus 
 oportet, qui hajc stercora a nobis ex- 
 pulerit." 
 
 ^ " Ut Christi gratiam, justitiam, 
 amicitiam, virtutes ac dona, tandem 
 gloriam lucrifaciam." — Cornelius a 
 Lap. 
 
 ' Bp. Wilson, 
 
130 COMMENTARY ON [cHAP. III. 
 
 St. Chiysostom s has the following passage about contempt 
 of worldly things which forms an excellent illustration to 
 this verse : — " Let us look into the nature of human things, 
 that we may kindle with the longing desire of things to 
 come ; for in no other way is it possible to become humble, 
 except by the love of what is diA^ne, and the contempt of 
 what is present. For just as a man on the point of obtain- 
 ing a kingdom, if instead of that purple robe one offer him 
 some trivial compliment, will count it to be nothing ; so 
 shall we also laugh to scorn all things present, if we desire 
 that other sort of honour. Do ye not see the children, when 
 in their play they make a band of soldiers, and heralds pre- 
 cede them, and lictors, and a boy marches in the midst in 
 the general's place, how childish it all is ? Just such are all 
 human affairs ; yea, and more worthless than these ; to-day 
 they are, and to-morrow they are not. Let us therefore be 
 above these things ; and let us not only not desire them, but 
 even be ashamed if any one hold them forth to us. For . 
 thus casting out the love of these things, we shall possess 
 that other love which is divine, and shall enjoy immortal 
 glory." 
 
 9. And be found in Him, 
 
 'Found' is a Hebraism for 'that I maybe in Him,' (see 
 chap. ii. 8, koI a')(^}]fj,arc evpe9el<; cos avOpoiiros,) as the branch 
 in the Vine, John xv. 5 ; see also Gal. ii. 17, " We our- 
 selves also are found sinners ;" i. e. we are sinners. Compare 
 2 Cor. V. 3, and Rev. xii. 8. A very beautiful sense, however, 
 would be obtained from these words even if 'found in Ilim' 
 were understood in their simple English meaning : as if 
 St. Paul's most ardent desire were to be found in Christ, 
 hidden in His sacred wounds, whenever he might be sought 
 for by the justice of God to be brought to punishment. 
 
 not having mine own righteousness, 
 
 i. 8. which I acquired for myself, and Avhich after all is 
 
 e lloin. i. 0, ia 1 Cor. 
 
VEK. 8, 9.] ST. Paul's epistle to the philippians. 131 
 
 only a fictitious righteousness. These words explain what it 
 is * to be found in Christ.' 
 
 " The righteousness which is of the Law was called the 
 righteousness of man, because it was wrought by men's 
 hands, that is to say, by circumcision, and the ofiering 
 of gifts. This righteousness the Apostle rejected, and re- 
 fused to have it any more ■*." 
 
 St. Chrysostom remarks, " If he who had righteousness 
 ran to this other righteousness, because his own was nothing, 
 how much rather ought they, who have it not, to turn to 
 Him. Well said he, 'not having mine own righteous- 
 ness,' not that which I gained by labour and toil, but that 
 which I found from grace. For since it was likely they 
 would say that the righteousness which comes from toil is 
 the greater, he shews that it is dung in comparison with 
 the other." 
 
 which is of the law, 
 
 i. e. which one may acquire for himself by a careful ob- 
 servance of all the precepts of the Law. See verse 6 ; and 
 see also Rom. iv. 2, and x. 3, where this is called IBia 
 BiKacocruvT]. 
 
 but that which is through the faith of Christ, 
 
 As opposed to righteousness which may be achieved by the 
 works of the Law. This is the only true righteousness, " for 
 whoso believeth on Him shall not have his own righteous- 
 ness, which is of the Law, though it be a good Law, but 
 shall fulfil this Law by a righteousness not his own, but 
 given of God'." 
 
 Bishop Wilson explains the words ' the faith of Christ' as 
 " revealed by Him, and performed by His assistance," and 
 then goes on to say, " The unbelieving Jews conceited that 
 they merited reward by observing the law of Moses ; that 
 sin was to be expiated by legal sacrifices ; that these legal 
 observances were their righteousness ; and that justification 
 and life were on this account a due debt ; and lastly, that 
 
 Haymo. ' St. Augustine, Serm. cxix. 10, in Nov. Test. 
 
132 COMMENTARY ON [cHAP. III. 
 
 the Gentiles were incapable of justification, unless they be- 
 came proselytes to their law." 
 
 the righteousness which is of God by faith : 
 
 T7)v e'/c &€ov hiKaioavvrjv iirl rrj Triaret. For the ex- 
 pression 'righteousness of God/ see Rom. iii. 21. 'JEttI rf} 
 TTiaTei may be translated super fidem, in the sense in which 
 eirl is used in Eph. ii. 20, and the meaning will be, ' the 
 righteousness I say which is from God as its Author, and 
 which h founded on faith.' 
 
 Observe here, our ' righteousness ' is said to be of or 
 from God, and. through Christ conveying it to us as by a 
 channel, viz. the union of the Humanity with the fount of 
 good — the Divinity — and this from God as its Author, or 
 efficient cause ; through Christ as meriting it for us. St. Chry- 
 sostom connects ' by faith' with the next verse. 
 
 St. Augustine*^ shews that true righteousness is God's, and 
 not our own : " For it is a commendation of grace," he says. 
 " that none of us think his righteousness his own. For this 
 is the righteousness of God, which God hath given thee 
 to possess.'^ 
 
 10. That I may know Him, 
 
 i. e. Christ in His Person and office. St. Paul desires to 
 know three things, not speculatively, but practically, viz. 
 (1) Christ, (2) " the power of His Resurrection," (3) " the 
 fellowship of His suiFerings." ' That I may knoiv Him,' not 
 W'ith that knowledge which is cognoscitiva, but which is 
 directiva vitce. A natural man may have a knowledge of 
 Christ ; i. e. by hearsay, just as a blind man may of a 
 beautiful landscape. But to 'know' Christ in the sense in 
 which St. Paul uses the words, contains within itself every- 
 thing necessary to salvation. " Not a bare knowledge," says 
 Bishop Wilson, " but such as may produce a conformity 
 in me to Him in all things." See Commentary on Ephe- 
 sians, p. 265. 
 
 •^ In Ps. cxliii. 5. 
 
VER. 9, 10.] ST. Paul's epistle to the philippians. 133 
 
 and the power of His resurrection, 
 
 Not so mucli the power by which Christ raised Himself 
 from the dead, as that by which He raises us. See 1 Pet. 
 i. 3, 4, " Blessed be the Grod and Father of our Lord Jesus 
 Christ, which according to His abundant mercy hath be- 
 gotten us again unto a lively hope by the resurrection of 
 Jesus Christ from the dead," &c. We must not forget that 
 it is the Resurrection of Christ which assures us of our 
 own ' : " Knowing that He which raised up the Lord Jesus 
 shall raise up us also by Jesus." See remarks on Eph. i. 
 19, 20 ; see also Col. ii. 12. The ' power of Christ's resur- 
 rection' is in us the resurrection from a threefold death; 
 (1) from death eternal, (2) from the death of the body, 
 (3) from spiritual death ; which last is the quickening of 
 the new man by the power of the Spirit of Christ. See 
 Rom vi. 4 ; Eph. ii. 10. 
 
 St. Augustine says % " It is something great to know 
 * the power of Christ's Resurrection.' " And again '', " The 
 greatness of the Power of the Lord as He was made Man, 
 in the virtue of the Resurrection doth appear. Think ye 
 that this is the great thing, that He raised His own Flesh 
 again ? Did He call this ' the power of His Resurrection ? ' 
 Shall there not be a resurrection of ourselves, too, at the end 
 of the world ? Shall not this our ' corruptible body,' too, 
 ' put on incorruption, and this mortal put on immortality ? 
 As He rose again from the dead^ shall it not be so with 
 us too, even in a more wonderful manner, so to say ? For 
 His Flesh saw not corruption^ ours is restored from ashes." 
 
 and the fellowship of His sufferings, 
 
 Compare 1 Pet. iv. 13. " To know I may become a partner 
 in His afflictions and Passion °," so that I may cheerfully suf- 
 fer for Him when called upon to do so. The Apostle pra}8 
 that he may have a share in the sufferings of Christ. He is 
 not content with gazing on them as something endured for 
 him ; but the ardour of his love leads him to desire to 
 
 ' 2 Cor. iv. 14. " Horn. cxix. 12, in Nov. Test, 
 
 n In Ps. Ixvi. 6. ° Gagneius. 
 
131 COMMENTARY OX [cHAP. III. 
 
 have them reproduced in himself, so that he may become 
 an actual partaker in them. See Col. i. 24, " Who now 
 rejoice in my sufferings for you, and fill up that which is 
 behind of the afflictions of Christ in my flesh." And yet 
 how many Christians long to reign viith. Christ in His glory, 
 who shrink from suffering with Him in His humiliation ! 
 Happy they who seek after this 'fellowship/ (1) bj'^ dpng 
 to sin P, and (2) by boldly bearing their Cross after Him ^. 
 
 being made conformable unto His death ; 
 
 <Tv/ji/jLopcl)ov/jL6vos TO) OavaTW avrov — " configuratiis morti 
 Ejus." See 1 Cor. xv. 31. 'Xv[jb^op(j>ov^ievos is the present 
 participle, and implies that the work is still progressing ; 
 being effected by the 'fellowship of Christ's sufferings,' of 
 which he has already spoken ; for to be afflicted for the sake 
 of Christ is to be conformed to His death. " Die," says a 
 holy Father, " that thou may est live ; be buried that thou 
 mayest rise again ; for when thou shalt have been buried, 
 and risen again, then shall be true, * We lift up our 
 hearts.' " 
 
 " O how great is the dignity of sufferings," exclaims St. 
 Chrysostom, in loc. " We believe that we are made ' con- 
 formable to His death' through sufferings! For as in Baptism 
 we were ' buried in the likeness of His death,' thus here we 
 are made conformable to His death. There did he rightly say, 
 * In the likeness of His death,' for there we died not entirely, 
 we died not in the flesh, to the body, but to sin. Since then 
 a death is spoken of, and a death ; but He indeed died in 
 the body, whilst we died to sin, and there the Man died 
 which He assumed Who was in the flesh, but here the man 
 of sin ; for this cause he saith there, ' in the likeness of His 
 death,' but here, no longer in the likeness of His death, 
 but to His very death. For Paul in his persecutions no 
 longer died to sin, but in his very body. Wherefore he 
 endured the same death." 
 
 11. If by any means 
 
 €1 •KOis ; for a precisely similar use of the expression, see 
 
 p Rom. vi. 5, 8. i Rom. viii. 17; 2 Tim. ii. 11, 12; 1 Pet. iv. 13. 
 
VER. 10, 11.] ST. Paul's epistle to the philippians. 135 
 
 Rom. xi. 14. The use of this word implies either (1) a doubt 
 on the part of St. Paul about his own final salvation, shewing 
 that it is quite possible so to fall from grace given as alto- 
 gether to fail of attaining to eternal life, (see 1 Cor. ix. 27, 
 and X. 12,) a mode of interpretation which conveys a most 
 salutary warning to those boastful Christians who love to 
 talk about the indefectibility of grace, and the consequent 
 certainty of their salvation"' ; or (2) that what he was speak- 
 ing of was a matter of exceeding difficulty, demanding con- 
 stant labour and watchfulness ; or (3) it may be understood, 
 as Zanchius appears to have taken it, as conveying an ardent 
 wish on the part of the Apostle. Either mode of interpre- 
 tation gives a very good sense. 
 
 I might attain 
 
 KaravTrjaco. This word properly means ad rem aliquam 
 pertingere ; and it occurs in the same sense in Acts xxvi. 7, 
 (els rjv TO S(oSeKd<f)v\ov -r^ixcov eXTrl^et KaravrficraL,) " unto 
 which promise our twelve tribes hope to come." The idea 
 is, of course, reaching the goal. See 1 Cor. xiv. 36; Eph. 
 iv. 13. 
 
 unto the resurrection of the dead. 
 
 Theophylaet observes that the word used here for ' resur- 
 rection' is not dvda-raa-is, (which is most commonly found,) 
 but i^avdaTacns, i. e. something higher than a resurrection,— 
 a selection out of those who have risen, (e'f ) ; and no doubt 
 the Apostle purposely used this word (and indeed coined it, 
 since it occurs only in this place) to signify the resurrection 
 of the just to eternal glory ^ It is obvious that he must 
 have been thinking of the ' better resurrection V since there 
 is another in which Judas and Pilate and Caiaphas and the 
 rest of the wicked will have a share. Hooker says ^, " Our 
 general consolation departing this life is the hope of that 
 glorious and blessed resurrection which the Apostle St. Paul 
 nameth i^avdaraanv, to note that as all men shoidd have 
 
 "■ " Vis in timore securum esse ? Securitatem time." — St. Bernard. 
 ' 1 Thess. iv. 15—17. ' Heb. xi. 35. " Ecc. Pol., v. 68. 
 
136 COMMENTARY ON [CHAP. III. 
 
 their avdaraaiv, and be raised again from the dead, so the 
 just shall be taken up and exalted above the rest, whom the 
 power of God doth but raise and not exalt." 
 
 This word i^avaaraais may also very properly be under- 
 stood of the life of a baptized Christian here on earth, which 
 should be like our Blessed Lord's risen life. 
 
 Observe * of the dead,' [rcov veKpcbv,) ' dead bodies.' The 
 body is to partake in the i^avdaraais, whether to holiness 
 in this life, or glory in the life to come. 
 
 12. IsTot as though I had abeady attained, 
 
 oux ore -rjSrj eXa^ov. Aajx^dvetv in its agonistical usage 
 signifies receiving the reward that is due to the conqueror ; 
 and so it is used of the runner who has finished his course 
 and gained the prize, although he has not yet actually re- 
 ceived it. And in this way it is taken here, (as a kind of 
 correction or explanation of the Apostle's previous words, 
 lest any one shoidd charge him with arrogance,) Not that 
 I have finished my course, or that the crown is so abso- 
 lutely awarded to me that I can speak with certainty of it, 
 as having it in my own keeping ; that which it is best for 
 me to do is to use all diligence that I fail not of it through 
 excess of confidence, or sluggishness. 
 
 After ' attained^ we must understand (1) 'the prize/ {/3pa- 
 l^elov,) i. e. of a glorious resurrection to life eternal ; or 
 (2) the height of Christian perfection in this world. The 
 former sense is most in accordance with the context. 
 
 either were already perfect : 
 
 " As far as that wdsdom is concerned which is vouchsafed 
 to mortals, the blessed Apostle was the wisest of all men ; 
 but in relation to that perfection which the saints will re- 
 ceive after the general resurrection, he was not completely 
 perfect ; for now we see through a glass darkly, but then 
 face to face, and then shall we see God as He is ^." 
 
 It is to be observed that the word ' perfect' (TeTeXeieofiai,) 
 
 " Hay mo. 
 
VER. 12.] ST. Paul's epistle to the philippians. 137 
 
 in this verse is also an agonistical term, and signifies being- 
 crowned or receiving the reward. Gregory Nyssen, speak- 
 ing of the martyrSj uses the phrase reXeicocrt? a6\rirov, in 
 the same sense as Kardpncns in 2 Cor. xiii. 9, tovto Be 
 KoX ev")(on,Gda, r7]v vfia)v KardpTLaiv. Ensebius also'' uses 
 the word reXeiovaOat for undergoing martyrdom. For the 
 meaning of the word riXecos see Commentary on the Ephe- 
 sians, p. 248. 
 
 The use of the words 'attained' and 'perfect' is striking, 
 and suggestive of a deep sj)iritual lesson ; for if the Apostle 
 spoke in so humble a way of himself, much more should all 
 other Christians do so. See Commentary on the Ephesians, 
 p. 247. 
 
 Thorndike^' points out that Christian perfection is not 
 perfectly attainable in this life. " The reason," he says, 
 " is manifest, because it is not morally possible that the work 
 of it should not be interrupted by original concupiscence ; 
 the mortification whereof, which proceeds by degrees, is that 
 perfection which a Christian arriveth at, whatsoever he aim at. 
 Notwithstanding the law of Christianity, which the Gospel 
 preacheth, supposing this concupiscence ; and providing a 
 right of re-establishment into God's grace for all that, being 
 cast down, shall return by repentance ; manifest it is, that, 
 though we are not saved by fulfilling the original rule of 
 that righteousness to which the creation of our nature on 
 God's behalf obligeth us, yet by undertaking and pursuing 
 that perfection, which the profession of Christianity im- 
 porteth ; provided that we persevere in pursuing it unto the 
 end, though sometimes this pursuit consist in turning from 
 those sins by which we had started aside." 
 
 but I follow after, 
 
 Blcokco, "persequor;" i.e. 'I am following after "wnith an 
 earnest desire to reach ;' another agonistical word. Words- 
 worth^ says that the use of this expression was suggested to 
 the Apostle by the proximity of the Circus Maximus, which 
 
 * Eccl. Hist., vii. 15. ^ Of the Coveuaut of Grace, xx.xii. -il. 
 
 '■ Greek Test. 
 
138 COMMENTARY ON [cHAP. III. 
 
 lay in the valley, on the south-western side of the Palatine 
 Hill, on which he was confined. " Doubtless he there often 
 heard the loud and enthusiastic shouts of the multitude 
 cheering on their favourite charioteers, and applauding the 
 successful eflforts of the victors in the course, which stirred 
 so strongly the passions of the Roman people in the age of 
 Nero, who himseK entered the lists of competitors for the 
 prize. St. Paul derives his imagery and language from that 
 exciting spectacle. He, too, is a charioteer. He presses 
 eagerly onward to the mark. He also has a prize to gain — 
 the palm-branch of victory from the hand of Christ." The 
 meaning then is, " JMy life is still one of contest, I am still 
 far from the end, I am still distant from the prize ; still I 
 run, still I pursue. And he said not ' I run,' but ' I pursue,' 
 and rightly so. For we know with what eagerness a man 
 pursues. He sees no one, he thrusts aside with great vio- 
 lence all who would interrupt his pursuit. He collects to- 
 gether his mind, and sight, and strength, and soul, and 
 body, looking to nothing else but the prize ^." 
 
 Speaking of perseverance, St, Cyprian'' says, " It is little 
 to have been able to attain anything, it is more to be able to 
 keep what you have attained. Just as both the faith itself 
 and saving birth, not received merely, but guarded, giveth 
 life. Neither does the attainment of itself, but its being 
 worked out to completion, keep a man unto God." 
 
 Cornelius a Lapide has a very interesting quotation from 
 the Vitce Pair, in illustration of the meaiiing of the word 
 BioiKco. Speaking of a Religious, he says, " Ho ought to look 
 at dogs who hunt after hares ; and as one of the pack, when 
 he sees the hare, follows it, but the rest, onl)'^ seeing the dog 
 running, for a time run with him, but afterwards, growing 
 weary, turn back again, while the dog alone who saw the 
 hare follows until he catches it, and is not hindered from 
 the pursuit either by the example of those who turn back, 
 or by rough places in the ground, or woods, or thorns, but is 
 pierced with prickles, and rests not until he seizes the hare ; 
 so also the Religious, or one who seeks the Lord Jesus, directs 
 
 • St. Chrysostom, in loc. '' Ep. xiil. 2. 
 
VER. 12.] ST. PAULAS EPISTLE TO THE PHILIPPIANS. 139 
 
 his way to the Cross without ceasing, passing by all obstacles 
 which meet him until he arrives at the Crucified." 
 
 if that I may apprehend that 
 
 " He is not speaking here of the prize of eternal life, 
 which, in verse 14, he calls ' the prize of the high calling 
 of God in Christ Jesus,' but of the perfection of knowledge 
 to which, in this life, we must always aspire''." 
 
 The expression 'if that' {el Kai) does not imply doubt, 
 but rather affirmation, and means ' so that.' 
 
 for which also I am apprehended of Christ Jesus. 
 
 " I was, he saith, of the number of the lost, I gasped 
 for breath, I was nigh dead, God apprehended me. For He 
 pursued us, when we fled from Him, with all speed. By 
 this he points out all those things ; for the words^' I am 
 apprehended' shew the earnestness of Him Who wishes to 
 apprehend us, our great aversion to Him, our wandering, 
 our flight from Him "^." 
 
 " This let me receive," says St. Augustine ^, " as the prize 
 of my running the race ! There will be a certain resting- 
 place to terminate my course ; and in the resting-place 
 there will be a country, and no pilgrimage, no dissension, 
 no temptation." 
 
 The same Father ^ points out that if we consider our at- 
 tainments sufficient we make no progress : — " However we 
 shall have lived here, however we shall have profited here, 
 let no one say it is sufficient for me, I am a just man. He 
 that shall have so said hath stopped on the way, he knoweth 
 not how to attain to the end. Where he hath said ' it is 
 sufficient/ there hath he stuck fast. Observe the Apostle, 
 to whom there was no sufficiency ; see in what manner he 
 willeth himself to be aided, until he may attain .... He 
 then runneth on, thou hast stuck fast. He speaketh of 
 himself as not yet perfected, and dost thou already boast 
 of perfection ?" 
 
 ' Estius. "* St. Chrysosfcom, in loc. ^ In Ps. xxxix. 8. 
 
 ' lu Ps. Ixx. 8. 
 
140 CO:S[MENTARY ON [cHAP. III. 
 
 Tlie word ' apprehended' is still used in an agonistical 
 sense, and being now applied to Christ it signifies most 
 beautifidly that Christ, as in a race, contends and strives, 
 and that for no other object than to obtain a sinner as His 
 reward, and when He conveits and brings such an one to 
 repentance He conceives Himself to have attained the prize ; 
 and so we are, as it were, the crown that is gained and worn 
 by Him. Haymo says on this place: "All the elect, pre- 
 destinated to eternal life, are ' apprehended' in the Passion of 
 the Lord, because by that were redeemed not only those who 
 after His Resurrection were to be saved and purged by Bap- 
 tism, but likewise all the just who lived before His Advent. 
 But some one may say, If I was 'apprehended' in His 
 Passion, that is redeemed, and pvirged in Baptism, why have 
 I not now at the present time perfection of faith, wisdom, 
 and righteousness ? To whom we must reply. You have pol- 
 luted the renovation of Baptism by evil living, and you will 
 not be able to attain that perfection until, being again 
 cleansed by penance, you come to Him who cleansed you in 
 Baiotism." 
 
 AVith the latter part of this verse compare John vi. 44, 
 '' No man can come to Me, except the Father which hath 
 sent Me draw him." Compare also xv. 16. Consistently 
 with this St. Chrysostom says ", " First we are apprehended, 
 and afterwards we know ; first we are known, and then we 
 apprehend ; first we are called, and then we obey." And 
 St. Augustine'' : "His righteousness hath prevented me, let 
 mine follow Him. And then shall mine follow, if it be not 
 mine." 
 
 In reference to the phrase e'^' w koI KaTe\i]<f)9r)v see an 
 article in Arnold's " Theological Critic," vol. i. p. 501, where 
 the writer suggests a meaning to the phrase e</>' cS, which 
 occurs in four places — Rom. v. 12 ; 2 Cor. v. 4 ; Phil. iii. 
 12, (this passage,) and iv. 10. The meaning proposed is, 
 ' so that,' * upon the concession or supposition that.' The 
 strict meaning of eTrl with dative is condition : ol he ecfiacrav 
 airoZoocreiv, e^' m fxi^ KaUiv tus Kco/xas, ' on condition that 
 
 ' Horn. i. 1, in Tit. '' Horn. cxix. IG, in Nov. Test. 
 
VER. 12, 13.] ST. Paul's epistle to the philtppians. 141 
 
 lie would not burn the A'illages';' rot's (f)vyd8a9 8e avrwv 
 KariivaL eTn rols rjixlaeat twv Tiore ovrcov ore ecjivyov, ' on 
 the terms of having half what they possessed wlien they were 
 banished ^.' (See Viger, Greek Idioms, sub voce.) Under- 
 stand therefore in this passage, * I pursue, if that I may 
 fullt/ lay hold (this is the sense of Kara in KaraXd^oi) yet 
 so that I have myself been fully laid hold of by Christ.' 
 And so again in iv. 10: 'I rejoiced that you have bloomed 
 again as to your care for me ; yet so that ye had been caring 
 for me, but Avanted opportunity of shewing it.' 
 
 Clemens Alex, makes use of this passage against the 
 Gnostics, who, as their name implies, boasted that they were 
 the depositaries of all true knowledge, and that they pos- 
 sessed it in perfection. 
 
 13. Brethren, I count not myself to have appre- 
 hended : 
 
 i. e. to have secured my eternal happiness. He repeats 
 emphatically what he has already said, specially directing 
 his admonitions to the Philijipians that they may learn to 
 follow his humility ; q. d. ' Be not deceived in me ; I know 
 myself better than you do. If I know not what is wanting 
 to me, I know not what is present.' The pronoun ' I ' is 
 of course highly emphatic. 
 
 These words are intended to put us on our guard against 
 carelessness about our spiritual state, to which we are all 
 by nature liable; for, as St. Chr3'sostom says, "If Paul had 
 not as yet apprehended, and is not confident about the re- 
 surrection and things to come, hardly should they be so, 
 who have not even succeeded in the smallest proportion 
 with him." 
 
 This sentence has sometimes been understood, "for I 
 have not yet reached the goal ;" i. e. I am not at present 
 to die for Christ ; see chap. i. 25. The former interpretation 
 is the best. 
 
 but this one thing I do, 
 
 or, 'care for;' q. d. I am solely engaged on this one 
 
 * Xen. Anab. iv. '' Arr. Exp. Al. ii. 1. 
 
142 ' COMMEXTARY ON [cHAP. Ill, 
 
 tiling, viz. ' reaching forth/ &c. This is the business of my 
 whole life. 
 
 forgetting those things which are behind, 
 
 He continues the figure of runners in a course, who, for- 
 getful of what is behind them, are entirely bent on what lies 
 before. " This thing only I consider, that I may in truth 
 advance ; thus, too, we should act, we should forget our suc- 
 cesses, and throw them behind us, for the runner reckons not 
 up how many circuits he hath finished, but how manj' are 
 left. "We, too, should reckon up, not how far we are ad- 
 vanced in virtue, but how much remains for us. For what 
 doth that which is finished profit us, when that which is 
 deficient is not added ^ ?" 
 
 There is great force in the word ' forgetting.' He did 
 not merely say I do not look back, or reckon, or esteem, 
 but I ' forget ;' and this " to make us more zealous, for we 
 then become eager when we apply all diligence to what 
 is left, when we give to oblivion everything else ^." Haymo 
 explains the * things behind' to be " all temporal and tran- 
 sitory things, such as estates, riches, and the interests of 
 the present life generally. And these things are said to be 
 ' behind,' since when we are removed from this life by the 
 death of the flesh, we shall leave all things behind us." But 
 this is probablj^ a wrong interpretation. The meaning is 
 evidently the same as "Nil actum reputans si quid super- 
 esset agendum." 
 
 and reaching forth unto those things which are 
 before, 
 
 eTreKTcivofievos, a word of great force. " Before we ar- 
 rive," says St. Chrysostom, " we strive to obtain. For he 
 reacheth forth who endeavours to outstrip his feet, though 
 running with the rest of his borl}^, stretching himself for- 
 ward, and reaching out his hands, that he may accomplish 
 somewhat more of his course . . ." And again, he says with 
 
 St. Clirysostom. » Ibid. 
 
VER. 13.] ST. Paul's epistle to the philippians. 143 
 
 great happiness of expression, " He wished not to take but to 
 snatch the prize." 
 
 ' Those things which are before/ will of course refer to the 
 rewards which are laid up in heaven for all Christ's faithful 
 people ; and the whole verse thus contains an earnest ex- 
 hortation to perseverance in the " race which is set before 
 us." The baptized are the runners, the course is the period 
 of life, the goal is perfection, and the prize the everlasting 
 crown. Respecting this course it may truly be affirmed, 
 *' Si dixisti satis, periisti ;" for satiety in religious matters 
 is a most dangerous disease, and is the next step to a fall. 
 St. Jerome exhorting to perseverance, says, " Righteousness 
 will not profit a man from the day in which he ceases to be 
 righteous." And St. Cyril °, after warning Christians not to 
 be enticed again to the service of the devil, continues, " Hast 
 thou not heard the old history which tells us of Lot and his 
 daughters ? was not he himself saved with his daughters 
 because he gained the moimtain, while his wife became a 
 pillar of salt, set up as a beacon for ever, as the memorial of 
 her depraved will and her turning back ? Take heed there- 
 fore to thyself, and turn not again to ' what is behind,' going 
 back after having put thine hand to the plough, to the salt 
 savour of this life's doings ; but escape to the mountain, to 
 Jesus Christ, that Stone hewn without hands p, which has 
 filled the world." 
 
 St. Cyprian i also quotes the case of Lot's wife, and says, 
 "Let us not regard the things behind, whither the devil 
 recalls, but the things before, whither Christ calls. Let 
 us raise our eyes to heaven, that the earth seduce us not by 
 its delights and allurements." And so also St. Augustine "■ : 
 " Therefore if thou too art walking, if thou art stretching 
 thyself out, if thou art thinking of the things which are 
 to come, forget the past, do not look back upon them, lest 
 thou remain where thou hast looked back. Remember 
 Lot's wife." 
 
 The same Father ^ points out the analogy between the de- 
 liverance and trials of the Israelites and those of Christians : 
 
 o Lect. xis. 8. p Dan. ii. 35, 45. i Ep. xi. 9. 
 
 ' Horn. cxix. 17, in Nov. Test. ' lu Ps. Ixxiii. 5. 
 
144 COMMEXTARY OX [CHAP. III. 
 
 " The people of Israel under the domiuatioii of Pharaoh and 
 the Egyptians is the Christian people before believing al- 
 ready predestined for God, and as yet serving demons, and 
 the devil the chief of them : behold the people under the 
 yoke of the Egyptians is this people doing service to their 
 sins. For not except through our sins is the devil able to 
 have dominion. The people are delivered from the Egj-ptians 
 through Moses : the people are delivered from the past life 
 of sins through our Lord Jesus Christ. The one people 
 doth pass through the Red Sea ; the other through Baptism. 
 There die in the Hed Sea all the enemies of that people, 
 there die in Baptism all our sins. Observe, brethren ; after 
 that Red Sea not forthwith is the land given, nor, as though 
 foes are no more, do they triumph securely, but there re- 
 maineth the desert's solitude, there remain foes lying in 
 wait in the way : so also after Baptism there remaineth the 
 Christian life amid temptations. In that desert they sighed 
 for the promised land : for what else do Christians sigh now 
 that they have been washed in Baptism ? Do they now by 
 any means reign with Christ ? We have not yet come to 
 our land of promise, though that will not fail us, for there 
 will not fail the hjnuns of David. This thing, however, let 
 all believers hear, let them know where they are : in a desert 
 they are, for the land they sigh. Dead are the foes in Bap- 
 tism, but they follow behind. "What is thej' follow behind ? 
 Before our face we have things future, behind our back 
 things past : all past sins have been effaced in Baptism ; 
 those whereby now we are tried do follow us not behind, but 
 lie in wait in the way. Whence the Apostle, while yet set 
 in the way of this desert, saith, ' the things which are behind 
 forgetting, unto those things which are before reaching out, 
 with earnestness I follow unto the palm of the high calling 
 of God ;' as though he were saying, unto the land of the 
 high promise of God. And there now, brethren, whatever 
 that people suffered in the desert, and whatever God be- 
 stowed upon them, whatever those scourges were, whatever 
 the gifts, they are intimations of those things which we, 
 walking in Christ in the wilderness of this life, seeking the 
 land, both receive for consolation, and suffer for probation." 
 
VER. 13, 14.] ST. Paul's epistle to the philippians. 145 
 
 14. I press toward the mark 
 
 Kara aKorrov, "juxta prsefixum signum ;" for oKoiros sig- 
 nifies a target for archers to shoot at *, but here, to preserve 
 uniformity of metaphor, it must be taken to signify the goal. 
 St. Augustine ", however, translates these words, " secundum 
 intentionem," which the Oxford Translators render " upon 
 the strain I follow on unto the prize," &c. 
 
 The constant remembrance of the gkottos, towards which 
 all Christians are hastening, will be found to be the best pre- 
 servative against sin, and encouragement to virtue, especially 
 in contrast to the aimless life which the Apostle speaks of 
 1 Cor. ix. 26. " "Whatsoever thou takest in hand, remember 
 the endi and thou shalt never do amiss "," are words to be 
 associated with every undertaking of a Christian man. Cor- 
 nelius a Lapide also gives the following admirable advice : 
 " In the morning when thou risest reflect with St. Anthony, 
 To-day I have begun to run, to-day I have begun to serve 
 God, and to-day perhaps I shall also finish. I will so live 
 therefore as if about to die this day ; I will so run as if I 
 were to finish my course to-day ; and so I will run swiftly, 
 since the time of running is short, and a long way remains 
 before I reach heaven." 
 
 for the prize of the high calling of God 
 
 ^pa^elov signifies the reward or prize which is set forth 
 for the winner. See 1 Cor. ix. 24. 
 
 It is not to be supposed that St. Paul uses the expressions 
 ' mark' and ' prize' to signify the same thing. The * mark' 
 is the perfection of which he said, " Not as though I were 
 already perfect," and the 'prize' the crown of everlasting 
 happiness and glory, for the obtaining of which he says he 
 is running, having his eyes constantly fixed on the ' mark' 
 of perfection which is set before him. 
 
 'The high calling of God' means the exalted honour to 
 which we are called by God, and the expression as it 
 occurs here is peculiarly significant, since the judges at 
 the Games {/Spa/Sevrai) were accustomed to take their 
 
 ' Job xvi. 12 ; Lam. iii. 12. ° Horn. iv. in 1 Job. * Ecclus. vii. 36. 
 
 U 
 
146 COMMENTARY ON [cHAP. III. 
 
 places on raised seats, and to call the victors to them to 
 receive the prize. 
 
 in Chi'ist Jesus. 
 
 The meaning is, that God proposes this prize to us through 
 the merits of Christ, and that we are called up on 'high' 
 through Him alone. Compare Ephesians ii. 4 — 7. 
 
 St. Augustine y, speaking of the longing after heavenly 
 things which the faithful should ever feel, says : " The 
 whole life of a good Christian is an holy desire. Now what 
 thou longest for thou dost not yet see ; howbeit by longing 
 thou art made capable, so that when that is come which 
 thou mayest see, thou shalt be filled. For just as if thou 
 wouldest fill a bag, and knowest how great the thing is that 
 shall be given, thou stretchest the opening of the sack, or 
 the skin, or whatever else it may be ; thou knowest how 
 much thou wouldest put in, and seest that the bag is nar- 
 row ; by stretching thou makest it capable of holding more ; 
 so God by deferring our hope stretches our desire, by the 
 desiring stretches the mind, by stretching makes it more 
 capacious. Let us desire therefore, my brethren, for we 
 shall be filled." 
 
 15. Let us therefore, as many as be perfect, 
 
 It is obvious that the word * perfect,' (reXetoi,) is here 
 used in a restricted sense, and relates only to a compara- 
 tive degree of perfection, since the Apostle says of himself, 
 ver. 12, " Not as though I had already attained, either were 
 already perfect." 
 
 St. Athanasius ^ says of St. Paul, " In relation to all that 
 is future and perfect, the things known by him here were 
 in part ; but with respect to those things which were com- 
 mitted and entrusted to him by the Lord, he was perfect." 
 
 * Perfect,' then, must be imderstood to refer to the ' spi- 
 ritual ' as opposed to the * carnal ' and ' babes in Christ' in 
 1 Cor. iii. 1. See also Gal. vi. 1; Hob. v. 12 — 14 ; and Com- 
 mentary on Ephesians, p. 248. 
 
 y Horn. iv. 6, in 1 Job. » Fest. Ep. xi. 
 
VER. 14, 15.] ST. Paul's epistle to the philippians. 147 
 
 St. Augustine * says on this place, " Perfect and not per- 
 fect ; perfect travellers, not yet perfect possessors. And 
 that you may know that he speaks of perfect travellers, 
 (they who are now walking in the way are perfect travel- 
 lers,) that you may know that he spoke of travellers, not 
 inhabitants, not possessors, hear what follows, ' Let as many 
 of us/ " &c. 
 
 Bp. Andrewes ^ asks : " Why, is there any perfection in 
 this life ? There is ; else, how should the Apostle's exhorta- 
 tion there, (Heb, vi. 1,) or his blessing here, (Heb. xiii. 
 20, 21,) take place? I wot well absolute, complete, con- 
 summate perfection, in this life, there is none ; it is agreed 
 of all hands, none niay be out of it. iVbw puto me com- 
 prehendisse, saith St. Paul ; ' I count not myself to have 
 attained.' No more must we, not ' attained.' "What then ? 
 ' But this I do,' saith he, and so must we : 'I forget that 
 which is behind, and endeavour myself, and make forward 
 still, to that which is before.' Which is the perfection of 
 travellers, of wayfaring men ; the farther onward on their 
 journey, the nearer their journey's end, the more perfect; 
 which is the perfection of this life, for this life is a journey. 
 Now good works are as so many steps onward. The Apostle 
 calls them so, ' the steps of the faith of our father Abraham •=,' 
 who went that way, and we to follow him in it. And the 
 more of them we do, the more steps do we make ; the further 
 still shall we find ourselves to depart from iniquity, the 
 nearer still to approach unto God in the land of the living ; 
 whither to attain, is the total, or consummatum est of our 
 perfection." 
 
 But it is much more probable that St. Paul used the word 
 reXeioL in its technical sense taken from the language of 
 the Eleusinian mysteries, and intended to designate those 
 who, having been perfected in the Christian doctrine, have 
 been admitted to the Sacrament of the Lord's Supper. 
 This reading is the more probable since it was afterwards 
 adopted as the language of the Church ; eirl ro reXeiov 
 €\6€cv signified to come to the Lord's Supper^. Hence 
 
 • Horn. cxix. 18, in Nov. Test. •» Serin, xviii. On the Resurrection. 
 
 •= Rom. iv. 12. '' Concil. Ancyran., can. 4, 5, 6. 
 
148 ' COMMENTARY ON [cHAP. III. 
 
 those who were admitted were called Teketot or TeXeLov- 
 fxevoL^. St. Chrysostom uses the equivalent technicality, 
 fi€fJiV7)[jLevoL, which is also used by St. Paul, Phil. iv. 12, ev 
 7rd(7i fzefivrjfiai. The verse, therefore, probably means, ' Let 
 as many as have received all the means of grace which the 
 Church has to bestow, be like-minded with her in the man- 
 ner I have described.' 
 
 be thus minded : 
 
 Compare what he says about ao(j)ia iv rois reXeiocs in 
 1 Cor. ii. 6. 
 
 and if in anything ye be otherwise minded, 
 
 i. e. if ye think otherwise concerning what I have been 
 saying, viz. about perfection, imagining that ye have already 
 attained to it, and that there is no further room for exertion 
 on your part. 
 
 God shall reveal even this unto you. 
 
 i. e. shall in His own time shew you your error. Hence 
 we gather that different measures of knowledge and holiness 
 are given to the saints at different times, since we are at 
 best but narrow-mouthed vessels, and cannot receive all at 
 once. See John xiii. 36. 
 
 Wordsworth^ explains the passage somewhat differently. 
 He says, "Provided ye entertain this mind which I have 
 declared concerning the true foundation of the faith, I say 
 if ye hold any opinion concerning anything else in a different 
 light from what is right, God will reveal that other thing to 
 you in its true light." 
 
 The Venerable Bede thought that the expression * other- 
 wise minded' referred to some departure from Catholic prac- 
 tice. " Let each faithful man,'' he says, " carry out his faith 
 in deed, and study to abound in the Christian graces, and then 
 if he has any other opinion which is contrary to the faith, 
 God will reveal it to him, on account of the good works that 
 he has, so that he maj' correct it ; as He did in the case of 
 Cyprian, Bishop of Carthage, who used to give one immer- 
 
 « Bingh., vol. i. p. 26. ' Greek Testament. 
 
VER. 15, 16.] ST. Paul's epistle to the philippians. 149 
 
 sion only to the baptized, doing this in ignorance. But 
 because he was earnestly given to good works, and acted 
 according to his understanding, he merited to receive a re- 
 velation from the Lord, to the effect that he should give 
 trine-immersion to the baptized." 
 
 Abp. Bramhalls uses this verse to shew that there may 
 be " some errors in disputable points," and that " some 
 abuses are mere excesses without guilt, rather blemishes 
 than sins; and for these alone no man ought to separate 
 himself from a Christian society, or abandon a true Church 
 for trivial dissensions. Our duty in such a case is to pray 
 and persuade, without troubling the peace of the Church, 
 and to leave the rest to God." 
 
 16. Nevertheless, whereto we have already at- 
 tained, 
 
 irX'qv els i(f>0d(Ta/jiev. ^Odvetv here is pervenire. Com- 
 pare Matt. xii. 28 ; Luke xi. 20 ; Rom. ix. 31 ; 2 Cor. x. 14. 
 
 There is great force in the word as used here, (it being 
 an agonistic expression relating to those who are first in 
 the race,) and means ' we have come beforehand.' Now 
 the Philippians seem to have been ' beforehand' in regu- 
 larly organizing their Church; they had the three orders, 
 the offertory ; and perhaps, (if KaTarofir] may be pressed 
 a little in its meaning) formalism had begun to shew itself, 
 an error which is scarcely possible to exist in an unorgan- 
 ized ecclesiastical body. 
 
 Observe, St. Paul says, " We have attained," [i^Odaafiev,) 
 completely identifying himself with them. In speaking of 
 errors in doctrine and discipline he would of course use the 
 second person. 
 
 The word * nevertheless' {irXriv) with which St. Paul in- 
 troduces this verse must also be observed. He had been 
 speaking to those who had not as yet attained Christian 
 perfection, and had promised that God should reveal this 
 to them; but lest, while the revelation was delayed, they 
 should turn aside from the oneness of the rule of faith, he 
 immediately adds 'nevertheless/ &c.^ 
 
 K Disc. iii. 5, against Romanists. ** Caietan. 
 
150 COMMENTARY OX [CHAP. III. 
 
 St. Augustine ' extends this promise to all the faithful : 
 " If whereunto we have attained, therein we walk, not 
 only what we know not and ought to know, but also if 
 in anj'thing we be otherwise minded, that also shall God 
 reveal unto us. Now we have attained unto the way of 
 faith ; this let us most perse veringly hold ; the same shall 
 bring us to the chamber of the King in Whom are laid up 
 all the treasures of wisdom and knowledge." 
 
 let us walk by the same rule, let us mind the same 
 thing. 
 
 Tc3 avTM aToi')(elv Kavovi, to avrb ^povetv. These infini- 
 tives are to be taken as imperatives by a very common Attic 
 usage. See Rom. xii. 15, ^(jciipeiv ^ctcl 'x^aLpovroyv, koI 
 KKaieiv fxera KXaiovrcov. For the expression crToi'x^elv Kavovt 
 see Gal. >d. 16. Kavcov has been interpreted to mean the 
 white line that marked out the course within which the 
 runners were to keep ; but its more regular meanings are 
 (1) the cross-bar of the shield, (2) a scribe's ruler, (3) a car- 
 penter's measure, (4) part of a loom. The idea seems to be 
 that of accurate measurement — to walk one after another 
 without swerving from the right line. 
 
 The English Version misses the force of the word. It 
 means * to walk in a line, or row,' as well-trained soldiers 
 do. And this gives a very beautiful sense here, being most 
 highly suggestive of the order and precision which should be 
 maintained among Christians as regards faith and discipline. 
 Cornelius a Lapide well remarks, " Fides est quasi linea et 
 regula rectissima, quam si vel modicum inflectas aberras a 
 vero, et falsitatem incurris. Veritas enim consistit in puncto, 
 in indivisibili ; talis est norma crcdendi et vivendi quam 
 nobis procscribit fides et lex Christi." 
 
 A part of the oath of Athenian citizens was fir) iyKaraXi- 
 irelv TOP TrapacrTaTijv c5 aTOi')(oiri, ' not to desert him by 
 whose side he ought to stand in battle.' 
 
 St. Augustine '', speaking of " the same rule," says, "The 
 lame man gets on better in the way, than the swift-footed 
 out of the way." 
 
 ' Horn. liii. 7, in Job. ^ Horn. cxix. 18, in Nov. Test. 
 
VER. 16, 17.] ST. Paul's epistle to the philippians. 151 
 
 It is plain from this verse that the illumination which the 
 Apostle has just been speaking of (" God shall reveal/' &c.) 
 is not unconditional, but will be vouchsafed to those only 
 who have diligently used the grace already given for their 
 own and others' good. See Matt. xiii. 12. 
 
 Dean Trench ' says, " Augustine (or Csesarius, as the Bene- 
 dictine editors affirm) has an. admirable discourse on the 
 manner in which gifts multiply through being imparted, 
 and diminish through being withholden. It is throughout 
 an application of the story of the widow™, whose two sons 
 Elisha redeemed from bondage by multiplying the oil which 
 she had in her single vessel so long as she provided other 
 vessels into which to pour it, but which, when she had no 
 more, at once stopped : " Et ait Scriptura stetisse oleum, 
 posteaquam ubi poneret non invenit. Sic, dilectissimi fratres, 
 tamdiui caritas augetur, quamdiu tribuitur. Et ideo etiam 
 ex industria debemus vasa quaerere, ubi oleum possum us in- 
 fundere, quia probavimus quod dum aliis infundimus plus 
 habemus. Vasa caritatis homines sunt." 
 
 17. Brethren, be followers together of me, 
 
 avfj,fjLi/j,r)rai, " coimitatores." He uses the simple word 
 fiifirjTai 1 Cor. iv. 16, xi. 1, Eph. v. 1, 1 Thess. i. 6, but here 
 he employs the more expressive word av/u,jjiiju,'r]Tal, the force 
 of which is probably ' be fellow- imitators with me ;' that 
 is, imitate Christ as you see me imitating Him. Haymo 
 explains the Apostle's meaning to be, " If you are unable to 
 imitate and follow Christ, at least imitate me His disciple in 
 faith, in work, in doctrine ; that as I believe, work, and teach, 
 so ye also may believe, work, and teach. 
 
 and mark them which walk 
 
 The word crKOTreire {' mark ') is here taken in a good 
 sense, and means, according to St. Ambrose, considerate, 
 'observe,' so as to imitate ; while in Rom. xvi. 17, it means 
 observe, so as to avoid, aKoirelv tovs tols Zi')(0(TTa(7ias koX ra 
 (TKavhaXa TtoLovvras. 
 
 ' Notes on Parables, p. 279. ■" 2 Kings iv. 1 — 7. 
 
152 ' COMMENTARY ON [CHAP. III. 
 
 For the use of the word 'walk/ see Commentary on the 
 Ephesians, pp. 109, 136, 216, 258, 294, 318. 
 
 SO as ye have us for an ensample. 
 
 Kadois ex^Te tvttov rj/ids — " sicut habetis formam nos ;" 
 i. e. as long as ye have us for your pattern. Tutto? has the 
 same sense Acts vii. 44. Others interpret " formam nostram ;" 
 i. e. " formam doctrinae nostras." It is to be observed that 
 he does not say irpoTOTvirov, for that would refer to Christ, 
 
 but TVTTOV. 
 
 The word ' us ' must be understood as referring to himself, 
 St. Timothy, Epaphroditus, Silvanus, and others who had 
 been chiefly engaged in preaching the Gospel at Philippi. 
 
 18. He furnishes a reason for the precept of verse 17. 
 
 (For many walk, 
 
 i. e. " longe alitor quam ego." The meaning is, there are 
 many who outwardly are Christians and who preach the 
 Cross, but who have never learnt its fundamental doctrine 
 oi self-denial ; for it is of the self-indulgent, a large class in 
 every Church, that the AjDOstle is about to speak. 
 
 ' ^yalk ;' the word used here is Trepcirarelu, not arotx^iv, 
 as above ; as much as if he had said that these persons of 
 whom he is about to speak, although outivardly walking 
 orderly as Christians, (o-TOfc%ety,) yet inwardly are walking 
 after their own lusts, (irepiTraTeiv). The change of words is 
 highly expressive. But if this view (which imdoubtedly is 
 a pleasing one) should be thought to press the meaning of 
 TrepiTrareiv too far, it may be distinguished from cnotx^lv 
 thus : — (TTOfx^elv, the orderly progress of the ivhole community 
 of the Church, viewed in its corporate character ; TrepiTra- 
 reiv, the daily walk of each individual member of the Church, 
 whether in or out of order. 
 
 St. Chrysostom says, " There were some who made a pre- 
 tence of Christianity, yet lived in ease and luxuiy. This is 
 contrary to the Cross ; wherefore he thus spoke." 
 
 of whom I have told you often, and now tell you 
 even weeping, 
 
 Lorinus remarks with great force on the word * weeping,' 
 
VER. 17, 18.] ST. PAULAS EPISTLE TO THE PHILIPPIANS. 153 
 
 "Non tarn atramento qviam lachrymis chartas inficiebat 
 Paulus/' for truly he was a man of many tears, and might 
 well have said, — 
 
 " Tu quibus ista legis incertum est lector ocellis, 
 Ipse quidem siccis scribere non potui." 
 
 Haymo says that " the love of the Apostle is to be imi- 
 tated, who was wont to weep even over the ' enemies of the 
 Cross of Christ,' as Samuel did over his enemy Saul, and as 
 the same Apostle elsewhere did over the Corinthians, who 
 after fornication did no penance." 
 
 that they are the enemies of the Cross of Christ : 
 
 As thinking only of this life and its interests and plea- 
 sures, living without self-denial, which is specially signified 
 by the word 'cross,' and rapidly tending towards Anti- 
 nomianism ; " so that if they say they are of Christ, still they 
 are enemies of the Cross. For did they love the Cross, they 
 wovild strive to lead a life befitting the Cross. Was not thy 
 Master hung upon the tree ? Imitate Him in some other 
 way, if thou canst not in His own. Crucify thyself, though 
 no one crucify thee. Learn how great is the power of the 
 Cross. How many goods it hath attained and doth still : 
 how it is the safety of our life. Through it all things 
 are done. Baptism is through the Cross, for we must re- 
 ceive that seal. The laying on of hands is through the 
 Cross. If we are in the way, if we are at home, wherever 
 we are, the Cross is a great good, the armour of salvation, a 
 shield which cannot be beaten down, a weapon to oppose the 
 devil ; thou bearest the Cross when thou art at enmity with 
 him, not simply when thou sealest thyself by it, but when 
 thou sufierest the things belonging to the Cross. Christ 
 thought fit to call our sufferings by the name of the Cross. 
 As when He saith, 'Except a man take up his Cross and 
 follow Me,' i. e. except he be prepared to die "." 
 
 This phrase is adopted by St. Poly carp in his Epistle to 
 the PhUippians, c. 12. 
 
 " St. Chrysostom, in loc. 
 X 
 
154 COMMENTARY ON [cHAP. III. 
 
 19. Whose end is destruction, 
 
 * End/ ill the way of wages °. The expression is probably 
 borrowed from Numb. xxiv. 20. He is speaking of etertial 
 destruction, and not merely of punishment in this world ; 
 since David testifies?, "I myself have seen the ungodly in 
 great power : and flourishing like a green bay-tree." The 
 word * end,' then, must be taken to denote their death, and 
 * destruction' that which follows after it. 
 
 whose God is their belly, 
 
 See Rom. xvi. 18 ; not that they actually call their belly 
 by the name of God; yet, inasmuch as they are wholly under 
 the dominion of their appetites and desires, and think mainly, 
 if not exclusively, of them, their belly becomes their all in 
 all, and so their god, since that is our god to which we give 
 our chief service. See Eph. v. 5. 
 
 It is a well-known saying of Luther's, that " every one of 
 us has by nature a Pope in his belly." 
 
 Thorndike <i says that the Christian " making the will of 
 God the ground, and His glory and service the intent, of all 
 his doings, renounces all respect to the pleasure, or profit, or 
 honour, or greatness of this world, so far as it is not the 
 means to serve God ; acknowledging that, when he declines 
 from this resolution, he makes his belly his God, or his riches 
 his idol, as St, Paul saith ; or rather the devil, that ofiers him 
 some little part of that which our Lord refused in gross, the 
 god whom he worships." 
 
 Haymo refers these words to those false brethren who 
 were preaching Christ for worldly ends "■, and remarks very 
 happily, " ' Whose God is their belly,' that is to say, of those 
 who preach for the express purpose oi filling their belly. ^' 
 
 Compare with this verse Matt. vi. 24, where St. Chry- 
 sostom says our Lord " calls mammon a * master,' not because 
 of its own nature, but on account of the wretchedness of 
 them that bow themselves beneath it. So also St. Paul calls 
 
 " Rom. vi. 21 ; 2 Cor. xi. 15 ; Gal. vi. 8. p Ps. xxxni. 3G. 
 
 1 .Tiist Weiylil.s iiiul MoasiirL's, cliup. xxiii. 3. ■■ Cli.ip. i. 1<). 
 
VER. 19.] ST. Paul's epistle to the philippians. 155 
 
 the belly a ' God,' not from the dignity of such a mistress, 
 but from the wretchedness of them that are enslaved." 
 
 and whose glory is in their shame, 
 
 i. e. who boast of things that they ought to be ashamed 
 of, " Who rejoice to do evil, and delight in the frowardness 
 of the wicked I" 
 
 Pythagoras well remarked to a certain person who said 
 he should prefer being reckoned among women than phi- 
 losophers, " Sows had rather roll in mud than in clear 
 streams." 
 
 ev ry alcT'yyvr) avrwv is translated by St. Ambrose * and 
 by St. Augustine " in pudendis eorum, referring the words to 
 the Judaizing teachers who gloried chiefly in circumcision, 
 and making the sense to be " et quorum gloriatio est in eo 
 membro quod pudendum est et abscondendum." It is per- 
 haps enough to say of this interpretation that it does vio- 
 lence to the Greek, (as the word ala'xyvrj is never used in 
 this sense,) and is exceedingly unnatural. 
 
 who mind earthly things.) 
 
 01 TO, eTTiyeia <f)povovvr€Sf. See James iii. 15. Although 
 ^povelv is more usually applied to the understanding, yet it is 
 sometimes used of the affections also. See Col. iii. 2, ra avw 
 ^povelre, yu,^ ra IttI rrjs jr]<;. See also Rom. viii. 5, ol yap 
 Kara adpKa 6vt€9, to, ttjs aapKos (^povovcnv' ol he Kara irvev- 
 fxa, TO. Tov 7rv€vfiaTos. The meaning is, their affections do not 
 rise above the earth where all their hopes and interests lie. 
 
 In Aristotelian philosophy the word ^p6v7](TLs signifies 
 the intellect as apjjlied to morals. We might call it 'moral 
 wisdom,' and possibly the word <^povelv may have something 
 of this sense with St. Paul in this place, — ' who direct their 
 affections and intellect alike towards earthly objects,' * who 
 employ heart and mind upon earthly things." Even the 
 heathen philosophy could tell us to raise our \aews higher 
 than the earth ; in Aristotle's words, e^' ocrov evhi'x^erai 
 ndavaTi^eiv, 'to play the immortal as far as may be.' 
 
 ^ Prov. ii. 14. ' Lib. i. fie Cain et Abel, c. 5. 
 
 " Sunn. XV. rle verbis Apostoli, c. 1. 
 
156 COMMENTARY ON [cHAP. III. 
 
 20. For our conversation is in heaven ; 
 
 In contrast with ra iirijeia ^povovvres which precedes, 
 and the connexion is, But we are not such, for our conver- 
 sation instead of being on the earth, is in heaven, and thus 
 is fulfilled the prophecy of Daniel ii. 44, " And in the days 
 of these kings shall the God of heaven set up a kingdom 
 which shall never be destroyed : and the kingdom shall not 
 be left to other people, but it shall break in pieces and con- 
 sume all these kingdoms, and it shall stand for ever." 
 
 ' Conversation,' Trokirevixa : see chap. i. 27. This word 
 would answer to the Roman municipium, i. e. the condition 
 of those who dwelling out of the city have yet the jus civi- 
 tatis Romance. There was, however, this difference between 
 them and those who dwelt in the city, that these last alone 
 could be chosen to fill "any office in it. Thus the Christian 
 while on earth is (rvfJiTroXirris rSiv djifov"^, and not ^ivos^ 
 or TrdpoLKos ^; i.e. he is a free man, or municeps, of heaven, 
 though while on earth in an inferior condition to those who 
 have their domiciUum in urbe, viz. the saints in heaven, who 
 are alone capable of reigning with God. 
 
 The force of the word ' is' (vTrapx^i) must be noticed, as 
 denoting something present. Christ, our Head, is there now ; 
 and we are reigning there in Him. See Eph. ii. 6 — 19. 
 It also implies that if we hope to enjoy the rights of full 
 citizenship with the saints in heaven, we must live as fellow- 
 citizens with them now, since we shall never be in heaven 
 after death, unless we have been there in affection before. 
 " For ye are dead, and your life is hid with Christ in God^." 
 
 St. Athanasius ^ says, " That is the true life which a man 
 lives in Christ ; for although they are dead to the world, 3-et 
 they dwell, as it were, in heaven, meditating on those things 
 which are above, as he, (St. Paul,) who was a lover of such 
 a habitation, said. While we walk on earth, our dwelling is 
 in heaven." 
 
 So also St. Augustine " : " Already in longing we are there, 
 already hope into that land, as it were an anchor, we have 
 
 Kpli. ii. 1!). » Ibid. >• Col. iii. 3. 
 
 ' Fi'sL, Kp. vii. • 111 Ps. Ixv. 3. 
 
VER. 20.] ST. Paul's epistle to the philippl\ns. 157 
 
 sent before, lest in this sea being tossed we suffer shipwreck. 
 In like manner, therefore, as of a ship which is at anchor we 
 rightly say that already she is come to land, for still she 
 roUeth, but to land in a manner she hath been brought safe 
 in the teeth of winds, and in the teeth of storms ; so against 
 the temptations of this sojourning, our hope being grounded 
 in that city Jerusalem causeth us not to be carried away 
 upon rocks." 
 
 St. Gregory '' remarks, in illustration of this passage, " As 
 the house of our exterior life is the building which the body 
 lives in, so the house of our thovight is anything whatever 
 that the mind is centred in by affection. For everything 
 that we love, we, as it were, make our dwelling-place by 
 reposing in it. Whence Paul, because he had fixed his heart 
 in things above, being still upon earth indeed, yet a stranger 
 to earth, said, * Our conversation is in heaven.' " 
 
 And again *= : " Let us behold the Eagle building itself the 
 nest of hope in high places. He says, ' Our conversation is 
 in heaven,' and again, 'Who hath raised us up together, 
 .and hath made us sit together in heavenly places.' He has 
 his rest in high places, because in truth he fixes his thought 
 on things above. He wishes not to degrade his mind to the 
 lowest objects, he wishes not by the baseness of human con- 
 versation to dwell on things below. Paul was perhaps then 
 confined in prison when he was witnessing that he was sitting 
 together with Christ in heavenly places. But he was there, 
 where he had already fixed his ardent mind, not there, where 
 the sluggish flesh was still necessarily detaining him." 
 
 Tertullian*^ says, "But thou art a stranger in this world, 
 a citizen of Jerusalem which is above. ' Our citizenship is 
 in heaven.' Thou hast thine own enrolment, thine own 
 solemn days. Thou hast no concern with the rejoicings of 
 the world ; yea, thou oughtest to do the contrary ; for ' the 
 world shall rejoice and ye shall lament.' " 
 
 Bp. Andrewes*^ says, "For the things contained in heaven, 
 as they are heavenly, so we desire that we living on earth 
 
 Moral, viii. 74. "^ IVloral. xxxi. 95. "^ Dc Cor. 13. 
 
 ' Sfcim. on Lord's Pravcr. 
 
158 COMMENTARY ON [CHAP. III. 
 
 • mayliave * our conversation in heaven;' that earthly man, 
 to whom God said Terra es, may by this means be made 
 heavenly." 
 
 from whence also we look for 
 
 'From whence ;' i. e. from heaven, where we believe Christ 
 to be in His true human Body. " Where Christ sitteth on 
 the right hand of God^" 
 
 the Saviour, the Lord Jesus Christ : 
 
 i. e. waiting for the day when He will come to reward 
 every man according to his works s. It is well worthy of 
 remark, that in speaking of the second Advent of our Lord 
 St. Paul uses the word ' Saviour,' rather than 'Judge,' being 
 a title full of the richest comfort to all the faithful, pointing, 
 as it does, to the redemption of the body which will then 
 take place. 
 
 21. Who shall change our vile body 
 
 OS fJieTa(7')(r)fjbaTLaei to (7(o/jba ti]s raTretvaiaecos rj/xcov — 
 " Transfigurabit corpus humilitatis nostra) conformale corpori 
 gloria) suae ^\" Bernard a Piconiiis well explains the expres- 
 sion : " Id est, in aliam figuram accidentalem commutabit : 
 ex passibili, corruptibili, et terreno, faciens impassibile, incor- 
 ruptibile, aeternum." It would be heresy to suppose, as some 
 have done, that the glorified bodies of the saints will have 
 different figures from those which they now have. The bodies 
 will be the same, but the condition and qualities will be dif- 
 ferent. See 1 Cor. xv. 42 — 44. At the Transfiguration of 
 our Blessed Lord — which ancient doctors have called the Sa- 
 crament of the Resurrection, when the flesh shall be revived 
 — no change of substance passed upon Him. He laid aside 
 nothing of His true and natiiral body, but only withdrew 
 the veil which concealed its supernal glory. And so will it 
 be with the faithful at the resurrection ; their natural bodies 
 will remain, but will be penetrated even to their inmost re- 
 cesses with the glory of the eternal Godhead. 
 
 ' t V,l. iii. 1. e 1 Thcss. iv. 16. '' iLiUillian, dc riisurr. Carn. 55. 
 
VER. 20, 21.] ST. Paul's epistle to the philippians. 159 
 
 * Our vile body' very inadequately translates to acofia 
 rrjs TaireLvwaeais -^/jlcov; it should be, ' the body of our humi- 
 liation.' A beautiful sense is thus obtained, — the body is the 
 material in which our ' humiliation' has place, and is shewn 
 by its sujffering and degradation. But Christ Himself once 
 had such a Taireivcoais, (though free from sin which forms 
 an important element in our humiliation,) and has passed 
 through it to Ilis glory, and He will hereafter so change 
 us as to be like Him. 
 
 " What ? " asks St. Chrysostom, in he, " shall this our 
 body be fashioned like unto Him, Who sitteth at the Right 
 Hand of the Father, to Him Who is worshipped by the 
 angels, before Whom do stand the incorporeal powers, to 
 Him Who is above all rule, and power, and might ?" 
 
 that it may be fashioned like unto His glorious 
 body, 
 
 Svf^/J>op(f)ov ra> aco/xarc ttjs Bo^tjs avrov ' ; literally, ' the 
 body of His glory,' (as opposed to the body of our humilia- 
 tion,) since it is in His Body, as its object, in which Christ's 
 glory has place and is displayed. 
 
 Four glimpses of this glory have been vouchsafed to men : 
 (1) in Moses' face, (2) in Christ's transfiguration, (3) in 
 Stephen's countenance, (4) in the vision which St. Paul had 
 of Christ — for that he really saw Him see 1 Cor. ix. 1. 
 
 It is to be observed here what a high value is put upon 
 the resurrection and redemption of the body; as if this 
 were the chief thing which Christians waited for ^. Where- 
 ever the doctrine of the Incarnation is rightly apprehended, 
 there will be no difficulty in perceiving the dignity that 
 belongs to the body, as being actually a part of Christ. See 
 chap. i. 1. 
 
 according to the working 
 
 Kara rijv ipepyeiap. 'Evepyeia signifies 'efficacy,' or 
 ' efficacious operation.' See remarks on chap. ii. 12. 
 
 ' 1 Cor. XV. 48 : 2 Tim. ii. 12. ^ Roin. viii. 23 ; Eph. v. 23. 
 
160 ' COMMENTARY ON [CHAP. III., IV. 
 
 whereby He is able even to subdue all things unto 
 Himself. 
 
 Lest any one should suppose that what has been said is 
 too hard, the Apostle gives the cause of the wonderful trans- 
 formation he has just mentioned, viz. the power of Christ, 
 whereby He is able to subdue all things to Himself, and 
 therefore corruption and death '. 
 
 St. Chrysostom, in lac, says, " For tell me, which requireth 
 the greater power, to subject demons, and Angels, and Arch- 
 angels, and Cherubim, and Seraphim, or to make the body 
 incorruptible and immortal? The latter certainly rather 
 than the former ; He shewed fortli the greater works of His 
 power that you might believe these too." 
 
 It is well worthy of remark that St. Paul here ascribes 
 to the Son that which in other places is said to belong to 
 the Father, (for ivepjeia is used of the Father Eph. i. 19,) 
 thereby proving, against the Arians and others, that the 
 power of the Father and the Son is the same, and so also 
 their Essence and Divinity. 
 
 Hemmingius, writing to condole with Noviomagus on the 
 death of his daughter, well says of this passage : " Believe 
 me there is no such remedy for present affliction as the 
 earnest belief in these words, and devout meditation on the 
 resurrection." And so also St. Chrysostom, in lac. : " These 
 our hopes are sufficient to raise up even the most sluggish 
 and indolent." 
 
 The following beautiful passage, founded on this verse, 
 occurs in the exposition of Bernard a Piconius : " Eodem 
 ac Apostoli insignitus sum honore, coelorum sum civis, do- 
 mesticus Dei : cur ergo, ut talpa, lisereo terra, mente et 
 corde iiiclusus in terra ? Sursum cor, o anima raea ! mentem 
 erige, suspice coelum, hsec est patria tua, dorausque seterna : 
 ad banc anliela, ibi conversare, donee veniat Salvator, qui te 
 ab hujus exsilii miseriis eripiat, suaque gloria donet in 
 patria." 
 
 ' 1 Cor. XV. 2."), 20. 
 
VER. 1.] ST. Paul's epistle to the philippians. 161 
 
 SUMMARY OF CHAPTER IV. 
 
 He first of all, in the tenderest terms, exhorts the Philippians to 
 perseverance, ver. 1 ; 
 
 And then two women of their number, who were at vai'iance, to 
 imanimity, vers. 2, 3. 
 
 He next proceeds to encourage them to the manifestation of spi- 
 ritual joy, ver. 4 ; 
 
 To cultivate moderation, ver. 5 ; 
 
 To be constant in prayer and thanksgiving, ver. 6 ; 
 
 And to the practice of everything that is praiseworthy, vers. 8, 9. 
 
 He next speaks with approval both of their past and present libe- 
 rality towards him, vers. 10, 14, 15, 16 ; 
 
 And shews that he accepts it chiefly for their sake, since he himself 
 knows how to bear poverty, vers. 11, 13, 17. 
 
 He then assures them of the continuance of God's favour, ver. 19 ; 
 
 And after some general salutations, vers. 21, 22, 
 
 Concludes the Epistle with his benediction, ver. 23. 
 
 CHAP. IV. 
 
 Ver. 1. Therefore, 
 
 wcrre — " cum tanta nobis proposita sint prsemia"';" i. e. since 
 we have our citizenship in heaven, and look for such a 
 Saviour, and expect such a change. Compare 1 Cor. xv. 58. 
 
 my brethren 
 
 i In the faith of Christ. 
 
 dearly beloved and longed for, 
 
 iirtTToOijToi, * longed for', " exoptati — multum desiderati ;" 
 see chap. i. 8. The preposition eVt very much intensifies the 
 force of the word. 
 
 Polus. 
 Y 
 
162 ' COMMENTARY ON [cHAP. IV. 
 
 my joy and crown, 
 
 " Inasmuch as on your account it is that I rejoice at the 
 present time, and hereafter shall be crowned ^." Observe how 
 affectionately the Apostle speaks of them ! Compare 1 Thess. 
 ii. 20. The word 'joy' is more significant than the preceding 
 * longed for,' since, as Ai-etius says, " 7r66o<; lies concealed in 
 the inmost recesses of the mind, so that it does not at once 
 break forth; but %a/3a Cjoj') pours itself out in external 
 signs, in the coimtenance, voice, gesture," &c. 
 
 The difference between 'joy' and 'crown' is the difference 
 between this world and the world to come ; it is as if St. Paul 
 should say, " Ye, whose faith and love are my works, are a 
 ground of happiness to me here, and will be so hereafter. The 
 Apostle does not speak of this in the light of recompense or 
 wages for work done, but it is a beautilul and not at all 
 an antichristian idea that the very works which we have 
 done on earth for Christ's sake, however little they may in 
 themselves be worthy of reward, will form the gems that 
 adorn our heavenly crown. Of course the word ' crown' in 
 this passage must be taken in the sense in which our Lord 
 uses the word ' reward' in Matt. x. 41, 42 ; in this sense our 
 works may be said to ' follow us.' 
 
 There is something very encouraging in this verse for 
 ministers in the midst of those manifold trials and disap- 
 pointments which are inseparable from their vocation. Not 
 only is it true that " when the chief Shepherd shall appear, 
 they shall receive a crown of glory that fadeth not away °," 
 but those very souls over which they have sorrowed, and 
 which they have won to Christ with many prayers and tears, 
 will form their everlasting crown ; for if children are said to 
 be the crown of their natural parents p, much more will this 
 be the case in reference to that spiritual offspring of which 
 faithful ministers "travail in birth again until Christ be 
 formed 'i" in them. 
 
 SO 
 
 Either, ' as you have already stood firm,' or, * as I have 
 been describing. 
 
 «■ Sedulius. " 1 Pet. v. 4. p Prov. xvii. 6. "^ Gul. iv. 19. 
 
VER. 1, 2,] ST. Paul's epistle to the philippians. 163 
 
 stand fast 
 
 a-rfiKere ; i. e. against all the assaults of heretical teachers. 
 The word denotes a high state of preparation against attack. 
 See remarks on Eph. vi. 11. 
 
 A very good sense will be obtained from the use of the 
 simple word ' stand,' (without the addition of ' fast/ as in 
 the English Version,) as if the righteous man were like 
 a cube, which in spite of any turn of fortune stands upright 
 and firm. 
 
 in the Lord, 
 
 As the element wherein alone true stedfastness consists. 
 See 1 Cor. xv. 1 ; 2 Cor. i. 24 ; 1 Pet. v. 12. 
 
 my dearly beloved. 
 
 He repeats these words to shew the intensity of his affec- 
 tion. The language of this verse may well be described as 
 heart-melting ; an admirable pattern for ministers to copy, 
 who must be prepared to plead hard for Christ, if they would 
 speak to any purpose. Compare Philem. 8, 9. 
 
 2. I beseech Euodias, and beseech Syntyche, 
 
 It should be Euodia. These were two women, as appears 
 from the following verse, where avrais and aXnves are used 
 respecting them. Theodoret, Theophylact, and Anselm say 
 that they were persons of consequence among the Christians 
 of Philippi, (Deaconesses probably, like Phoebe of Cenchrea,) 
 who by their zeal had contributed much to the spread of the 
 Gospel, by instructing the young, and performing those nu- 
 merous other works of love which fall to the lot of a sister of 
 charity. For a full account of the office of ' widows,' ' Dea- 
 conesses,' &c., in the primitive Church, see Bingham, bk. 
 ii. c. 22 ; also Cave, Prim. Christ., part i. c. 8. It appears 
 that some cause of disagreement had arisen between these 
 two women, and the Apostle takes this opportunity of ex- 
 horting them to unanimit}^ 
 
 that they be of the same mind 
 
 i. e. preserve the bond of Christian love, so essential to the 
 
164 COMMENTARY ON [CHAP. IV. 
 
 proper development of the faitli, and without which labours 
 and sacrifices are valueless. 
 
 in the Lord. 
 
 i. e. " with that concord, the bond of which is the Lord "■," 
 since all concord out of the Lord is easily broken and conies 
 to nought. The expression may also mean (as Rosenmiiller 
 takes it) ' in things pertaining to the Lord,' i. e. the doc- 
 trine of Christ. 
 
 It is certain that the disagreement between these women, 
 whatever it was, must have been sufficiently public to be pro- 
 ductive of scandal to the Church, or the Apostle would not 
 have alluded to it in a letter which was in a measure the 
 common property of all, but would rather have spoken of it 
 in private. The earnestness of his appeal finds its coiinter- 
 part in the language of St. Augustine, who in relation to the 
 difierences that had unhappily sprung up between SS. Jerome 
 and Ruffinus, said : — " Oh that I could but once find you to- 
 gether ; I would fall down at your feet with much love and 
 man}^ tears ; I would beseech you for yourselves and one 
 another, and for weak Christians who are ofiended thereat, 
 that you woidd not sufier these dissensions to spread." 
 
 Hemmingius on this place takes occasion to point out that 
 the duty of a pious pastor is not merely to care for the flock 
 as a whole, but also to seek for the salvation of individual 
 sheep. " For he does not fulfil his office who teaches, ex- 
 horts, and threatens only in public, unless in private also 
 he admonishes each, where and when he perceives it to be 
 necessary." 
 
 3. And 
 
 Kol ; there is another reading, vaL 
 
 I intreat thee also, 
 
 i. 8. no less than those women whose names I have men- 
 tioned. For ipcoTO) in this sense, see John xiv. 16, x\4. 26, 
 xvii. 9; 1 Thess. iv. 1, and v. 12 ; 2 Thess. ii. 1. 
 
 Bcza. 
 
VER, 2, 3.] ST. Paul's epistle to the philippians. 165 
 
 true yokefellow, 
 
 (Tv^vye jv^aie. Some have supposed tliat St. Paul is here 
 addressing his wife. So Clemens Alexandrinus ^ and Eu- 
 sebius *. St. Ohrysostom mentions this supposition, but only 
 to reject it. His words are, " Some say Paul here entreats 
 his own wife ; but it is not so, but some other woman, or the 
 husband of some one of them." He also mentions that some 
 understood the word 'yokefellow' (Syzygus) as a projit^r 
 name, but abstains from pronouncing a decided opinion on 
 the point. It is difficult, however, to see on what grounds 
 people persist in applying tliese words to a woman at all, 
 unless the explanation of Aretius is considered satisfactory, 
 "Nam muliebris causa mulieri optime videtur commendari." 
 Such an application appears to be arbitrary, and to justify it 
 the Greek should be jvrja-la av^vye, instead of the masculine 
 yvjja-Le av^uye. It is of course not impossible that these 
 words might refer to a woman, but the use of them in thig 
 sense would involve an Atticism such as we should hardly 
 expect to find in this place. Estius thinks that the term 
 ' yokefellow' refers to the brother or husband of Euodias or 
 Syntyche, or, perhaps, to the keeper of the prison who was 
 converted by St. Paul ". Caietan maintains that the Apostle 
 is speaking of his wife, and gives as his reason, " Nam 
 dictio interpretata compar congruissime interpretatur con- 
 jux ; quoniam significat sub eodem jugo." But why not 
 under the yoke of Christ as well as of wedlock ? It is not 
 impossible that SS. Barnabas, or Silas, or Timothy may be 
 alluded to under this appellation ; more especially as St. Paul 
 applies the term yvqaCws in a very marked way in chap. ii. 
 20. Or, it may have been the colleague of Epaphroditus 
 who was absent. Or, why may not Epaphroditus himself be 
 intended, since he would be present at Philippi when this 
 Epistle was read " ? 
 
 * Strom, iii. 
 
 « Lib. iii. c. 30. 
 
 « Acts xvi. 29—33. 
 
 ^ Haymo seems to understand Tvi)' 
 aie as a proper name, and says, " Ger- 
 manus coines erat ipsius in fide, in 
 
 ideoque prsecepit ut ipse qui abundabat 
 opibus, vel etiam in predicatione ad- 
 juvaret illas." This interpretation pro- 
 ceeds on the assumption that it was of 
 material assistance that the Apostle 
 spoke, which does violence to the ge- 
 
 officio preaicatiouis, et tamen dives; neral spirit of the context. 
 
166 COMMENTARY ON [cHAP. IV. 
 
 It is, however, not a little remarkable that St. Paul should 
 have seen fit to conceal the name, as if to tell us that the 
 individual, whoever he or she may have been, was not to look 
 for praise in this world, but from Him who seeth in secret 
 and rewardeth opcnl3^ 
 
 help those women 
 
 " These women seem to me to be the chief of the Church 
 which was there, and he commendeth them to some notable 
 man whom he calls his ' yokefellow,' to whom perchance he 
 was wont to commend them^ as to an assistant, and fellow- 
 soldier, and brother, and companion, as he doth in the 
 Ej)istle to the Romans, when he saith, ' I commend unto 
 you Phoebe our sister, which is a servant of the Church 
 which is at Cenchrea *.' " 
 
 The expression ' those women ' refers of course to Euodias 
 and Syntyche, and the special commendation of the Apostle 
 shews how much may be done by self-denying women who 
 are zealous for the cause of Christ. The word ' help' {av\- 
 \a/j,^dvov, suscipe eas) probably means. Assist their infii-mi- 
 ties, and reconcile them to one another y. 
 
 which laboured with me in the Gospel, 
 
 ainve^, utpote quae, ' seeing that they.' The English 
 Version entirely misses the force of this. The Gospel at 
 Philippi was first received by women ^ ; and these two, who 
 are specially mentioned, must have been of the number of 
 those who, having believed, laboured among their ovm sex 
 for the spread of the faith. 
 
 ' Laboured with me,' crvvrj&Xrjo-dv fiot, i. e. " Quae mecum 
 athletice decertarunt pro Evangelio"." It is not to be sup- 
 posed that they did this by preaching, but by sharing the 
 trials and difficulties that St. Paul there endured, with mas- 
 culine spirit. 
 
 Ilemmingius says, " This is a remarkable passage, shewing 
 that it is the privilege of women as 'well as men to strive 
 together for the Gospel, by defending and propagating it." 
 
 * St. Chrysostom, in loc. 
 
 '' " Tu una cinn aliis adesto illis nt idem sontiant." — Zanchiut. 
 
 ' Acts xvi. 13. » Cornelius ^ Lap. 
 
VER. 3.] ST. Paul's epistle to the philippians. 
 
 167 
 
 The use of the preposition aw in the words avXkafi- 
 ^dvov and crvvrjd'k'qcrav must be observed, as if the Apostle 
 had said, ' help them who helped me ''.' 
 
 with Clement also, 
 
 i. e. they rendered assistance to Clement also, who was 
 in peril with St, Paul at Philippi ". This is generally sup- 
 posed to be the Clement, surnamed ' Romanus,' who was 
 a philosopher, but afterwards became the disciple of SS. Peter 
 and Paul, and, having been Bishop of Rome, suffered mar- 
 tyrdom by being thrown into the sea. For a further account 
 of him see Euseb., Hist. Eccl., v. 6, 
 
 St. Chrysostom "^ speaks of Clement as having been one 
 of St. Paul's associates. 
 
 and with other my fellow-labourers, 
 
 Lest any of St. Paul's 'fellow-labourers' should take it 
 amiss that the name of Clement only was mentioned in this 
 Epistle, he puts them in mind of a higher and an enduring 
 record of their names and actions, viz. ' the book of life.' 
 
 Thorndike ^ says that these " fellow-labourers" were com- 
 panions of the Apostles, who " were both their disciples in 
 the doctrine, and their coadjutors in the work of the Gospel. 
 These, or some of these — which sometimes gave personal 
 attendance upon the Apostles, not moving in their office 
 but at their disposing — became afterwards settled by them 
 upon particular Churches, which they found they could not 
 attend so well themselves, for the government of those 
 which were converted, and the conversion of those which 
 were not." 
 
 whose names are in the book of life. 
 
 The expression 'book of life' refers to the well-known 
 custom of the registering the names of citizens in a book 
 kept for the purpose, and from which the names of cri- 
 minals, and fugitives, and infamous persons were struck out, 
 
 ^ Estius. 
 
 "= " Quae mecum et cum Clemente et 
 cseteris cooperariis meis certaveruiit 
 
 ill Evangelic." — Caietan. 
 ■* Preface to Horn, in 1 Tim. 
 « Of Religious Assemblies, iv. 7. 
 
168 
 
 COMMENTARY ON 
 
 [chap. IV. 
 
 (see Rev. iii. 5). The 'book of life/ then, is the register 
 of all faithful people, (just as 'the book of the living*'' is 
 the record of the number of men who live in the world,) 
 from which the names of those are expunged that cease to 
 continue such. The Divine Intelligence, then, by a figure 
 adapted to the comprehension of men, is called ' the book of 
 life,' as containing the names of all who are predestinated to 
 eternal salvation^. This and similar expressions, however, 
 must not be understood as signifying the election of any to 
 eternal life in such a way that it is impossible for them to fail 
 of it, but, as St. Basil '^ says, "As men are written in this book 
 when they are converted from vice to virtue ; so may they 
 be blotted out of it when they backslide from virtue to vice." 
 The righteous, then, as long as they remain such, have a cer- 
 tain right to eternal life. But they may lose this, as Demas 
 did, who in the Epistle to Philemon' is honoured with the 
 same title of avvepyos as occurs in this verse, and yet in 
 another place the Apostle complains J, " Demas hath forsaken 
 me." It is this 'book of life' of which our Blessed Lord 
 spoke when He said, " Eejoice that your names are written in 
 heaven*^;" i.e. in 'the book of life,' or memory of God. 
 This expression is first used by Moses \ but the idea be- 
 longing to it was not unknowTi to the ancients, for we find 
 Homer saying of Ul5'sses, Tovvo/j,a iv Alos avky. 
 
 4. Eejoice in the Lord alway : 
 
 See chap. iii. \. The Apostle repeats the exhortation to 
 joy, since the Philippians had endured great afflictions for 
 the sake of the Gospel, and would be likely to be downcast 
 at the present aspect of afiairs. 
 
 ' In the Lord.' In saying this he speaks of a deep un- 
 utterable ioj which no change of external circumstances can 
 afiect ; for God being unchangeable, the joy which is in Him 
 must be unchangeable also. So that the Apostle does not 
 
 ' Ps. Ixix. 20 ; sec also Ezck. xiii. 9. 
 
 « " Per lihrum vita} turn lioc loco 
 quam Apo. 20 nietiij)lu)ric6 significa- 
 tvir notitia Dei, qufi iirmiter in iiiente 
 rctinet cos quos ad vitam pra;(lcstiua- 
 vit !Bterna,m."—£stius. 
 
 ■> In Isa. iv. 3. 
 i Ver. 24. 
 J 2 Tim. iv. 10. 
 ^ Luke X. 20. 
 
 ' Exod. xxxii. 32 j see also Dan. 
 xii. 1. 
 
VER. 3, 4.] ST. Paul's epistle to the philippians. 169 
 
 bid them rejoice because they are rich, or noble, or wise, 
 but because they are Christians, and as such have Christ 
 as their Lord, Who has redeemed them from the power 
 of death, has enriched them with His grace, and has called 
 them to His kingdom of glory. See 1 Cor. i. 30. 
 
 " Rejoice," says St. Anselm, ''not in the world, but in the 
 Lord ; for as no man can serve two masters, so no one can 
 rejoice both in the world and in the Lord, for these two joys 
 are contrary one to the other." 
 
 The force of the word 'alway"" must not be forgotten, 
 shewing, as it does, that even in trials and afflictions the 
 Christian finds matter for holy joy. See Acts iv. 41 ; 
 James i. 2. 
 
 and again I say, Eejoice. 
 
 The repetition is highly emphatic. It is not enough for 
 a heart that is really joyful in the Lord to express its glad- 
 ness once. Bp. Andrewes*^ says, " If it be gaudete in Domino, 
 nay then, iterum dico gaudete, saith the Apostle. Then to 
 it again and again ; double it, and treble it, and spare not. 
 Good leave have you." 
 
 There is a most beautiful passage in St. Augustine's Con- 
 fessions °, where, speaking of the joy of penitents, he says, 
 " Let them be turned and seek Thee ; and behold Thou 
 art there in their heart, in the heart of those that con- 
 fess to Thee, and cast themselves upon Thee, and weep in 
 Thy bosom, after all their rugged ways. Then dost Thou 
 gently wipe away their tears, and they weep the more, and 
 joy in weeping ; even for that Thou, Lord — not man of 
 flesh and blood, but — Thou, Lord, Who madest them, re- 
 makest and comfortest them." 
 
 And again P, the same Father, discoursing on these words, 
 asks: "What is rejoicing in the world? Rejoicing in 
 iniquity, rejoicing in filthiness, rejoicing in what disgraces 
 and deforms. In all these doth the world rejoice. What, 
 then, is this world, and what the rejoicing of the world? 
 
 ™ "Tam in prosperis quam in adversis." — Sedulius. 
 
 ° Serm. v. of the Conspiracy of the Gowries. 
 
 •> V. 3. P Serin, cxxi. 4, in Nov. Test. 
 
170 ' COMMENTARY ON [cHAP. IV. 
 
 1 say, bretlircn, with all the brevity I can, as the Lord 
 helpeth me, in haste, and briefly I say, the joy of the 
 world is unpunished wickedness. Let men live in luxu- 
 riousness, in fornication, in the trifles of the Spectacles, 
 let them wallow in drunkenness, pollute themselves vrith. 
 filthiness, and suffer no evil, — and see the rejoicing of 
 the world. Those evils which I have enumerated, let not 
 famine chastise, nor the fear of war, nor any fear, nor 
 any disease, nor any adversities; but let their all be in 
 abundance of substance, in the peace of the flesh, in the 
 security of an evil mind, lo, see the rejoicing of the world. 
 But God thinketh not as man ; the thought of God is one, 
 that of man another. It is of great mercy not to leave 
 wickedness unpunished; and He vouchsafeth now to chasten 
 with the scourge, that He may not be compelled to con- 
 demn to hell at the last." 
 
 St. Chrysostomi says, "The joy he is speaking of is what 
 springs from tears, (i.e. shed on account of sin). For as 
 men's joy for the world's sake hath a sorrow in the same 
 lot with it, even so godly tears are a germ of perpetual and 
 unfading joy." 
 
 And again ' : " He who rejoices in the Lord cannot be 
 deprived of the pleasure by anything that may happen. 
 For all other things in which we rejoice are mutable, liable 
 to become fugitive, and subject to variation. And not only 
 does this grievous circumstance attend them, but, moreover, 
 while they remain they do not afford us a pleasure sufficient 
 to repel and conceal the sadness that comes upon us from 
 other quarters. But the fear of God contains both these 
 requisites. It is firm, and immoveable, and sheds so much 
 gladness that we can admit no sense of other evils." 
 
 The whole of this homily should be read as bearing upon 
 this text. 
 
 5. Let your moderation be known unto all men. 
 
 TO eTTiecKes ('moderation') = iTrLeUeia, (see Acts xxiv. 4; 
 
 2 Cor. X. 1) ; the adjective being by a very common idiom 
 
 1 Horn. vi. 8, in Matt. ' Horn, xviii. 6, in Stat. 
 
VER. 4, 5.] ST. Paul's epistle to the philippians. 171 
 
 used for the substantive. This word is frequently brought 
 into contrast with hUatos, in the sense of * not insisting on 
 strict justice, making fair allowance ^.' Then, by an easy 
 transition it comes to mean ' forbearance,' ' moderation.' It is 
 used in the sense of ' gentle,' Tit. iii. 2 : firjBeva l3\a(T<f)r}/jielv, 
 afidxovs ehac, eTvieiKels, k.t.X. It is obvious that the word 
 ' moderation' (as English Version) very insufficiently gives 
 the meaning of the original, which refers to an accumulation 
 of virtues, rather than any one quality. Polus truly says 
 that this word is not to be restricted to the Aristotelian 
 sense, but that it signifies what the Latins call bonitas, partly 
 yielding much of one's right, and partly seeking occasion 
 of doing good to others. Trench* has the following excel- 
 lent remarks on this subject. He says eVtei/ceia " means 
 properly that moderation which recognises the impossibility 
 cleaving to formal law, of anticipating and providing for all 
 those cases that will emerge, and present themselves to it 
 for its decision ; which, with this, recognises the danger that 
 ever waits upon the assertion of legal rights, lest they should 
 be pushed into moral wrongs, lest the summum jus should in 
 practice prove the summa injuria ; which, therefore, urges 
 not its own rights to the uttermost, but going back in part 
 or the whole from these, rectifies and redresses the injustices 
 of justice. . . . The archetype and pattern of this grace is 
 to be found in God. All His goings back from the strict- 
 ness of His rights as against men ; all His allowing of their 
 imperfect righteousness, and giving of a value to that which, 
 rigorously estimated, would have none ; all His refusals to 
 exact extreme penalties" ; all His remembering whereof we 
 are made, and measuring His dealings with us thereby ; all 
 these we may contemplate as eVtei/ceta upon His j)art ; as it 
 demands the same, one toward another, upon ours. The 
 greatly forgiven servant in the parable "^ had known the 
 i-meUeia of his lord and king; the same, therefore, was 
 justly expected from him." 
 
 The Apostle, then, requires that the eViei/ceta of Christians 
 
 ^ Arist., Eth. Nic, 5. 14. I " Wisd. xii. 18; 2 Mace. x. 4; Ps. 
 
 ' Synonyms of the New Testament, Ixxxv. 5. 
 p. 1S2, and following. | * Malt, xviii, 23. 
 
172 ' COMMENTARY ON [cHAP. IV. 
 
 should be " known unto all men." To the faithful, that they 
 may be stimiJated to become imitators of so admirable an 
 example ; to unbelievers, " that whereas they speak against 
 you as evil-doers, they may by your good works which they 
 shall behold glorify God in the day of visitation y." 
 
 The Lord is at hand. 
 
 6 Kvpios iyyvsf. This may mean, (1) the Lord is at hand 
 for judgment, when the time of retribution will have come, 
 and full and ample justice will be done ^ ; or, (2) the Lord is 
 at hand to help you in all trials and difficulties * : " The Lord 
 is nigh Tinto all them that call upon Him." So Sedulius, 
 who says, " Scit quod opus sit vobis antequam petatis Eum." 
 Both interpretations give a good sense, but it seems proba- 
 ble, upon the whole, that this expression ought to be regarded 
 as a sort of formula, or watch- word, used to stren'gthen any 
 warning given to Christians, by reminding them of a future 
 judgment. Just so Maran-atha, * our Lord cometh,' in 
 1 Cor. xvi. 22, added to Anathema, signifying that he who 
 loved not Christ must be accursed, since God was no longer 
 far off in mystery, but had shewn Himself in love, because 
 * our Lord has come,' or * is coming.' 
 
 St. Augustine ** says, in reference to our Lord's continual 
 presence with His people: "His Body is removed indeed 
 from your eyes, but God is not separated from your hearts : 
 see Him going up, believe on Him absent, hope for Him 
 coming ; but yet through His secret mercy feel Him 
 present." 
 
 Bernard a Piconius has the following beautiful reflections 
 on this verse : — 
 
 " ' The Lord is at hand :' in a short time I shall relinquish 
 everything ; why then do I love earthly things and cleave 
 to them ? 
 
 " * The Lord is at hand :' in a short time I must give an 
 account of all I have ; why then do I keep what is beyond 
 mv needs ? 
 
 1 Pet. ii. 12. • Rom. xiii. 11 ; Hcb. x. 37. 
 
 » Ps. cxlv. 18. •> In Ps. xlvii. 7. 
 
VER. 5, 6.J ST. Paul's epistle to the philtppians. 173 
 
 " ' The Lord is at hand : ' lo ! the Saviour comes with His 
 rewards ; why then do I lose patience in tribulations ? 
 
 " ' The Lord is at hand/ to render to every one according 
 to his work ; why then do I envy the happiness and joy of 
 worldly men ? 
 
 " ' The Lord is at hand/ and, therefore, let our modesty, 
 moderation, gentleness of disposition, and orderliness of life 
 be known to all men. 
 
 " Let them see gentleness in our actions, words, and steps, 
 as becomes those who are disciples of Christ, Whom we bear 
 in our hearts. 
 
 " Let them see patience in our sufferings, as becomes 
 those who are expecting an eternal crown as the reward 
 of them. 
 
 " Let them see frugality in our use of worldly things, as 
 becomes those who will be judged for whatever they use 
 superfluously." 
 
 6. Be careful for nothing ; 
 
 fiTjBev /juepi/jLvdre ; * distress yourselves for nothing ; ' see 
 Matt. vi. 25. Christians are to cast their burden upon the 
 Lord, knowing that as He is able, so is He also willing to 
 take upon Himself all their cares and distresses : " Casting 
 all your care upon Him, for He careth for you"." Com- 
 pare also Ps. Iv. 23 ; Prov. xvi. 3 ; Luke xii. 22. 
 
 The Apostle does not here forbid anxiety about our spi- 
 ritual, but about our carnal state ; not diligence and zeal in 
 performing the proper duties of our calling, but anxiety of 
 mind respecting the issue of our labours and of affairs gene- 
 rally, which arises from distrust in the providence and pro- 
 mise of God. 
 
 but in everything by prayer and supplication 
 
 This is the best, and indeed the only, remedy against care. 
 See Ps. xxxiv. 4 — 6. There is a beautiful contrast between 
 * everything' in this clause, and * nothing' in the former 
 one. The meaning is, whatever your necessities may be, 
 
 '^ 1 Pet. V. 7. 
 
174 ' COMMENTARY ON [cHAP. IV. 
 
 be not disquieted with, anxious care, but turn to God, See 
 Commentary on Epbesians, p. 330. 
 
 For the difference between 'prayer' (Trpoa-evxv) and 'sup- 
 plication' (Berjats), see chap. i. 4. 
 
 with thanksgiving 
 
 i. e. whatever the event may be, both for blessings and 
 afflictions. A very important element in devotion ; for how 
 can any one pray aright for future blessings who is not 
 grateful for past ? In this respect Christians should be 
 like Joseph's brethren, who " made ready the present against 
 be came at noon," and stood with it in their hands. Com- 
 pare Cant. iii. 6 ; and see Ps. x\dii. 2, " I will call upon the 
 Lord which is worthy to be praised," where the thanksgiving 
 for past deliverance runs side by side with the prayer for 
 present aid. 
 
 St. Chrysostom ^ says, " There is nothing so pleasing to 
 God as for a man to be thankful." 
 
 And again ^ : " That which he exhorts others to do, saying, 
 ' Let your requests be made known unto God,' the same also 
 he used to do himself, teaching us to begin always from these 
 words, and before all things to give thanks unto God. For 
 nothing is so acceptable to God as that men should be 
 thankful, both for themselves and for others ; wherefore also 
 be prefaces almost every Epistle with this." 
 
 So also St. Athanasius, who says^, "The blessed Apostle, 
 who gave thanks at all times, urges us in the same manner 
 to draw near to God. And being desirous that we should 
 never desist from such a purpose as this, he says, * At all 
 times give thanks ; pray without ceasing.' For he knew 
 that believers are strong while emplo3^ed in thanksgiving ; 
 and that rejoicing they pass over the walls of the enemy, 
 like those saints who said, ' Through Thee will we pierce 
 through our enemies, and in my God I will leap over a 
 wall.' " 
 
 let your requests be made known unto God. 
 
 i. e. let them be such as may be worthily offered to Him. 
 
 '' Horn. xix. ill Eph. * Horn. ii. 1, in 1 Cor. ' Fest. Ep. iii. 
 
VER. 6, 7. j ST. Paul's epistle to the philippians. 175 
 
 In ver. 5 he had pointed out what he wished to be made 
 known unto men, he now shews what should be made 
 known to God. 
 
 Haymo miderstands the ' requests' of the faithful to be 
 * made known unto Grod' by the ministry of angels ; and 
 proceeds to enquire, " If, therefore, the Almighty knows all 
 things, not merely past and present, but also future, and 
 discerns not only works, but also thoughts, and is entire 
 everywhere, what need is there that what we do should be 
 told to Him by the ministry of angels ? It is not because 
 anything escapes His observation that they tell this to Him, 
 according to the words of Solomon, ' Thou alone knowest the 
 hearts of the sons of men,' but that they may fulfil their 
 office and ministry, because they are messengers." There 
 is something very beautiful in the idea embodied in the 
 above extract. Compare Tobit xii. 15, " I am Haphael, one 
 of the seven holy angels, which present the prayers of the 
 Saints, and which go in and out before the glory of the 
 Holy One." 
 
 Bernard a Piconius notes three conditions of prayer : " We 
 must pray," he says, " with confidence, with perseverance, 
 and with gratitude. With confidence of receiving; with 
 gratitude for what we have received ; with perseverance 
 through Jesus Christ our Mediator." 
 
 7. And the peace of God, 
 
 The word ' and' connects this verse with w^hat immediately 
 goes before, q. d. ' if you do what I have said, then the 
 peace,' &c. * The peace of God' means " that peace which 
 rests in God, and is wrought by Him in the soul, the coun- 
 terpoise of all troubles and anxieties, (John xvi. 33) s." It 
 is well called * the peace of God,' since He alone can give it. 
 " Quia in Seipso pacatus et quietissimus est Deus, Cujus 
 natura est Pax'^." So also St. Augustine, who in his well- 
 known description of God's attributes', most beautifully 
 pourtrays the rest which He has in Himself, "unchange- 
 
 s Alford. ^ St. Anselm. * Conf. i. 4. 
 
176 
 
 COMMENTARY ON 
 
 [chap. IV. 
 
 able, yet all changing ; never new, never old ; all-renewing, 
 and bringing age upon the proud, and they know it not ; 
 ever working, ever at rest ; still gathering, yet nothing 
 lacking ; supporting, filling, and overspreading ; creating, 
 nourishing, and maturing ; seeking, yet having all things." 
 
 The expression may also mean the peace which we have 
 in God, by being reconciled to Him. through the death of 
 His Son. In Eph. ii. 14 Christ is described as "our Peace ;" 
 since it is through His most salutary Passion alone that 
 we can obtain peace. Probably both interpretations are 
 included in the expression. 
 
 It is to be observed that the Apostle in this place speaks 
 of prayer as having a virtutem pacativam. See Job xxii. 21, 
 "Acquaint now thyself with Him, and be at peace." 
 
 which passeth all understanding, 
 
 7) vTrepixovaa iravra vovv. Novs is the intelligent faculty, 
 acting on and regulating matter. The meaning is, the na- 
 ture and extent of this ' peace' cannot be expressed or under- 
 stood. It is something which can only be felt in the inmost 
 soul of believers, (" O taste and see how gracious the Lord 
 is '',") but will be fully realized hereafter ' ; for, as far as 
 regards the present, St. Augustine truly says "", " How much 
 soever thou mayest reflect upon that peace, the mind is 
 scarce able to conceive it while set amid the heaviness of 
 the body." 
 
 Haymo well remarks, " It passeth all understanding, except 
 the understanding of the Lord, because no angel, no man is 
 able to fathom the mystery of the Passion of the Son of God, 
 and of our reconciliation, and how great was the love which 
 was in Him, Who, when He was God, for our sakes deigned 
 to become man." 
 
 And so St. Augustine ° : "So that in that he said ' all,' not 
 even the understanding of the holy angels may be excepted, 
 
 '' Ps. xxxiv. 8. 
 
 ' Caietan says, " NuUaj siqiiidem 
 vires creaturarum sufficiunt ad tran- 
 quillitatem etiani participaiidam divini 
 
 ordinis, quo mens inbaeret Deo chari- 
 tate et omni studio." 
 
 '" In Ps. cxxxii. 10. 
 
 " Encliir., 16. 
 
VER. 7, 8.] ST. Paul's epistle to the philippians. 177 
 
 but of God alone : for His peace surpasseth not His own 
 understanding. ' ' 
 
 shall keep your hearts and minds 
 
 ^povp^aei,, ' shall keep as \vith a garrison.' See 1 Pet. 
 i. 5. This word is highly emphatic, and gives us a most 
 beautiful idea of the care that God has for His people. 
 Solomon's bed was not so well guarded with his threescore 
 valiant men, all holding swords °, as each faithful Christian 
 is by the power of God without him, and the peace of God 
 within him. This holy peace, like David's harp, chases 
 away the evil spirit of anxiety and fear p, and surrounds the 
 sorrowing heart with profound repose. It is obvious, how- 
 ever, that this word is only to be understood conditionally. 
 
 ' Your hearts ;' i. e. your affections, lest they turn aside to 
 what is evil. 
 
 ' And minds ; ' your intellectual powers, lest they receive 
 anything that is contrary to the faith. 
 
 through Christ Jesus. 
 
 Better, ' in (iv) Christ Jesus ; ' shall keep us in Him, 
 (i. e. in living union with His risen and ascended Huma- 
 nity,) so that we may remain stedfast, and not fall from 
 the faith. 
 
 Hemmingius says, " Let each one to whom piety and sal- 
 vation is a matter of care, observe this text. The snares of 
 the devil are great ; but do thou oppose prayer to them, and 
 thou shalt be safe. The world presses thee down ; but do 
 thou shake off the burden by prayer. Various and manifold 
 stumblingblocks and difficulties are thrown in thy way in 
 civil and ecclesiastical government ; but do thou flee unto 
 God in prayer as unto a most certain refuge, and thou shalt 
 be safe, even against the gates of hell." 
 
 8. Finally, brethren, 
 
 TO XoLTTov, " quod reliquum est." See chap. iii. .1. "Id est, 
 ad extremum omnium, ut omnia breviter comprehendam ; vel 
 de reliquo vitae vestrse i." 
 
 " Cant, iii, 7, 8. p 1 Sam. xvi. 23. i Sedulius. 
 
 A a 
 
178 ' COMMENTARY ON [cHAP. IV. 
 
 St. Chrysostom sa^'S, " it stands for ' I have said all.' " 
 "Before closing the Epistle the Apostle adds a general 
 precept, embracing in a comprehensive way many points 
 relating to morals and holy conversation i." 
 
 These are the words of one who loves to linger on his sub- 
 ject, and the exhortation throughout is exceedingly earnest, 
 and well calculated to arouse the Philippians to the practice 
 of virtue. 
 
 whatsoever things are true, 
 
 Understand, ' think upon.' ' True,' as excluding all hypo- 
 crisy and double dealing ; no doubt also vrith a reference to 
 the truths of the Gospel. Compare Hor. Ep. i. 1, 11. *' Quid 
 verum atque decens euro et rogo." 
 
 whatsoever things are honest, 
 
 (je/jivd. St. Ambrose translates ' magnifica,' but it is pro- 
 bably ' pudica ;' i. e. whatever is suited to the character of a 
 grave and virtuous man, as excluding all Hghtness in con- 
 versation and manner. Diog. Laert. says of Socrates, avrdp- 
 K7}s rjv Kol aefjivos. And Caietan remarks, " vera spectant 
 ad intellectum, honesta ad affectum." 
 
 whatsoever things are just, 
 
 Excluding the power or desire of doing injuries to one 
 another. " Ad reddendum unicuique debitum praecipimur 
 ut simus prompti''." 
 
 whatsoever things are pure, 
 
 dfyvd, excluding all sins of the flesh. See 2 Cor. xi. 2 ; 
 Tit. ii. 5. There is another reading, ayta. 
 
 whatsoever things are lovely, 
 
 'rrpodf^iXri, "quae grata sunt omnibus." Excluding all 
 asperity of manner, and enjoining a gentle and conciliatory 
 disposition. Sedulius, however, seems to take this in the 
 sense of pleasing to God. 
 
 •i I'iStius. ' Caietan. 
 
VER. 8.] ST. Paul's epistle to the philippians. 179 
 
 whatsoever things are of good report ; 
 
 €vcf)r]fia, " quae bonam famam nos faciunt habere." Ex- 
 cluding all words and actions that may in any way tend to 
 bring the name of Christian into ill-repute. See above, 
 ver. 5, " Let your moderation," &c. 
 
 St. Augustine ^ cites this passage to shew that good report 
 is to be preserved for the sake of others : " Wherefore whoso- 
 ever guards his life from charges of shameful and evil deeds 
 does good to himself; but whosoever guards his character 
 too is merciful towards others. Por unto ourselves our own 
 life is necessary, unto others, our character; and certainly 
 even what we mercifully minister unto others for their 
 health, abounds also to our own profit." 
 
 if there be any virtue, 
 
 e" Tis, equivalent to oaa, " whatever is virtuous, whatever 
 is praiseworthy." He varies his mode of expression because 
 there is no regular word for ' virtuous' derived from apen]. 
 
 St. Paul is here speaking of virtue as opposed to vice, and 
 his meaning is that they should exercise themselves dili- 
 gently in every branch of virtue. 
 
 and if there be any praise, 
 
 Metonymy for anything deserving of praise. Not that he 
 wishes them to seek for praise, but to do deeds worthy of 
 praise. We gather hence that nothing which is really de- 
 serving of praise is forbidden, but that whatever is truly 
 praiseworthy is consonant with the Christian religion. Our 
 praise is not necessarilj^ of men (see Rom. ii. 29), but to render 
 the applause of men worth anything it must be awarded not 
 on worldly, but on divine principles. E.g. We must be 
 praised, not because we have been successful, or adroit, but 
 because we have been successful by keeping the faith, doing 
 our duty, and seeking God's honour and glory. This praise 
 ought to be desired ; for it is the eiraivo'i e'/c rov Oeov. 
 
 think on these things. 
 
 i. e. Meditate on, so as to practise them. " His delight is 
 
 ' De bono Viduitatis, 22. 
 
180 
 
 fOJOIENTART ON 
 
 [chap. IV. 
 
 in the law of the Lord : and in His law will he exercise 
 himself day and night *." 
 
 " Seest thou," says St. Chrysostom, " that he desires to 
 banish every evil imagination from our soids ; for evil actions 
 spring from thoughts ?" 
 
 9. Those things which ye have both learned, and 
 received, and heard, and seen in me, 
 
 Again the Apostle proposes himself as an example. See 
 iii. 17 ; see also 1 Cor. iv. 16 and xi. 1 ; 1 Thess. i. 6, 
 
 The word 'learned' (e'/ia^ere) signifies elementary in- 
 struction ; * received' (jrapeXd^eTe) more accurate teaching ; 
 * heard' {"^KovaaTe) refers to familiar discoui-ses ; ' seen' (elf- 
 Sere) to St. Paid's actions ; for, as Hemmingius well says, 
 " The hfe of a pastor ought to be a mirror of his teaching." 
 
 Bernard a Piconius understands the words thus : what ye 
 have * learned,' from my teaching ; what ye have ' received* 
 from my writing ; what ye have ' heard' concerning me in 
 my absence ; what ye have * seen' in me when present. 
 
 do: 
 
 lie had just said ' think on these things,' and he now fur- 
 ther enjoins that they should be carried into practice ". 
 " Not only say them, but do them also ^." 
 
 and the God of peace 
 
 i. e. God, AYho is the Father of Peace ; \az. of our Lord 
 Jesus Christ, AYho is ' our Peace '^ ;' or God, Who is the 
 Lover of Peace y. 
 
 Observe, it is not merely the * peace of God,' as in verse 7, 
 but ' the God of Peace.' 
 
 Bp. Andrewes % speaking of God's titles, says, " All the 
 Old Testament through you shall observe God's great title is 
 ' the Lord of Hosts ^,' which in the New you shall never 
 read ; but ever since He rose from the dead it is, instead of 
 it, the ' God of peace.' It is not amiss for us, this change. 
 
 « Ps, i. 2. 
 
 " " Mens imprimis rctjuiritur, se- 
 cundo externa facta." — Zanchlus. 
 " St. Chrysostom. 
 ' Eph. ii. 14. 
 
 y Rom. XV. 33. 
 
 ^ Serm. xviii. Of the Resurrection. 
 » 1 Sam. i. 1 1 ; Isa. i. 21. ; Jer. xlvi. 
 18; Hab. ii. 13; Mai. i. 14. 
 
VER. 8 — 10.] ST. Paul's epistle to the philippians. 181 
 
 For if the Lord of Hosts come to be at peace with us, His 
 Hosts shall be all for us, which were against us, while it was 
 no peace. So as make but God * the God of peace/ and more 
 needs not. For His peace will command His power straight." 
 It is well known that St. Augustine finds a mysterious 
 meaning in the word peace [pax], which, he says, consisting 
 of three letters, denotes the Trinity, from Whom comes all 
 true peace. 
 
 shall be with you. 
 
 i. e. shall help and defend you. 
 
 10. But I rejoiced in the Lord greatly, 
 
 He now passes on to giving of thanks ; not, however, 
 without a slight admixture of expostulation, as Estius thinks, 
 for the contributions of the Philippians having ceased for a 
 time. It is obvious that the Apostle's rejoicing is founded 
 not so much on the gift itself, as on the readiness and zeal 
 they had shewn in sending. 
 
 *I rejoiced in the Lord greatly^ ;' "not with worldly re- 
 joicing, nor with the joy of this life, but ' in the Lord.' Not 
 because I had refreshment, but because ye advanced ; for this 
 is my refreshment. Wherefore he saith * greatly ;' since this 
 joy was not corporeal, nor on account of his own refreshment, 
 but because of their advancement *'." 
 
 Rosenmiiller translates iv Kvplw, " propter Christum, doc- 
 trinae Christi causa." 
 
 that now at the last your care of me hath flourished 
 again ; 
 
 OTL rfhr) irore aveOaXere to vTrep ifiov (f)pov€iV. The words 
 r/S?; TTore {jam aliquando) seem to imply that some con- 
 siderable time had elapsed : " Quasi dicat post longam inter- 
 missionem *^." 
 
 'Flourished again/ [avedaXere) 'your care concerning 
 me has revived / a metaphor taken from trees and plants. 
 
 '' " In principio Epistolse inter alia 
 proposuit gaudiuui proprium de Pbi- 
 lippensibus : niodo illud in specie trac- 
 tat super charitate Philippensium erga 
 
 ipsum Paulum demonstrata factis.' 
 Caietan. 
 
 <= St. Chrysostom. 
 
 '' Aretius. 
 
182 ' COMMENTARY ON [CHAP. IV. 
 
 which become dry and barren in winter, (see Isa. vi. 13,) 
 but blossom again in spring. Perhaps *your care concern- 
 ing me came into leaf again,' would be the nearest trans- 
 lation that could be given ; but we need not suppose, with 
 Bengel, that it was actually spring-time when the contri- 
 butions arrived ! 
 
 St. Chrysostom says, " Hath flourished again, as trees 
 which have shot forth, then dried iip, and again shot forth. 
 Hence he sheweth that they who had formerly borne flowers 
 had withered, and after withering again budded forth. So 
 that the words ' flourished again ' have both rebuke and 
 praise. For it is no small thing that he who hath withered 
 should flourish again." 
 
 So also St. Augustine % "These Philippians had now dried 
 tip with a long weariness, and withered as it were as to bear- 
 ing this fruit of a good work ; and he rejoiceth for them that 
 they ' flourished again/ not for himself, that they supplied 
 his wants. Therefore subjoins he, ' not that I speak in re- 
 spect of want,' &c." See also the same Father in Ps. 1. 11. 
 
 Haymo accounts for this expression thus : "At the begin- 
 ning of the preaching of the Apostle, when the Philippians 
 believed, the}'- shewed him the greatest kindness, joyfully mi- 
 nistering to him such things as were needful ; but when they 
 had begun to suffer persecution at the hands of their unbe- 
 lieving fellow- citizens, they ceased from this supply, for they 
 were not able, situated as they were in the midst of sedition 
 and persecution, to fulfil their office of love, as they hud done 
 in a time of tranquillitj^ But when peace was restored to 
 them, they returned to their former manner of life, and began 
 to minister to the Apostle and other saints such things as 
 were needful. Wherefore he rejoices over them," &c. 
 
 wherein ye were also careful, but ye lacked oppor- 
 tunity. 
 
 e^' t5 Ka\ icftpovelre, '^KaipecaOe Be ; implying that even 
 when the Philippians did not send pecuniary assistance they 
 bore the Apostle in their minds. On e</)' a>, see chap. iii. 12. 
 
 • Conf. xiii. 26. 
 
VER. 10, 11.] ST. Paul's epistle to the philippians, 183 
 
 They did not lack the will to help but the opportunity, [r)Kai- 
 peiaOe). This word probably means, not only that they had 
 no opportunity of sending, but that they had nothing to 
 send, and possibly also had no fitting messenger. It is plain 
 that this sentence is introduced to mitigate any apparent 
 severity that might lie in the use of such a word as avedaXere. 
 St. Chrysostom enquires, " What meaneth * lacked oppor- 
 tunity ?' It came not, saith he, of indolence, but of necessity. 
 Ye had it not in your hands, nor were in abundance. This 
 is the meaning of * ye lacked opportunity.' Thus most men 
 speak when the things of this life do not flow in to them 
 abundantly, and are in short supply." 
 
 11. Not that I speak in respect of want : 
 
 Ka9' vareprjcriv. This may be rendered propter, or secun- 
 dum penuriam ; i. e. not regarding the want which I am 
 suffering, as if I was bent on my own interest ; and the full 
 meaning will be, that the joy which the Apostle has just 
 been speaking of did not arise from the relief which their 
 contributions had afforded him, but from the love which was 
 shewn by their sending. Perhaps vcrreprjais in this place 
 might be rendered ' neglect,' and then the meaning will be, 
 'I do not now speak because ye neglected me.' Aretius 
 takes vareprjaLs, ' slowness,' (from vcrrepl^eiv, ' to come late'), 
 and then the sense will be, ' I do not complain of your slow- 
 ness in sending.' This agrees very well with what imme- 
 diately follows. 
 
 for I have learned, 
 
 i. e. in Christ's school, since nature can teach no such 
 lesson. " This is an object of discipline," says St. Chryso- 
 stom, " and exercise, and care, for it is not easy of attain- 
 ment, but very difficult and full of toil." 
 
 in whatsoever state I am, therewith to be content. 
 
 avTapKTjs ; "Id est sibi sufficiens, sua sorte et re con- 
 tentus, adeo ut nihil appetens nihil indigeat, sed potius pro 
 sua sorte se suaque aliis communicat et liberaliter effundat^" 
 
 ' Corne'.ius a Lap. 
 
184 ' COMMENTARY ON [cHAP. IV. 
 
 Caietan well remarks, " I have learnt to be sufficient for tlie 
 things which I have, although the things which I have are 
 not suflBcient for me." 
 
 The vii'tue of avrapKeta is mentioned in 2 Cor. ix. 8, and 
 1 Tim. vi. 6, and is a most important one for a Christian to 
 cultivate. Socrates used to say that that man was most like 
 the gods who wanted the fewest possible things, since the 
 gods want nothing at all. 
 
 St. Augustine § exclaims in reference to St. Paul's descrip- 
 tion of himself in this verse, " Behold a soldier of the hea- 
 venly camp, not the dust which we are." 
 
 12. I know both how to be abased, and I know 
 how to abound : 
 
 The antithesis between ' abased' {TaireivovcrOai) and * a- 
 bound' (Trepia-aeuecv) must be observed. The English Ver- 
 sion scarcely recognises this sufficiently. Taireivovadai 
 should be translated so as to convey the idea of suffering 
 want, in opposition to Trepiaaeveiv, being in abundance, and 
 the meaning will be, ' I know how to bear poverty with 
 patience, and plenty with moderation.' St. Chrysostom 
 shews the difficulties of either condition : " For as want in- 
 clines us to do many evil things, so too doth plenty. For 
 many ofttimes coming into plenty have become indolent, and 
 have not known how to bear their good fortune. Many men 
 have taken it as an occasion of no longer working. But 
 Paul did not so, for what he received he consumed on others, 
 and emptied himself for them. This is to know how to make 
 good use of what we have. He was in no wise relaxed, nor 
 did he exult at his abundance ; Paul was the same in Avant 
 and in plenty, he was neither oppressed on the one hand, 
 nor rendered a boaster on the other." 
 
 everywhere and in all things 
 
 i. e. whatever happens, I am prepared to meet it with 
 equanimity. He repeats the previous sentiment, but with 
 more particularity. Wordsworth translates eV Travrl in each 
 thing, taken singly ; iv ttuo-l in all, taken collectively. 
 
 K Conf. X. 31. 
 
VEK. 11, 12.] ST, Paul's epistle to the philippians. 185 
 
 I am instructed 
 
 fiefivrjfjiai, (" I am instructed,") — a most significant word, 
 used in reference to the Greek mysteries, which, however, 
 the Apostle does not hesitate to transfer to a better use. 
 As, therefore, the word fjbva-rrjpiov, as well as fj,efjbV7]/u,aL, is 
 admitted into the number of Christian forms of expression, 
 does it not seem likely that the opinions of those are sound 
 who consider the heathen mysteries to have been really the 
 rites of a purer faith, and to have consisted in the instruc- 
 tion of the fiua-rai in the patriarchal revelation ? Some have 
 supposed that Socrates' offence was in revealing the mys- 
 teries in his purer teaching, and that he was made away 
 with really for violating his engagement as one initiated, 
 and teaching the public the true religion he had sworn to 
 conceal from them. The word TeXeiot in ch. iii. 15 may be 
 taken in the same sense, for it was used to signify not per- 
 fect men, but men perfectly instructed in the mysteries. 
 
 The Apostle means that what he has just been speaking 
 of is not with him mere theoretical learning, since he has 
 been practically initiated into it. And a high and holy 
 state it is to be thus ' initiated.' For as none but the 
 strongest and healthiest bodies can bear sudden alterna- 
 tions of heat and cold, so none but those who are practised 
 in Christian discipline, and whose hearts are fashioned by 
 God's will be able to preserve calmness amidst the changes 
 and chances of life. 
 
 both to be full and to be hungry, 
 
 St. Bernard very beautifully remarks, "A great and rare 
 virtue it is to remain hungry at a feast, to endure cold 
 while surrounded by garments, to be lowly in the midst 
 of honours. Hannibal knew how to suffer hunger and want ; 
 but he knew not how to be full and to have abundance, for 
 the allurements of Capua enervated him who had hitherto 
 been unconquered, and laid him open to the Eomans to 
 be vanquished, invincible though he had been." 
 
 ** Ps. xxxiii. 1-i. 
 
 Bb 
 
186 COMMENTAKY ON [cHAP. IV 
 
 both to abound and to suffer need. 
 
 St. Augustine'', speaking of earthly goods, says: "Nor 
 doth any use them well save he who hath power also not to 
 use them. Many, indeed, with more ease practise absti- 
 nence, so as not to use, than practise temperance, so as to 
 use well. But no one can wisely use them, save he who can 
 also continently not use them. Forsooth, to suffer want 
 is the part of any men soever, but to knoiv to suifer want 
 is the part of great men. So also to abound, who cannot ? 
 But to know also to abound, is not, save of those whom 
 abundance corrupts not." 
 
 Bp. Andrewes ^ remarks on this passage, " How admirably 
 did the Apostle follow the example of obedience furnished 
 by his Blessed Master — ' Not My will but Thine be done !' 
 And also that obedience manifested in the holy Angels, who 
 at God's command are ready not only to ascend, but also to 
 descend ^, to shew that they are content not only to appear 
 in heavenly glory, which is their nature, but also to be 
 abased, according to the Apostle's rule, ' I can abound, and 
 I can want.' '' 
 
 See also St. Francis de Sales' '' Devout Life," part i. c. 2. 
 
 13. Having said before ' I know,' and ' I have learned,' 
 lest this perchance should sound like boasting, the Apostle 
 hastens to ascribe all to Christ, the Source of all strength. 
 
 I can do all things through Christ which strength- 
 eneth me. 
 
 It is to be observed that the expression vavra layvw 
 means a great deal more than ' I can do all things : ' it is 
 * I can all things/ a form of expression which modern Eng- 
 lish has unhappily lost, implying the capacity not only of 
 doing, but also of suffering, understanding, caring for, &c. 
 
 'All things,' without limitation, so manifold in its gifts 
 and operations is divine grace ! The complete way in which 
 St. Paul ascribes everything to Christ is still further seen 
 
 '' De Bono Conjugali, 21. ' Serm. on Lord's Prayer. "" Gen. xxviii. ]2. 
 
VER. 12 — 14.] ST. Paul's epistle to the philippians. 187 
 
 from the use of the compound word ivSvvafiovvTi instead of 
 the simple Swa/xovvTi,, the preposition ev being highly em- 
 phatic. It has been truly said, *' Great were the merits of 
 Paul; but that they were in him the grace of God had 
 effected." See 1 Cor. xv. 10 ; 2 Cor. iii. 5. What a soul- 
 stirring passage, then, is this ! It tells the faithful Chris- 
 tian that he is a conqueror, yea, much more than a con- 
 queror, having power given him over all things ; so that 
 nothing is impossible to him. Compare 1 Cor. iii. 21 — 23. 
 
 14. Notwithstanding ye have well done, that yo 
 did communicate with my affliction. 
 
 A protest against Solifidianism. The meaning is, ' Great 
 as Christ's power is in me, still you were right in minis- 
 tering to my wants.' This verse is a good motto for cha- 
 ritable institutions. God will indeed provide for His own, 
 and accomplish His work ; but men must labour, as if the 
 work depended entirely on themselves. 
 
 It is probable, also, that the Apostle added these words 
 lest the Philippians should suppose that he despised their 
 gift. Although he was disciplined to bear any turn of for- 
 tune with equanimity, yet he rejoiced at the arrival of their 
 present supply on their account, because it made them par- 
 takers of his reward. And so he does not say ' ye gave,' but 
 * ye communicated (avy/cotvcovrjcravTes) with my affliction,' 
 (see i. 7,) implying that as they sent their contributions to 
 mitigate the rigour of his captivity, so did they become 
 sharers in the recompense which would follow upon it ^. 
 
 St. Augustine ° says, " Hereat he rejoiceth, hereon feed- 
 eth ; because they had well done, not because his strait was 
 eased.'' 
 
 Hemmingius remarks here, "Observe that the Apostle 
 defines liberality towards ministers to be a good work; 
 whence it follows that they do ill who contribute nothing 
 to the support of the ministry." 
 
 " Bengel remarks on the word (rvyKoiv<avi\(Tav7is, " Composito verbo innuitur 
 etiam alios alio raodo fuisse KoivwviiaavTes." 
 o Conf. xiii. 26. 
 
188 COMMENTARY ON [cHAP. IV. 
 
 15. Now ye Philippians know also, 
 And therefore are able to testify. 
 
 that in the beginning of the Gospel, 
 
 i. e. of the preaching of the Gospel among you ; shewing 
 that they must have acted spontaneously, having no others 
 to set them an example. Hitherto the Apostle has simply 
 commended the liberality of the Philippians ; he now does 
 the same by coiQparing them with others. 
 
 Wordsworth p says that " this mention of the kindness 
 of the Philippians at the beginning of his Apostolic ministry 
 is more striking, as a record of his thankful remembrance 
 of them, because it is made in this Epistle, almost at the end 
 of his ministry." 
 
 when I departed fi'om Macedonia, 
 
 He is speaking of his first departure from Macedonia, 
 respecting which see Acts xvii. and xviii., for that he was 
 a. second time in Macedonia appears from Acts xx. 1. 
 
 It is to be observed that ' departed from Macedonia' 
 hardly expresses the force of e^rfk-dov arro MaKehovias. 
 St. Paul was compelled to leave Macedonia on account of 
 a persecution stirred up against him by the Jews^. The 
 phrase then would rather have the meaning of having been 
 driven out of Macedonia, and would thus contain very great 
 praise of the Philippians, since even under such unfavourable 
 circumstances they did not desert him. 
 
 no Chnrch communicated with me as concerning 
 giving and receiving, 
 
 els Xoyov Boaeoos Kol \i]y^€ws — "in rationem dationis et 
 acceptionis ; " or, "ad rationem expensorum et acccptorum." 
 The Apostle introduces a familiar illustration, taken from 
 the way in which accoimts are kept by merchants. There 
 is always a debtor and a creditor side. Though it might 
 perhaps appear that the * giving' was all on the side of the 
 
 P Greek Test. "^ Acts xvii. 5—10. 
 
VER. 15.] ST. Paul's epistle to the philippians. 189 
 
 Philippians, and the 'receiving' all on the side of St. Paul, 
 yet it was not really so, since in return for their contribu- 
 tions they became partakers of his grace. 
 
 but ye only. 
 
 This shews that the Philippians were the only Christians 
 in Macedonia who at that time had opened such an account 
 with him — the Xoyov Soaefos referring to the necessaries 
 of life, the \6yov Xij^jrecos to spiritual gifts imparted by the 
 Apostle. St. Chrj^sostom says, " Behold how they communi- 
 cated, by giving carnal things and receiving spiritual. For 
 as they who sell and buy communicate with each other, by 
 mutually giving what they have, (and this is communica- 
 tion,) so, too, is it here. For there is not anything more 
 profitable than this trade and traffic. It is performed on 
 the earth, but it is completed in heaven. They who buy 
 are on the earth, but they buy and agree about heavenly 
 things, whilst they lay down an earthly price." 
 
 Some have supposed that St. Paul carried about with 
 him an account-book, in which he put down on one side 
 the various sums supplied by the Church for the necessi- 
 ties of himself and companions, and other pious uses, and 
 on the other the amount actually expended ; the object of 
 this being to shew the Church that the money entrusted 
 to him had been properly used : but there is no necessity 
 to force this present passage to such a meaning. 
 
 St. Augustine^, speaking of mutual good offices, says, 
 " Bodily works of mercy may be joined with spiritual works 
 of preaching, and peace may result from giving and receiv- 
 ing. For the Apostle, who hath declared that this alms- 
 giving is a balance of giving and receiving, saith, 'If we 
 have sown unto you spiritual things, is it a great thing if 
 we shall reap your carnal things?' And concerning the 
 same thing he elsewhere saith, ' He that had gathered much 
 had nothing over, and he that had gathered little had no 
 lack.' Why had he nothing over who had much ? Because 
 •what he had over he gave to the needy. And what meaneth, 
 
 ' In Ps. cxxii. 9. 
 
190 ' COMMENTARY ON [CHAP. IV. 
 
 * he that had gathered little had no lack ? ' Because he re- 
 ceived from the other's abundance, that there might be 
 equality, as he saith," 
 
 Bp. Andrewes ^ makes use of this verse to shew that be- 
 cause " Gifts are rather commendata quam data, because there 
 is Xoyos Boaeois, seeing God will come and take account 
 of the talents, we must neither wastofully misspend them 
 nor have them without profit. Ut crescit donum, sic crescat 
 ratio donati." 
 
 16. For even in Thessalonica ye sent once and 
 again unto my necessity. 
 
 St. Chrysostom remarks on this verse, " Here again is 
 great praise, that he when dwelling in the metropolis should 
 be nourished by a little city.'' 
 
 There evidently must have been some good reason why 
 St. Paul preferred to receive contributions from Philippi 
 rather than be supported by the Christians of Thessalonica, 
 during his sojourn in that city. It may have been that 
 they were inclined to avarice, and so would have consi- 
 dered it burdensome to supply what was needful for the 
 Apostle. But whatever the true reason may have been, 
 we find St. Paul, in his Epistles to the Thessalonians, spe- 
 cially dwelling on the fact that he had not been charge- 
 able unto any of them ; and this certainly looks as if a 
 spirit of grudging had manifested itself among them. See 
 1 Thess. ii. 9, and 2 Thess. iii. 8. Be this as it may, he 
 here recites the remembrance of the aid he received from 
 Philippi with gratitude. 
 
 The 'necessity' he speaks of were the things required for 
 his daily support. A caution to ministers, surely, not to 
 take from their people more than is enough to supply their 
 needs. 
 
 17. Not because I desire a gift : 
 
 ovx ort eTri^TjTO) to Zofxa ; better, perhaps, * not that 
 I want a repetition of the gift for myself.' He had said 
 
 ' Serin, ii. on Preparation to Prayer. 
 
VER. 16, 17.] ST. Paul's epistle to the philippians. 191 
 
 before, (ver. 11,) "not that I speak in respect of want." The 
 meaning is, he is not writing from selfish motives. Unless he 
 had added this, illnatured persons might have misinterpreted 
 his praise of the Philippians' liberality. 
 
 but I desire fruit that may abound to your account. 
 
 He returns to the figure of account-keeping, (see ver. 15) ; 
 and the meaning is, if I wish to receive anything from you 
 it is that your future recompense may be increased, and that 
 further interest may be added 'to your account;' i. e. with 
 God, Who keeps an accurate reckoning of all that is laid 
 out in His service. 
 
 St. Augustine *, shewing that alms given to the righteous 
 procures treasure in heaven, says : " See what thou art buy- 
 ing, when thou may est buy, at what price. For thou art 
 buying the kingdom of heaven ; and there is no time for 
 buying except in this life. Remark, also, at how low a price 
 thou buyest. Its value to thee is that of all that thou canst 
 ever possess." 
 
 St. Gregory " takes occasion to point out from this place 
 that ' good preachers ' are not actuated by desire of gain, 
 since " it is not for the sake of the means of living that 
 preaching is rendered, but for the sake of preaching that 
 the means of living are accepted. And as often as what is 
 wanted is bestowed on those that preach by those that hear 
 them, they are not used to take delight in the benefit of the 
 good things, but in the reward of those bestowing them." 
 
 So also St. Augustine ^ : " I have learned of Thee, my God, 
 to distinguish betwixt a ' gift' and ' fruit.' A ' gift' is the 
 thing itself which he gives that imparts these necessaries 
 unto us, as money, meat, drink, clothing, shelter, help; but 
 the * fruit' is the good and right will of the giver." 
 
 And here it may be remarked in passing, that we trace 
 in St. Paul the character which, as we should say, belonged 
 to a perfect gentleman. He is on all occasions courteous, 
 courageous, and spirited, and here, as elsewhere also, liberal 
 in money matters, (see 1 Cor. ix. 12 — 18 ; 2 Cor. xi. 9, &c.) ; 
 
 ' In Ps. ciii. 12. " MoraL, xix. 22. * Conf., xiii. 26. 
 
192 COMMENTAKY ON [cHAP. IV. 
 
 shrinking from anything like avarice, or from what is very 
 significantly called ' dirty conduct.' Add to this character 
 of the gentleman that he was probably well to do in the 
 world before his conversion, and well educated, since he 
 quotes classical authors, writes very fair Greek, and ex- 
 presses himself logically. 
 
 18. But I have all, and abound : 
 
 'I have,' a'Tre')(Qi, probably receptum habeo. There is a 
 notion contained in this word of receiving in the sense 
 of produce from a farm, or wages for work done. Compare 
 Matt. vi. 2 and 5. By using this word rather than the 
 simple €-)(w the Apostle probably intended to hint that, after 
 all, whatever they sent was not so much a matter of favour, 
 as a recompense for his labour in having imparted to them 
 sjiiritual gifts. The English Version misses the delicate 
 sense of this. 
 
 * And abound,' — " satis superque habeo." He adds this, as 
 well to shew that they need not send a further supply, as 
 that they had already contributed munificently. 
 
 Haymo, evidently referring this to the avrdprceia of the 
 Apostle, remarks, " Ille omnia habet qui nullo indiget, qui 
 praeter necessaria nihil requirit." 
 
 I am full, 
 
 either of 'joy,' 2 Tim. i, 4, or ' comfort,' 2 Cor. vii. 4. 
 
 having received from Epapliroditus the things which 
 were sent from you, 
 
 TO, Trap' v/jb(ov. They had sent money, or clothes, and 
 other things which might be useful to him in his imprison- 
 ment. Johnson ^ says, on the authority of St. Ircnteus, that 
 " what St. Paul received was some considerable part of what 
 the people had offered at the altar." 
 
 an odour of a sweet smell, 
 
 By far the highest commendation of the gift sent by the 
 Philippians. The expression occurs in Gen. viii. 21. Ham- 
 
 ^ Unbloody Sacrifice, cliap. ii. sect. iv. 
 
VER. 18, 19.] ST, PAUl/s EPISTLE TO THE PHILIPPIANS. 193 
 
 mond says, " There were two altars in the temple of the 
 Jews, Ovfjuarripiov, ' the altar of incense,' within the temple, 
 and OvcLaa-rripiov, ' the altar of sacrifice,' without in the 
 court. On these two were ofiered all things that were 
 offered to God ; and under these two heads of ' incense ' 
 and ' burnt offering ' are almsdeeds, or works of charity, 
 here set down, as being the prime things now under the 
 Gospel to obtain God's favour and acceptance." See Com- 
 mentary on Ephesians, p. 295. 
 
 a sacrifice acceptable, well-pleasing to God. 
 
 The expression 'acceptable sacrifice^' [OvcrCav heKrrjv) as 
 applied to alms is very remarkable ; not, as Estius remarks, 
 that they have the proper nature of a sacrifice offered to 
 God, but that they are received by Him just as if they were 
 a sacrifice offered to His honour. See Heb. xiii. 16. 
 
 Bp. Andrewes ^ shews how the revival of the liberality of 
 the Philippians was connected with our Lord's Resurrection : 
 " St. Paul doth call the bounteous suppljdng of his wants from 
 the Philippians Ovaiav BeKrrjv, ' a sacrifice right acceptable 
 and pleasing to God,' and oo-fxrjv evcoSlas, ' a most delightful 
 sweet savour.' And that you may still see he looks to the 
 Resurrection, he saith, the Philippians had lain dead and dry 
 a great while, as in winter trees do use. But when that 
 work of bounty came from them, they did avadaWeiv, that 
 is, shoot forth, wax fresh, grow green again, as now at this 
 season plants do. That so the very virtue of Christ's Resur- 
 rection did shew forth itself in them ; so fitting nature's 
 resurrection-time, the time of bringing things as it were 
 from the dead again, with this of Christ. Which time is 
 therefore the most pleasing time, the time of the greatest 
 pleasure of all times of the year." 
 
 19. St. Chrysostom remarks here, " Behold how he blesseth 
 them, as poor men do." 
 
 ^ " Observanda est hoc loco anthro- 
 popathia. Deus enim se hujusmodi 
 locutionibus ad rudis populi captum 
 accommodat. Ut enim homini bonus 
 odor est gratus, et foetor displicet, ita 
 obedientia quaevis ex fide prtestita di- 
 
 citur hostia accepta, et odor suavitatis 
 Deo ; contra vero quicquid non est ex 
 fide, foetor est et displicet Deo. Est 
 igitur haec figura metalepsis." — Hem' 
 mingius. 
 
 » Serm. xviii. of the Resurrection. 
 
 C 
 
!194 COMMENTARY ON [CHAP. IV. 
 
 But my God shall supply all your need 
 
 i. e. as you have ministered to my necessities, so will God, 
 in answer to my prayer, and in requital of your love, supply 
 your wants, as He did the widow's vessels with oil ''. For if 
 He made great promises to those who supported Levites, 
 how much more to those who have supported Apostles? 
 St. Chrysostom is careful to point out here that St. Paul did 
 not promise or desire that God should " make them rich, 
 and to abound greatly ; but what said he ? * Supply all your 
 need,' so that ye may not be in want, but have things for 
 your necessities. Since Christ, too, when He gave us a form 
 of prayer, inserted also this in the prayer, when He taught 
 us to say, ' Give us this day our daily bread.' " See also 
 Matt. vi. 25—34. 
 
 There are other readings, of %ap/,i/, ' grace,' and also x'^pdv, 
 *joy,' instead of 'x^pelav, 'need;' either gives a good sense. 
 Estius enquires, " Why did the Apostle say * my God,' and 
 not ' our God,' when in the next verse he says ' God and our 
 Father ?' Because he was speaking of the kindness which 
 had been shewn towards him being repaid ; as if he had said. 
 Although I who am poor am unable to return a similar act 
 of kindness, yet my God, Whom I serve, can do that, since 
 He is all-Rich.'' 
 
 according to His riches 
 
 It is easy to Him to repay you, and He will do it quickly. 
 But lest their minds should be occupied with thoughts of a 
 recompence in this world, he immediately adds, 
 
 in glory by Christ Jesus. 
 
 What the nature of that reward will be we can but faintly 
 guess at now, for " eye hath not seen, nor ear heard, neitlicr 
 have entered into the heart of man, the things which God 
 hath prepared for them that love Him •=.'' 
 
 2 Kings iv. 3. « 1 Cor. ii. 9. 
 
VER. 19 — 22.] ST. Paul's epistle to the philippians. 195 
 
 20. jN'ow unto God and our Father be glory for 
 ever and ever. Amen. 
 
 i. e. to the Holy Trinity, which is One God. The conjunc- 
 tion ' and ' here is exegetical, not copulative. 
 
 He concludes the Epistle by ascribing glory to God, (with 
 special reference of course to the gift which he has received,) 
 through Whom alone good works can be done, and to Whom 
 all praise is to be offered. Compare Rom. xvi. 27. 
 
 This doxology naturally flows from the Joy which per- 
 vades the Epistle. 
 
 21. Salute every saint in Christ Jesus. 
 
 i. e. convey my words of salutation to all the faithful that 
 are among you, saying how I invoke upon them all those 
 blessings of which Christ is the Author ^. 
 
 For the meaning of the word ' saint ' see chap. i. 1. 
 
 Hemmingius well says that if we are desirous to retain 
 this title we must devote ourselves without ceasing to holi- 
 ness and innocence. 
 
 The brethren which are with me greet you. 
 
 As distinguished from * all the saints ' in the next verse. 
 These ' brethren ' were no doubt St. Paul's special attendants, 
 as Aristarchus, Epaphras, Demas, Timotheus, Linus, &c. 
 
 22. All the saints salute you, 
 
 i.e. all who are at Rome; in other words, the whole 
 Roman Church. 
 
 chiefly they that are of Caesar's household. 
 
 No doubt St. Paul makes special mention of this that the 
 Philippians might be comforted on hearing that there were 
 Christians even in the palace of Nero, (" for what was this 
 but that God reigned as King even in the midst of the very 
 regions of hell %") and so might understand that devotion is 
 suitable to all sorts of vocations and professions. St. Francis 
 de Sales f says on this subject, " It is an error, or rather a he- 
 
 d Estius. ^ Beza. ' Devout Life, part i. c. 3. 
 
196 COMMENTARY ON [cHAP. IV. 
 
 resy, to endeavour to banish a devout life from the companies 
 of soldiers, the shops of tradesmen, the com-ts of princes, or 
 the affairs of married people. It is true that devotion merely 
 contemplative, monastical, and religious, cannot be exercised 
 in these vocations ; but besides these three sorts of devotion 
 there are divers others proper to make those perfect who live 
 in secular conditions. Abraham, Isaac and Jacob, David, Job, 
 Tobias, Sarah, Rebecca and Judith bear -witness of this in 
 the Old Testament ; and in the New, St. Joseph, Lydia, and 
 St. Crispin were perfectly devout in their shops ; St. Anne, 
 St. Martha, St. ISIonica, Acquila, Priscilla, in their families ; 
 Cornelius, St. Sebastian, St. Maurice, in the wars ; Constan- 
 tine, Helena, St. Louis, St. Anne, and St. Edward on their 
 thrones. Nay, it has happened, that many have lost per- 
 fection in solitude, (which notwithstanding is so much to be 
 desired for perfection,) and have preserved it in company, 
 which seems so little favourable to perfection. Lot (says 
 St. Gregory) who was so chaste in the city defiled himself in 
 solitude. T\Tieresoever we are, we may, and ought to aspire 
 to a perfect life." 
 
 Some understand the expression ' they of Ca3sar's house- 
 hold ' of relations of the Emperor himself ; others refer it to 
 Seneca the philosopher, and Lucan the poet, whom they sup- 
 pose to have embraced Christianity ; while others think that 
 the domestic servants (fneedmen) or slaves of the imperial fa- 
 mily are meant. St. Chrysostom says that St. Paul " elevated 
 and strengthened them (the Philippians), b}'' shewing that 
 his preaching had reached even to the king's household. For 
 if those who were in the palace despised all things for the 
 sake of the King of Heaven, far more ought they to do this. 
 And this, too, was a proof of the love of Paul, that he had 
 told many things of them, and said great things of them, 
 whence he had led those who were in the palace, and who 
 had never seen them, to desire to salute them." 
 f Wordsworth s remarks very appropriately on this place, 
 " The Gospel was first preached to the poor ^ and God chose 
 the weak things of this world ', and the Apostle had she^\^l 
 
 i Greek Test. •> Matt. xi. 5. ' 1 Cor. i. 26-28. 
 
VER. 22, 23.] ST. Paul's epistle to the philippians. 197 
 
 his Christian tenderness for the large and despised class to 
 which Onesimus belonged, by his letter to Philemon ''. Now 
 Christianity has found its way into the household of Csesar. 
 At length, after it had been persecuted by the Caesars, it 
 won Emperors to Christ. Thus the mustard-seed of the 
 Gospel grew, and stretched forth its branches, and over- 
 shadowed the world'." 
 
 23. The grace of our Lord Jesus Christ be with you 
 all. Amen. 
 
 The Apostolic benediction. The Epistle begins (i. 2) and 
 ends with ' grace,' a word that contains the sum of all that 
 is conferred upon us by Christ. See Commentary on Ephe- 
 sians, p. 123 '^. 
 
 Conybeare well remarks that this Epistle " gives an un- 
 usual amount of information concerning the personal situa- 
 tion of its writer. But nothing in it is more suggestive 
 than St. PauFs allusion to the Praetorian guards, and to 
 the converts he has gained in the household of Nero. He 
 tells us that throughout the Praetorian quarters he was 
 well known as a prisoner for the cause of Christ", and 
 he sends special salutations to the Philippian Church from 
 the Christians in the Imperial household. These notices 
 bring before us very vividly the moral contrasts by which 
 the Apostle was surrounded. The soldier to whom he was 
 chained to-day might have been in Nero's body-guard yes- 
 terday ; his comrade who next relieved guard upon the 
 prisoner might have been one of the executioners of Octavia, 
 and might have carried her head to Poppaea a few weeks 
 before. Such were the ordinary employments of the fierce 
 and blood-stained veterans who were daily present, like 
 wolves in the midst of sheep, at the meetings of the Christian 
 brotherhood. If there were any of these soldiers not utterly 
 hardened by a life of cruelty, their hearts must surely have 
 
 '' Philem. 16. i incipiat beare, donee gloria penitus 
 
 ' Matt. xiii. 31 ; Luke xiii. 19. j repleat et accumulet, reddatque in 
 
 ™ " Dpus unus cor nostrum implere : teternum felix et beatuiii." — Bernard 
 
 potest et beare : gratia, Dei emanatio i a Piconius. 
 
 ac quasi vicaria, illud nunc impleat et | " Chap. i. 13. 
 
198 COMMEKTARY, &C. [CH. IV., VER. 23. 
 
 been touched by the character of their prisoner, brought as 
 they were into so close a contact with him. They must 
 have been at least astonished to see a man, under such cir- 
 cumstances, so utterly careless of selfish interests, and devot- 
 ing himself with an energy so unaccountable to the teaching 
 of others. Strange indeed to their ears, fresh from the bru- 
 tality of a Roman barrack, must have been the sound of 
 Christian exhortation, of prayers, and of hymns ; stranger 
 still, perhaps, the tender love which bound the converts to 
 their teacher and to one another, and shewed itself in every 
 look and tone." 
 
 Si 
 
 Laus sit Deo. 
 
A Prayer of St. Augustine, which he was wont to use after 
 his Sermons and Lectures. 
 
 " Turn we to the Lord God, the Father Almighty, and 
 with pure hearts offer to Him, so far as our meanness can, 
 great and true thanks, with all our hearts praying His ex- 
 ceeding kindness, that of His good pleasure He would deign 
 to hear our prayers, that by His power He would drive out 
 the enemy from our deeds and thoughts, that He woidd in- 
 crease our faith, guide our understandings, give us spiritual 
 thoughts, and lead us to His bliss, through Jesus Christ 
 His Son our Lord, Who liveth and reigneth with Him, in 
 the Unity of the Holy Spirit, one God, for ever and ever. 
 Amen." 
 
A LITERAL TRANSLATION OF THE GOTHIC 
 VERSION OF THE EPISTLE TO THE PIIILIP- 
 PIANS. 
 
 CHAP. I. 
 
 The IIS. is imperfect to the middle of verse 14. 
 
 1* of the brethren in the Lord, taking courage by 
 
 ray bonds, dare more to declare the word of God fearlessly : 
 ^•'^ some truly of envy and strife, ^^ but some of good will, 
 preach Christ ; ^'' and some in love, knowing that I am 
 appointed for the truth of the Gospel. ^'^ But those who 
 preach Christ out of strife, do it not sincerely, supposing that 
 they raise up afflictions in my bonds. ^^ And what ? all the 
 while, in all ways, whether in pretence or in truth, Christ 
 is preached ; and in this I rejoice, yes, and will rejoice : 
 1^ for I know that this results in salvation for me through 
 your prayer and the supply of the Spirit of Christ Jesus, 
 ^^ according to my expectation and hope, that in nothing 
 I become ashamed, but in all confidence, as continually, so 
 also now Christ is magnified in my body whether through 
 life or through death. ^^ Now to me to live is Christ, and 
 to die gain : ^^ but if to live in the body, this is to me the 
 fruit of work, then what I should wish, I know not ; ^^ but 
 am straitened indeed by the two, (or, [am'\ divided by the two) 
 having a desire to be released, and to be with Christ, (it is 
 much better) : ^^ but to be in the body is more needful for 
 you. 25 ^^^ ^jjig J know certainly, that I shall be and shall 
 remain with you all, to your progress and the joy of your 
 faith, that your boasting may abound in Christ Jesus by me 
 through my coming again to you. ^ Only have your con- 
 versation worthy of the Gospel of Christ, that whether 
 I come and visit you or from elsewhere hear of you, / may 
 learn that ye stand in one spirit, one soul, together labouring 
 
 Dd 
 
202 
 
 TRANSLATION OF THE GOTHIC VERSION OF 
 
 for the faith of the Gospel, ^^ and in nothing terrified by the 
 adversaries, which is to them a betokening of perdition, but 
 to you of salvation, and that from God. ^^ To you it is given, 
 for Christ, not only to believe in Him, but also to suffer for 
 Him, ^^ having the same strife which ye see in me, and now 
 hear of in me. 
 
 CHAP. II. 
 
 ^ If now there be aught of consolations in Christ, if aught 
 of soothings of love, if aught of communions of the spirit, if 
 aught of mildnesses and of pityings, ^ fill ye up my joy, that 
 ye may think the same thing, having the same love, with 
 the same soul, with the same mind. ^ Let nothing be done 
 according to strife or vain exaltation ; but in all humility 
 of mind one esteeming another superior to himself. * Not 
 considering each one his own (/ood, but also each one that 
 of others. ^ Let this also be thought among j'ou, which 
 also was in Christ Jesus : ^ ^Vho being in God's form, did 
 not reckon it robbery that He should be like " God : 
 ''' but emptied Himself, taking the appearance of a servant, 
 being made in the likeness of men : ^ and being found in 
 fashion as a man, humbled Himself, becoming obedient to 
 the Father, and . . . . ^^ that as a child with a father, he 
 has served with me in the Gospel. -^ Him now I hope to 
 send, after I see what is my state, soon. -^ Now I trust in 
 the Lord that also I myself am coming quickly : ^^ but 
 I considered it needful to send to you Epaphroditus, my 
 brother, and fellow worker, and comrade, but your apostle 
 and minister of my need. -'' For he was yearning after you 
 all, ai:d sorrowful because ye heard him to be sick : ^"^ and 
 he was sick too, near to death ; but God had mercy on him ; 
 and not only him, but also me, that I might not have grief 
 upon grief. ^^ Now I sent him more carefully, that seeing 
 him ye may afterwards rejoice, and I may be more glad, 
 
 " OahiJcs = Grcc'lv avvonoius. The 
 word only moans ' like togetlier,' al- 
 though it is the oriiiiii of the modern 
 
 German gleicli. The word for ' equal ' 
 would be ihn, whieh galeiks cannot 
 mean. 
 
 •I-. 
 
THE EPISTLE TO THE PHILIPPIANi=;. 203 
 
 remembering your state. ^^ Receive him now in tlie Lord 
 with all joy ; and hold such men precious : ^^ for in the 
 work of Christ he was near even to death, neglecting his 
 own soul, that he might fill up your short-coming as re- 
 gards my ministry. 
 
 CHAP. III. 
 
 1 Further, (lit. this other thing,) my brethren, rejoice in 
 the Lord : to write these same things to you, to me indeed 
 is not a trouble, but to you is safety. ^ Look to the dogs, 
 look to the evil workers, look to the concision ^. ^ But we 
 are the circumcision, we who serve the Spirit of God, and 
 boast in Christ Jesus, and we do not trust in the body. 
 ^ And indeed I, having confidence even in the flesh, if any 
 other thinks to trust in the flesh, I more : ^ circumcised 
 the eighth day, from the race of Israel, of the tribe of Benja- 
 min, a Hebrew of Hebrews ; according to the law, a Pharisee ; 
 ^ according to zeal, racking the Church ; according to the 
 righteousness which is in the law, being blameless. '^ But 
 what was gain to me, that I reckoned for Christ's sake to 
 be loss : ^ and indeed I deem all to be loss for the excellence 
 of the knowledge of Jesus Christ my Lord, in Whom I have 
 sufiered loss in everything, and deem all to be dirt, that I may 
 have Christ for gain^ ^ and may be found in Him, not having 
 my own righteousness, that from the law, but through the 
 faith of Jesus Christ, which is from God, a righteousness by 
 faith, ^0 to know Him, and the might of His resurrection, 
 and the fellowship of His sufierings, I was laden with His 
 death ; ^^ that in some way I may arrive at the resurrection 
 from the dead : ^^ not that I have already received, or am 
 already deemed righteous ; but I follow, that I may lay 
 hold of that in which I was laid hold of by Christ. ^^ Bre- 
 thren, I do not indeed think myself to be laying hold ; ^^ but 
 one thing I do, indeed, forgetting the things behind, but 
 
 •> Gamaitano, a literal translation of Kararofx^], or rather awTOfx)], cowcisio. 
 Circumcision is himait. 
 
204 TRANSLATION OF THE GOTHIC VERSION OF 
 
 stretcliing myself out to tliose "syhicli are before, T follow, 
 according to the mark, after the prize of the upward calling 
 of God in Christ Jesus. ^^ Now let so many of us as are 
 perfect think this; and if ye think anything differently, 
 God reveals this also to you. ^'^ But indeed, — to which we 
 have attained, — let us think the same, let us mind the same, 
 to walk by the same rule. ^'^ Brethren, become my imitators, 
 and observe for yourselves those who walk so as ye have us 
 fo)- an example. ^^ For many walk, of whom I often said to 
 you, and now even weeping say, that they are the enemies 
 of the cross of Christ ; ^^ whose end is perdition ; their god 
 is the belly, and their glory in their shame, who mind earthl}'- 
 things. ^^^ But our habitation is in heaven, whence also we 
 wait for a Saviour, the Lord Jesus Christ, ^^ Who changes 
 the body of our humiliation to one conformed to the body 
 of His glory, according to His work : for He can even sub- 
 due all thinors to Himself. 
 
 CHAP. IV. 
 
 ^ Therefore, now my loved and desired brethren, my joy 
 and crown, so stand in the Lord. ^ I pray Eodia, and pray 
 Syntyke, to mind the same in the Lord. ^ Yea, I pray thee 
 also, chosen yoke-fellow % help the women who laboured 
 with me in the Gospel, with Clement and others my fellow - 
 workers, whose names are in the books of life. '* Now there- 
 fore rejoice in the Lord continually ; again I say, rejoice. 
 ^ Let your self-restraint "^ be known to all men. The Lord 
 is near. ^ Be not anxious in anything, but in all pra3'er 
 and supplication with thanksgivings let your prayers be 
 made known to God : ^ and may the peace of God, 
 which is above all understanding, keep fast your hearts 
 and bodies in Christ Jesus. ® Further, brethren, whatever 
 is true, whatever is honourable, whatever is righteous, 
 whatever is holy, whatever is lovely, whatever is well- 
 spoken of, if there be aught of virtues, if aught of praises, 
 
 '= Valiso gapiJco — feminine; the niasc. would be valisa gajulca. 
 "* Anaviljei, against-willing, = self-command or self-restraint. 
 
THE EPISTLE TO THE PHILIPPIANS. 205 
 
 think of this. ^ "What also ye have learnt, and received, and 
 heard, and seen in me, that do ; and the God of peace be 
 with you. ^*' But I rejoiced in the Lord greatly, for already 
 ye have somewhat advanced in thinking of me ; on which 
 also ye thought, but were hindered. ^^ Not that I speak in 
 respect of need, for I have learnt to be content with the state 
 in which I am. I know both how to humble myself, and 
 I know how to have abundance ; ^^ in every place and in all 
 things I am used both to be full and hungry, and to have 
 abundance and to suffer need. ^^ I can do everything in 
 Him "Who strengthens me, Christ. ^^ But indeed ye did 
 well, in communicating with my affliction. ^^ Now ye Phi- 
 lippians also know that in the beginning of the Gospel, 
 when I came out from Macedonia, not one of the Churches 
 communicated with me in the way of giving and receiving, 
 except you only. ^^ For even in Thessalonica both once and 
 twice ye sent a supply to me. ^'' Not that I seek a gift, but 
 I seek ^ 
 
 ^ The rest is wanting in MS. 
 
INDEX 
 
 TEXTS EXPLAINED OR REFERRED TO IN THIS VOLUME. 
 
 
 Genesis. 
 
 
 
 Psalms, 
 
 
 CHAP. 
 
 VER. 
 
 PAGE 
 
 CHAP, 
 
 VER. 
 
 PACK 
 
 i. 
 
 14. 
 
 97 
 
 i. 
 
 2, 
 
 180 
 
 — 
 
 16. 
 
 97 
 
 
 
 6. 
 
 12 
 
 viii. 
 
 21. 
 
 192 
 
 ii. 
 
 11. 
 
 89 
 
 xxviii. 
 
 12. 
 
 186 
 
 iii. 
 
 6. 
 
 50 
 
 XXX i. 
 
 50. 
 
 15 
 
 xviii. 
 
 2. 
 
 174 
 
 
 
 
 xxxiii. 
 
 14. 
 
 185 
 
 
 Exodus, 
 
 
 xxxiv. 
 
 1. 
 
 T 
 
 i. 
 
 12. 
 
 21 
 
 — 
 
 4—6. 
 
 173 
 
 iii. 
 
 14. 
 
 69 
 
 
 
 8. 
 
 176 
 
 xix. 
 
 6. 
 
 3 
 
 — 
 
 22. 
 
 34 
 
 XX. 
 
 4. 
 
 85 
 
 xxxvii. 
 
 36. 
 
 154 
 
 xxix. 
 
 40, 41. 
 
 101 
 
 xlii. 
 
 1. 
 
 15 
 
 xxxii. 
 
 32, 
 
 168 
 
 Iv. 
 
 23. 
 
 173 
 
 xxxv. 
 
 33. 
 
 88 
 
 Ixix. 
 
 29. 
 
 168 
 
 
 
 
 Ixxvi. 
 
 10. 
 
 21 
 
 
 Numbers. 
 
 
 Ixxxv, 
 
 5. 
 
 171 
 
 xi. 
 
 29. 
 
 30 
 
 xcvi. 
 
 11. 
 
 85 
 
 xxiv. 
 
 20. 
 
 154 
 
 cxxxiii. 
 
 1. 
 
 59 
 
 
 
 
 cxlv. 
 
 18, 
 
 172 
 
 
 Deuteronomy. 
 
 
 
 
 
 iv. 
 
 17, 18. 
 
 85 
 
 
 Proverbs, 
 
 
 vii. 
 
 6. 
 
 3 
 
 ii. 
 
 14. 
 
 155 
 
 xxiii. 
 
 18. 
 
 120 
 
 viii. 
 
 10. 
 
 18 
 
 xxxii. 
 
 20, 
 
 96 
 
 xvi. 
 
 3. 
 
 173 
 
 
 
 
 xvii. 
 
 3. 
 
 18 
 
 
 1 Samuel. 
 
 
 
 6. 
 
 162 
 
 i. 
 
 11. 
 
 180 
 
 
 
 
 ix. 
 
 2, 
 
 96 
 
 
 Canticles. 
 
 
 xvi. 
 
 23, 
 
 177 
 
 iii. 
 
 6. 
 
 174 
 
 xxiv. 
 
 4—22. 
 2 Samuel. 
 
 64 
 
 "~™ 
 
 7,8. 
 Isaiah. 
 
 177 
 
 xxiv. 
 
 14, 
 
 41 
 
 i. 
 
 24. 
 
 180 
 
 
 2 Kings, 
 
 
 vi. 
 
 13. 
 
 181 
 
 
 
 
 xxix. 
 
 13. 
 
 122 
 
 iv. 
 
 1—7. 
 
 151 
 
 xlii. 
 
 1. 
 
 75 
 
 — 
 
 3. 
 
 193 
 
 xlv. 
 
 23. 
 
 86 
 
 
 Nehemiah. 
 
 
 Ixiv. 
 
 6. 
 
 129 
 
 vii. 
 
 2. 
 
 108 
 
 
 Jeremiah. 
 
 
 
 Job. 
 
 
 xlvi. 
 
 18. 
 
 180 
 
 xvi. 
 
 12. 
 
 145 
 
 
 
 
 
 19. 
 
 15 
 
 
 Lamentations. 
 
 
 xxii. 
 
 21. 
 
 176 
 
 iii. 
 
 12. 
 
 115 
 
208 
 
 INDEX OF TEXTS. 
 
 
 EZEKIEL. 
 
 
 CHAP. 
 
 VKIl. 
 
 29. 
 
 PAGE 
 
 65 
 
 CHAP. 
 
 VER. 
 
 PAGE 
 
 xi. 
 
 xiii. 
 
 9. 
 
 168 
 
 xii. 
 
 28. 
 
 149 
 
 xxxiv. 
 
 23. 
 
 75 
 
 xiii. 
 
 12. 
 
 151 
 
 xxxviij. 
 
 20. 
 
 85 
 
 — 
 
 31. 
 
 197 
 
 
 
 
 XV. 
 
 23. 
 
 79 
 
 
 Daniel. 
 
 
 — 
 
 26. 
 
 120 
 
 ii. 
 
 35. 
 
 143 
 
 xvi. 
 
 24. 
 
 129 
 
 
 
 44. 
 
 156 
 
 xviii. 
 
 16. 
 
 2 
 
 ^ 
 
 45. 
 
 143 
 
 — 
 
 23. 
 
 171 
 
 iv. 
 
 27. 
 
 20 
 
 — 
 
 32. 
 
 56 
 
 ix. 
 
 26. 
 
 71 
 
 XX. 
 
 26, 27. 
 
 2 
 
 xii. 
 
 1. 
 
 168 
 
 xxiii. 
 
 3. 
 
 30 
 
 ,^_ 
 
 3. 
 
 99 
 
 XXV. 
 
 21. 
 
 92 
 
 
 
 
 — 
 
 23. 
 
 92 
 
 
 HOSEA. 
 
 
 — 
 
 34. 
 
 92 
 
 ii. 
 
 15. 
 
 37 
 
 — 
 
 35. 
 
 20, 92 
 
 
 
 
 — 
 
 36. 
 
 114 
 
 
 Jonah. 
 
 
 
 
 
 iv. 
 
 5. 
 
 109 
 
 
 St. Mark. 
 
 
 
 
 
 vii. 
 
 36. 
 
 43 
 
 
 Habakkuk. 
 
 
 
 
 
 ii. 
 
 13. 
 
 180 
 
 i. 
 
 St. Luke. 
 6. 
 
 95, 126 
 
 
 Zechariah. 
 
 
 
 
 46. 
 
 35 
 
 iii. 
 
 8. 
 
 75 
 
 — 
 
 58. 
 
 35 
 
 
 
 
 ii. 
 
 14. 
 
 94 
 
 
 Malachi. 
 
 
 — 
 
 34. 
 
 28 
 
 i. 
 
 14. 
 
 ISO 
 
 iv. 
 
 13. 
 
 51 
 
 
 
 
 X. 
 
 20. 
 
 168 
 
 
 TOBIT. 
 
 
 xi. 
 
 20. 
 
 149 
 
 xii. 
 
 15. 
 
 175 
 
 — 
 
 28. 
 
 128 
 
 
 
 
 xii. 
 
 22. 
 
 173 
 
 
 Wisdom. 
 
 
 — 
 
 50. 
 
 41 
 
 xii. 
 
 18. 
 
 171 
 
 — 
 
 56. 
 
 18 
 
 xiii. 
 
 2. 
 
 98 
 
 xiii. 
 
 19. 
 
 197 
 
 
 
 
 xiv. 
 
 19. 
 
 18 
 
 
 ECCLESIASTICUS. 
 
 
 xviii. 
 
 13. 
 
 6 
 
 vii. 
 
 36. 
 
 145 
 
 xxi. 
 
 13. 
 
 31 
 
 xviii. 
 
 7. 
 2 Maccabees. 
 
 98 
 
 xxiv. 
 
 26. 
 St. John. 
 
 80 
 
 X. 
 
 4. 
 
 171 
 
 i. 
 
 4. 
 
 36 
 
 xiv. 
 
 8. 
 
 106 
 
 __ 
 
 14. 
 
 72, 77, 80 
 
 
 
 
 
 
 20. 
 
 69 
 
 
 St. Matthew. 
 
 
 ii. 
 
 17. 
 
 125 
 
 V. 
 
 14. 
 
 98 
 
 iii. 
 
 29. 
 
 58 
 
 — 
 
 16. 
 
 20 
 
 iv. 
 
 24. 
 
 122 
 
 — 
 
 34. 
 
 16 
 
 V. 
 
 18. 
 
 69 
 
 — 
 
 37. 
 
 16 
 
 vi. 
 
 38. 
 
 78 
 
 vi. 
 
 2. 
 
 192 
 
 — 
 
 44. 
 
 140 
 
 — 
 
 5. 
 
 192 
 
 vii. 
 
 3—5. 
 
 64 
 
 — 
 
 24. 
 
 154 
 
 X. 
 
 17. 
 
 80 
 
 — 
 
 25. 
 
 173 
 
 
 
 18. 
 
 78 
 
 — 
 
 25—34. 
 
 194 
 
 
 
 30. 
 
 69 
 
 vii. 
 
 6. 
 
 120 
 
 xi. 
 
 19. 
 
 56 
 
 viii. 
 
 20. 
 
 71 
 
 xiii. 
 
 1—17. 
 
 75 
 
 x. 
 
 16. 
 
 95 
 
 — 
 
 36. 
 
 148 
 
 — 
 
 41. 
 
 9 
 
 xiv. 
 
 16. 
 
 164 
 
 — 
 
 41, 42. 
 
 162 
 
 — 
 
 31. 
 
 78 
 
 xi. 
 
 5. 
 
 196 
 
 XV. 
 
 5. 
 
 20, 130 
 
 — 
 
 26. 
 
 94 
 
 — 
 
 6. 
 
 20 
 
INDEX OF TEXTS. 
 
 209 
 
 CHAP. 
 
 VER. 
 
 PAGE 
 
 CHAP. 
 
 VER. 
 
 
 PAGE 
 
 XV. 
 
 16. 
 
 140 
 
 i. 
 
 9. 
 
 
 15 
 
 xvi. 
 
 23. 
 
 84 
 
 — 
 
 11. 
 
 46, 
 
 111 
 
 
 
 26. 
 
 164 
 
 — 
 
 13. 
 
 
 40 
 
 
 
 33. 
 
 175 
 
 ii. 
 
 8. 
 
 
 26 
 
 xvii. 
 
 9. 
 
 164 
 
 — 
 
 18. 
 
 
 18 
 
 XX. 
 
 28. 
 
 128 
 
 — 
 
 28. 
 
 
 121 
 
 xxi. 
 
 19. 
 
 36 
 
 iii. 
 
 29. 
 21. 
 
 121, 
 
 179 
 132 
 
 
 Acts. 
 
 
 — 
 
 27. 
 30. 
 
 
 47 
 121 
 
 ii. 
 
 40. 
 
 96 
 
 iv. 
 
 2. 
 
 
 131 
 
 — 
 
 45. 
 
 111 
 
 
 9. 
 
 
 121 
 
 iii. 
 
 21. 
 
 11 
 
 
 
 11. 
 
 
 122 
 
 iv. 
 
 12. 
 
 84 
 
 
 
 12. 
 
 122, 
 
 147 
 
 — 
 
 19. 
 
 12 
 
 V. 
 
 1—5. 
 
 
 46 
 
 — 
 
 24. 
 
 85 
 
 
 4. 
 
 
 108 
 
 — 
 
 32. 
 
 49, 59 
 
 _^ 
 
 12. 
 
 
 HO 
 
 — 
 
 34. 
 
 i) 
 
 vi. 
 
 4. 
 
 
 133 
 
 — 
 
 35. 
 
 9, 111 
 
 
 5. 
 
 
 134 
 
 — 
 
 41. 
 
 169 
 
 
 8. 
 
 
 1.34 
 
 V. 
 
 17. 
 
 125 
 
 
 21. 
 
 
 154 
 
 — 
 
 41. 
 
 53 
 
 
 
 22. 
 
 
 20 
 
 vi. 
 
 3. 
 
 111 
 
 vii. 
 
 6. 
 
 
 122 
 
 vii. 
 
 44. 
 
 152 
 
 
 18. 
 
 
 88 
 
 viii. 
 
 4. 
 
 23 
 
 
 
 22. 
 
 
 122 
 
 ix. 
 
 5. 
 
 81 
 
 viii. 
 
 3. 
 
 
 76 
 
 X. 
 
 46. 
 
 35 
 
 
 5. 
 
 
 155 
 
 xii. 
 
 6. 
 
 41 
 
 
 11. 
 
 
 35 
 
 xiv. 
 
 11. 
 
 112 
 
 
 16. 
 
 
 96 
 
 xvi. 
 
 1—3. 
 
 108 
 
 
 
 17. 
 
 
 134 
 
 — 
 
 12. 
 
 4 
 
 
 
 23. 
 
 
 159 
 
 — 
 
 13. 
 
 166 
 
 
 
 29. 
 
 
 9G 
 
 — 
 
 25. 
 
 53 
 
 ix. 
 
 1. 
 
 16 
 
 113 
 
 — 
 
 29—33. 
 
 165 
 
 
 2. 
 
 
 113 
 
 xvii. 
 
 5—10. 
 
 188 
 
 
 3. 
 
 24. 41 
 
 — 
 
 14. 
 
 108 
 
 
 8. 
 
 
 96 
 
 xviii. 
 
 5.. 
 
 41, 108 
 
 
 
 31. 
 
 
 149 
 
 xix. 
 
 17. 
 
 35 
 
 X. 
 
 2. 
 
 
 125 
 
 — 
 
 22. 
 
 108 
 
 
 3. 
 
 
 131 
 
 XX. 
 
 1. 
 
 188 
 
 xi. 
 
 I. 
 
 
 124 
 
 — 
 
 24. 
 
 101 
 
 
 H. 
 
 
 135 
 
 
 
 31. 
 
 103 
 
 xii. 
 
 2. 
 
 
 18 
 
 — 
 
 34. 
 
 111 
 
 
 3. 
 
 
 14 
 
 — 
 
 35. 
 
 101 
 
 
 13. 
 
 
 9 
 
 
 
 37. 
 
 103 
 
 
 15. 
 
 
 150 
 
 xxiii. 
 
 1. 
 
 48,126 
 
 
 
 16. 
 
 
 58 
 
 — 
 
 (i. 
 
 125 
 
 xiii. 
 
 11. 
 
 
 172 
 
 xxiv. 
 
 4. 
 
 170 
 
 
 13. 
 
 
 125 
 
 — 
 
 16. 
 
 19 
 
 xiv. 
 
 8. 
 
 
 36 
 
 xxvi. 
 
 5. 
 
 125 
 
 
 9. 
 
 
 85 
 
 — 
 
 7. 
 
 135 
 
 
 11. 
 
 
 86 
 
 xxvii. 
 
 23. 
 
 6 
 
 XV. 
 
 2, 3. 
 
 
 66 
 
 xxviii. 
 
 10. 
 
 111 
 
 
 5. 
 
 58, 59 
 
 
 
 16. 
 
 27 
 
 
 16. 
 
 
 102 
 
 
 
 17. 
 
 13 
 
 
 26. 
 
 
 9 
 
 — 
 
 30. 
 
 13, 27 
 
 ~ 
 
 SO, 31. 
 
 
 33 
 
 — 
 
 31. 
 
 27 
 
 
 33. 
 
 
 180 
 
 
 
 
 xvi. 
 
 17. 
 
 31 
 
 151 
 
 
 Romans. 
 
 
 
 18. 
 
 120 
 
 , 154 
 
 . 
 
 7. 
 8. 
 
 5 
 
 
 
 19. 
 
 
 95 
 
 1. 
 
 6 
 
 — 
 
 27. 
 
 
 195 
 
 E e 
 
210 
 
 INDEX OF TEXTS. 
 
 1 Corinthians. 
 
 CHAP. 
 
 
 VER. 
 
 PAQK 
 
 i. 
 
 
 1. 
 
 2 
 
 
 
 
 4. 
 
 6 
 
 
 
 
 9. 
 
 8 
 
 
 
 
 10. 
 
 49 
 
 
 
 
 21. 
 
 47 
 
 
 
 26- 
 
 -28. 
 
 196 
 
 
 
 
 30. 
 
 169 
 
 
 
 
 31. 
 
 20 
 
 ii. 
 
 
 3. 
 
 90 
 
 — 
 
 
 6. 
 
 148 
 
 — 
 
 
 9. 
 
 194 
 
 iii. 
 
 
 1. 
 
 146 
 
 — 
 
 
 6. 
 
 101 
 
 — 
 
 
 8. 
 
 100 
 
 — 
 
 
 10. 
 
 14 
 
 — 
 
 
 13. 
 
 18 
 
 
 
 21- 
 
 -23. 
 
 187 
 
 iv. 
 
 
 1. 
 
 114 
 
 — 
 
 
 3. 
 
 11 
 
 — 
 
 
 16. 
 
 151, 180 
 
 V. 
 
 
 6. 
 
 47 
 
 — 
 
 
 8. 
 
 29 
 
 vii. 
 
 
 39. 
 
 117 
 
 ix. 
 
 
 1. 
 
 159 
 
 — 
 
 12- 
 
 -18. 
 
 191 
 
 — 
 
 
 16. 
 
 28 
 
 — 
 
 
 24. 
 
 145 
 
 — 
 
 
 26. 
 
 145 
 
 — 
 
 
 27. 
 
 90, 135 
 
 X. 
 
 
 12. 
 
 135 
 
 — 
 
 
 24. 
 
 64, 106 
 
 — 
 
 
 31. 
 
 117 
 
 — 
 
 
 32. 
 
 19 
 
 xi. 
 
 
 1. 
 
 151, 180 
 
 xii. 
 
 
 4. 
 
 57 
 
 xiii. 
 
 
 5. 
 
 M 
 
 — 
 
 
 7. 
 
 10 
 
 xiv. 
 
 
 36. 
 
 135 
 
 XV. 
 
 
 1. 
 
 163 
 
 — 
 
 
 9. 
 
 126 
 
 — 
 
 
 10. 
 
 101, 186 
 
 _ 
 
 24- 
 
 -28. 
 
 86 
 
 — 
 
 25 
 
 26. 
 
 160 
 
 — 
 
 
 31. 
 
 134 
 
 — 
 
 42- 
 
 -44. 
 
 158 
 
 — 
 
 
 48. 
 
 159 
 
 — 
 
 
 58. 
 
 161 
 
 xvi. 
 
 
 10. 
 
 108 
 
 — 
 
 
 17. 
 
 115 
 
 — 
 
 
 18. 
 
 114 
 
 
 2 Corinthians. 
 
 
 i. 
 
 
 2. 
 
 5 
 
 — 
 
 
 11. 
 
 33 
 
 — 
 
 
 23. 
 
 15 
 
 — 
 
 
 24. 
 
 163 
 
 ii. 
 
 
 4. 
 
 8 
 
 — 
 
 
 9. 
 
 108 
 
 iii. 
 
 
 2. 
 
 13 
 
 — 
 
 
 5. 
 
 186 
 
 YER. 
 
 PAGE 
 
 4. 
 
 67 
 
 12. 
 
 93 
 
 14, 
 
 133 
 
 16. 
 
 122 
 
 17. 
 
 50, 92 
 
 3. 
 
 130 
 
 4. 
 
 140 
 
 8. 
 
 43 
 
 •20. 
 
 56 
 
 12. 
 
 16 
 
 16. 
 
 10 
 
 3. 
 
 13 
 
 4. 
 
 192 
 
 13. 
 
 43 
 
 15. 
 
 90 
 
 2. 
 
 108 
 
 4. 
 
 9 
 
 5. 
 
 6 
 
 8. 
 
 18 
 
 9. 
 
 6G, 71 
 
 2. 
 
 125 
 
 8. 
 
 184 
 
 9. 
 
 20 
 
 13. 
 
 9, 108 
 
 1. 
 
 170 
 
 14. 
 
 149 
 
 2. 
 
 178 
 
 9. 
 
 191 
 
 13. 
 
 120 
 
 15. 
 
 154 
 
 18. 
 
 123 
 
 21. 
 
 123 
 
 22. 
 
 124, 125 
 
 2.?. 
 
 41 
 
 23—28. 
 
 53 
 
 29. 
 
 113 
 
 10. 
 
 24 
 
 20. 
 
 26, 61 
 
 3. 
 
 108 
 
 5, 
 
 18, 43 
 
 9. 
 
 137 
 
 11. 
 
 58, 116 
 
 Galatians. 
 
 
 2. 
 
 2 
 
 3. 
 
 5 
 
 20. 
 
 16 
 
 2. 
 
 101 
 
 9. 
 
 8, 121 
 
 17. 
 
 130 
 
 20. 
 
 39 
 
 19. 
 
 117, 162 
 
 28. 
 
 9i) 
 
 2,3. 
 
 121 
 
 20. 
 
 61, 125 
 
 1. 
 
 116 
 
 4. 
 
 IS 
 
 6. 
 
 9 
 
 8. 
 
 92, 154 
 
 13. 
 
 36 
 
INDEX OF TEXTS. 
 
 211 
 
 CHAP. VI I!. 
 
 PAfiF. 
 
 CHAP. 
 
 
 vj;r. 
 
 
 PACE 
 
 vi. 16. 
 
 150 
 
 iii. 
 
 
 4. 
 
 
 37 
 
 — 17. 
 
 116 
 
 — 
 
 
 12. 
 
 16, 57 
 
 Ephesians. 
 
 
 V. 
 
 
 12. 
 
 
 no 
 
 
 
 
 
 
 
 i. 1. 
 
 3 
 
 
 1 Thessalonians 
 
 
 
 — 2. 
 
 — 4. 
 
 — 9. 
 
 — 9, 10. 
 
 5,6 
 
 94 
 94 
 
 i. 
 ii. 
 
 
 6, 
 
 5. 
 
 9, 
 
 10. 
 
 15 
 
 , ISO 
 
 15 
 
 190 
 
 15 
 
 — 13. 
 
 — 16. 
 
 100 
 6 
 
 — 
 
 
 11. 
 20. 
 
 
 5Q 
 162 
 
 — 19. 
 
 160 
 
 iii. 
 
 
 3. 
 
 
 28 
 
 — 19, 20. 
 
 133 
 
 iv. 
 
 
 1. 
 
 
 164 
 
 — 20, 21. 
 
 80 
 
 
 15- 
 
 -17. 
 
 
 135 
 
 — 21. 
 
 85 
 
 
 
 
 16. 
 
 
 158 
 
 i. 2. 
 
 93 
 
 V. 
 
 
 5. 
 
 
 97 
 
 — 6—19. 
 
 156 
 
 
 
 12. 
 
 114 
 
 , 164 
 
 — 8, 9. 
 
 9 
 
 — 
 
 
 14. 
 
 
 56 
 
 — 10. 
 
 loo 
 
 
 
 
 16. 
 
 
 116 
 
 — 14. 
 
 176 
 
 
 
 
 17. 
 
 
 114 
 
 — 20. 
 
 132 
 
 
 
 
 
 
 ii. 8. 
 
 3, 14 
 
 
 2 Thessalonians. 
 
 
 
 - 12. 
 13. 
 17. 
 
 -- 18, 19. 
 
 - 20. 
 V. 1. 
 
 10 
 117 
 43 
 18 
 17 
 22, m 
 
 i. 
 ii. 
 iii. 
 
 
 8. 
 1. 
 1. 
 
 8. 
 14. 
 
 94 
 
 88 
 
 , 164 
 
 116 
 
 190 
 
 88 
 
 - 2, 
 
 3. 
 
 13. 
 
 62 
 
 49 
 
 135 
 
 
 IT 
 
 IMOTHY. 
 
 
 
 i. 
 
 13 
 
 14. 
 
 
 126 
 
 - 16. 
 
 33 
 
 — 
 
 
 15. 
 
 
 127 
 
 28. 
 
 111 
 
 iv. 
 
 
 10. 
 
 
 101 
 
 32. 
 
 16 
 
 V. 
 
 
 8. 
 
 
 65 
 
 1. 
 
 96, 151 
 
 — 
 
 
 17. 
 
 
 101 
 
 2. 
 
 66 
 
 vi. 
 
 
 6. 
 
 
 184 
 
 5, 
 
 154 
 
 — 
 
 
 20. 
 
 
 18 
 
 L 8. 
 10. 
 
 97 
 18 
 
 
 2 T 
 
 IMOTHY. 
 
 
 
 23. 
 
 159 
 
 i. 
 
 
 3. 
 
 
 126 
 
 27. 
 
 96 
 
 — 
 
 
 4. 
 
 111, 
 
 192 
 
 30. 
 
 3 
 
 — 
 
 
 15. 
 
 
 8 
 
 i. 5. 
 
 90 
 
 ii. 
 
 
 3. 
 
 
 110 
 
 10. 
 
 116 
 
 — 
 
 1, 
 
 12. 
 
 
 134 
 
 11. 
 
 49, 163 
 
 — 
 
 
 12. 
 
 
 159 
 
 12. 
 
 90 
 
 iv. 
 
 
 6. 
 
 
 101 
 
 13, 14. 
 
 49 
 
 — 
 
 
 7. 
 
 
 101 
 
 18. 
 
 7 
 
 — 
 
 
 8. 
 
 12, 33 
 
 21. 
 
 21 
 
 — 
 
 
 10. 
 14. 
 
 8, 
 
 168 
 50 
 
 COLOSSIANS. 
 
 
 — 
 
 
 16. 
 
 
 8 
 
 7. 
 
 110 
 
 
 
 
 
 
 9. 
 
 19 
 67 
 
 
 Titus. 
 
 
 
 Y5. 
 
 ii. 
 
 
 5. 
 
 
 178 
 
 22. 
 
 9Q 
 
 iii. 
 
 
 2. 
 
 
 171 
 
 24. 
 
 134 
 
 
 
 
 
 
 29. 
 
 93 
 
 
 Philemon. 
 
 
 
 12. 
 
 133 
 
 
 
 2. 
 
 
 110 
 
 1. 
 
 158 
 
 
 
 7. 
 
 
 16 
 
 2. 
 
 155 
 
 
 8 
 
 ,9. 
 
 
 163 
 
 3. 
 
 156 
 
 
 
 12. 
 
 
 16 
 
212 
 
 INDEX OF TEXTS. 
 
 VEE. 
 
 13. 
 16. 
 20. 
 22. 
 23. 
 24. 
 
 Hebrews. 
 
 3. 
 
 9. 
 
 lb'. 
 
 12—14.. 
 
 1. 
 
 5. 
 
 37. 
 
 3<5. 
 
 2. 
 
 11. 
 
 14. 
 
 16. 
 
 20, 21. 
 
 James. 
 1. 
 2. 
 19. 
 14. 
 15. 
 16. 
 18. 
 15. 
 
 1 Peter. 
 
 3, 4. 
 
 5. 
 
 7. 
 
 17- 
 
 rAOK 
 115 
 196 
 16 
 33 
 110 
 168 
 
 67 
 
 80 
 
 76 
 
 146 
 
 147 
 
 66 
 
 172 
 
 135 
 
 80 
 
 20 
 
 48 
 
 8, 193 
 
 147 
 
 2 
 
 169 
 
 85 
 
 26, 125 
 
 155 
 
 26, 61 
 
 20 
 
 104 
 
 133 
 
 177 
 
 18 
 
 89 
 
 CHAP. 
 
 VER. 
 
 PAGE 
 
 ii. 
 
 12. 
 
 172 
 
 iii. 
 
 22. 
 
 85 
 
 iv. 
 
 9. 
 
 95 
 
 — 
 
 13. 
 
 133, 134 
 
 V, 
 
 4. 
 
 162 
 
 — 
 
 6. 
 
 80 
 
 — 
 
 7. 
 
 173 
 
 — 
 
 12. 
 
 163 
 
 
 2 Peter. 
 
 
 i. 
 
 1. 
 
 2 
 
 ii. 
 
 7,8. 
 
 96 
 
 iii. 
 
 1. 
 
 19 
 
 — 
 
 4. 
 
 96 
 
 
 1 John. 
 
 
 iii. 
 
 17. 
 
 16 
 
 iv. 
 
 13. 
 
 43 
 
 V. 
 
 4. 
 Jude. 
 
 50 
 
 
 3. 
 
 49 
 
 
 16. 
 
 95 
 
 
 24. 
 
 96 
 
 
 Revelation. 
 
 
 i. 
 
 20. 
 
 111 
 
 ii. 
 
 3. 
 
 101 
 
 — 
 
 10. 
 
 19 
 
 — 
 
 13. 
 
 97 
 
 iii. 
 
 5. 
 
 168 
 
 V. 
 
 12. 
 
 80 
 
 — 
 
 13. 
 
 85 
 
 vii. 
 
 14, 15. 
 
 92 
 
 xii. 
 
 8. 
 
 130 
 
 xiv. 
 
 5. 
 
 96 
 
 xxii. 
 
 15. 
 
 120 
 
INDEX. 
 
 N.B. The numbers mark the page. 
 
 Abstinence easier than temperance, 
 186. 
 
 Abundance has its own peculiar perils, 
 184 ; St. Paul an example of bear- 
 ing it properly, 184. 
 
 'Acceptable sacrifice,' wliy this ex- 
 pression is applied to alms, 193. 
 
 Acconnt-booh, siipposed to have been 
 carried about by St. Paul, 189. 
 
 Accounts, an illustration taljeii from 
 the way in which they are kept by 
 merchants, 189, 191. 
 
 Actions, evil, arise from evil thoughts, 
 180. 
 
 Adjuration of St. Paul reconciled with 
 our Lord's command, " Swear not 
 at all," 16. 
 
 Admonitions of ministers must be pri- 
 vate as well as public, 164. 
 
 Adoration of the Name of Jesus en- 
 joined by the English Church, 84. 
 
 Adversaries, the way in wliich they 
 are to be withstood shewn by the 
 example of St. Paul, 54. 
 
 Affection makes a dwelling-place, 157; 
 affection of St. Paul a pattern for 
 ministers, 163. 
 
 Affliction, meaning of the word as 
 applied to St. Paul, 27 ; over-ruled 
 by God for the furtherance of the 
 Gospel, 32 ; furnishes no real cause 
 for alarm, 50; is the means of greater 
 exaltation, 50 ; not merely a token 
 of salvation, but also a cause, 50; 
 furnishes ground for rejoicing, 169; 
 a remedy for it, 160. 
 
 Alms-giving, its blessedness, 187, 189 ; 
 the Philippians specially commended 
 for it, 188 ; procures treasure in 
 heaven, 191 ; is called an acceptable 
 sacrifice, 193 ; likened to incense, 
 and a burnt -offering, 193. 
 
 Altar, two in the Jewish temple, 193 ; 
 St. Paul received a portion of the 
 offerings made at the altar, 192. 
 
 Anathema, why followed by Maran- 
 atha, 172. 
 
 Angels, worship our Lord in His Name 
 of Jesus, 81 ; are not startled at 
 seeing a Man introduced into their 
 
 realms, 81 ; their different orders, 
 85 ; why Bishops are called angels 
 by St. John, 111; make known to 
 God the prayers of the faithful, 175 ; 
 their obedience, 186 ; cannot fathom 
 the peace of God, 176. 
 
 Anthony, St , an admirable practice 
 of, commended to Christians, 145. 
 
 Anxiety about worldly things discou- 
 raged, 173 ; arises from distrust of 
 God's providfince, 173; a remedy 
 against it, 173. 
 
 Apostles, the, rejoiced in suffering, 53 ; 
 the blesseiincss of ministering to 
 their wants, 194. 
 
 Apostolic office designated by the term 
 ' grace,' 14. 
 
 ' Apprehended' peculiar beauty of the 
 word as applied to Christ, 140 ; those 
 who have been so apprehended by 
 Him may yet fall short of perfec- 
 tion, 140. 
 
 Approve, various senses of the word, 
 18. 
 
 Arians refuted, 160. 
 
 'As' denotes truth a-id identity, 77. 
 
 Assistance rendered to ministers, its 
 high value and reward, 9. 
 
 'Attained,' meaning of the word, 149; 
 its peculiar force as applied to the 
 Philippians, 149; if we hold fast 
 what we have attained, God will 
 give us further revelations, 150. 
 
 Augustine, St., his deep reverence and 
 love for our L >rd's Name, 84; his 
 excellent advice to preachers, 118; 
 his earnest appeal to Jerome and 
 Iluffinus, 164. 
 
 Baptism, makes people become actually 
 a part of Christ, 3 ; typified by the 
 Eed Sea, 144 ; the way in which it 
 was administered by St. Cyprian, 
 148. 
 
 Baptized, the, likened to runners in 
 a race, 143. 
 
 Bede, Venerable, account of his last 
 moments, 37, 38. 
 
 Behind, peculiar force of the word as 
 applied to earthly things, 142. 
 
214 
 
 INDEX. 
 
 'Being,' important doctrine involved 
 in the use of the word, 69. 
 
 Belly, the, in what sense it becomes 
 a god, 151', 155; Luther's saying 
 respecting it, 154; the filling of it 
 the object which false teachers have 
 in view, 154. 
 
 Benjamin, why St. Paul is careful to 
 mention his connection with that 
 tribe, 125 ; its peculiar honours, 
 125. 
 
 Bernard, St., an anecdote of, 27, 
 28. 
 
 'Beware,' emphatic repetition of the 
 word, 121. 
 
 Bis/iop, used as an interchangeable term 
 with presbyter, 5; bishops should re- 
 member that those entrusted to their 
 charge are sons, 108; why they are 
 called angels by St. John, 111. 
 
 Blameless, in what sense Christians 
 must be, 95 ; limitation of the word, 
 126 ; its peculiar propriety as ap- 
 plied to St. Paul, 126. 
 
 Boasting, St. Paul had grounds of, 
 123, 124 ; but entirely disclaimed 
 by him, 186; the word 'thinketh' 
 shews that there was no ground of 
 boasting before God, 124. 
 
 Body, the, God must be glorified in it, 
 35 ; this the result of the Incarna- 
 tion, 35 ; body and flesh distin- 
 guished, 36 ; will partake in the 
 resurrection to glory, 136 ; and be 
 redeemed from corruption, 158 ; will 
 he the same at the resurrection, but 
 its qualities will be different, 158; 
 will be penetrated with the glory of 
 God, 158 ; high value put upon its 
 resurrection, 159 ; greater power 
 shewn in its resm-rection than in 
 subduing demons, 160 ; is now sub- 
 ject to humiliation on accoimt of 
 sin, 159. 
 
 Boldness, shewn in the case of St. Paul, 
 34, 35. 
 
 Bonds, in what sense they were a con- 
 firmation of St. Paul's preaching, 
 13 ; they could not bind his love, 
 13 ; furthered the spread of the 
 Gospel, 21, 22 ; gave confidence to 
 weak brethren, 24. 
 
 * Bonds in Christ,' meaning of the 
 expression, 22. 
 
 Book of life, a figure taken from the 
 registers of citizens, 167 ; is applied 
 to the Divine Intelligence, 168; docs 
 not imply that election to life is 
 certain, 108; referred to by otn- 
 Lord, 168; the idea not unknown 
 to the ancients, 168. 
 
 Bowels, figurative sense of, 15, 16, 57j 
 
 why coupled with 'mercies,' 57. 
 
 Bowing the Tcnee, meaning of, 83, 84. 
 
 Brethren, why this title is used by 
 St. Paul in addressing the Philip- 
 pians, instead of children, 117, 118; 
 the brethren of our Lord an example 
 of vain-glory, 64. 
 
 Brethren in the Lord, force of the ex- 
 pression as applied to Christians, 24. 
 
 Brother, two-f.jld sense of the word, 
 110. 
 
 Ccesar's household, why special men- 
 tion is made of, 195 ; who are in- 
 cluded under the term, 196. 
 
 Calling, (' high calling of God,') pecu- 
 liar force of the expression, 145 ; 
 derived from the Games, 1 16. 
 
 Calmness, the difficulty of preserving 
 it, 185 ; exhibited in a remarkable 
 degree by St. Paul, 187. 
 
 Camerinus, the inscription on his tomb, 
 42. 
 
 Care about worldly things discou- 
 raged, 173; is founded on distrust 
 of God, 173; a remedy against it, 
 173 ; the wonderful care of God for 
 His people, 177. 
 
 Carelessness, a caution against, 141. 
 
 Carnal things may be used to buy 
 heavenly things, 189 ; carnal cir- 
 cumcision contrasted with spiritual, 
 123 ; cai-nal claims not mentioned 
 by St. Paul, 55 
 
 Character, importance of keeping it 
 unsullied, 179. 
 
 Charioteer, St. Paul very appropriately 
 likens himself to one, 138. 
 
 Charitable institutions, a good motto 
 for. 187. 
 
 Children of Israel, analogy between 
 their trials and deliverance and that 
 of Christians, 143, 144. 
 
 Christ, all in all to St. Paul, 41, 128; 
 his sole object in life, 36, 37 ; who 
 are ' in Christ,' 43 ; and ' with 
 Christ,' 43, 45 ; the central Fi- 
 gure in all St. Paul's thoughts, 17 ; 
 how Christians are in Him, 130; 
 how the power of His Resurrection 
 is displayed, 133; His suft'eriugs an 
 object of desire to St. Paul, 133, 
 134; we must be made conformable 
 to His death, 134; how He is said to 
 'apprehend' sinners, 140; He must 
 draw them before they can come, 
 1 10 ; His Divinity most strongly 
 asserted, 67, 68, 09; His contiinial 
 presence with His people, 172 ; why 
 called ' our Peace,' 176 ; union with 
 
INDEX. 
 
 215 
 
 Him necessary, 177 ; evervthing 
 ascribed to Him, 18G; meauiug of 
 winning Him, 129; how far He may 
 l>e known by a natural man, 132. 
 
 Christian, in time of the Apostles a 
 term of reproach, 3. 
 
 Christians, &re actually a part of Christ, 
 3 ; why the early Christinns sold 
 their lands and goods, 9 ; why called 
 'brethren in the Lord,' 24; must 
 not be terrified by persecutions, 50 ; 
 are proved by God, 51 ; must never 
 be satisfied with their spiritual con- 
 dition, 139 ; are bound to comfort 
 one another, 57 ; in what sense they 
 must daily strive to shew forth 
 Christ to the world, GG ; their ex- 
 alted dignity, 9G; why they must 
 be blameless and harmless, 96 ; they 
 nuist shine as lights, 97 ; and must 
 transmit light to others, 98 ; are 
 like the sun, 98; like the stars, as 
 shining in darkness, 98 ; and as not 
 caring for earthly things, 98 ; liken- 
 ed to a nurse in making others 
 partakers of grace, 99 ; must not 
 live for themselves alone, 107 ; are 
 the servants of God, 108 ; not for- 
 bidden to shew their grief, 113 ; are 
 the true circumcision, 121 ; are cir- 
 cumcised in aflections, 122 ; their 
 worship distinguished from that of 
 Jews, 122 ; are in Christ, 130 ; must 
 not shrink from suftering, 131; their 
 life must be like Christ's risen life, 
 136 ; must exercise humility, 141 ; 
 must take example from runners, 
 142 ; warned against enticements 
 of the world, 143 ; should ever be 
 longing after heavenly things, 146 ; 
 should joyfully look for death, 43, 
 103 ; likened to travellers, 147 ; 
 must all walk by the same rule, 150; 
 should be like well- drilled soldiers, 
 150 ; are free men of heaven, 156 ; 
 and fellow- citizens of the Saints, 
 156 ; have no concern with the re- 
 joicings of the world, 157 ; why 
 their moderation must be known to 
 all men, 171, 172 ; likened to a cube, 
 163 ; must be truthful in all their 
 dealings, 178; must be free from le- 
 vity in conversation and manner, 178; 
 must keep themselves pure, 178; 
 must be gentle, 178 ; must practise 
 every kind of virtue, 179 ; in what 
 sense they may seek for praise, 179; 
 are delivered from a three-fold death, 
 133; are more than conquerors, 187; 
 their reward not in this world, 194; 
 how they are said to be ' found in 
 
 Christ,' 130; th( ir nuitual love 
 strange to the heathen, 198. 
 
 Church, the, grows in yiersecutions, 
 21 ; is watered by the blood of mar- 
 tyrs, 52 ; must not be forsaken on 
 account of trivial dissensions, 149 ; 
 English Church commands a sign 
 of adoratitm at the Name of Jesus, 
 84; three-fold orders a note of the 
 Church, 5 ; organization of the 
 Church of Philippi, 5, 14, 149. 
 
 Church government, founded on the 
 notion of paternity, 109. 
 
 Circumcision, a title applied to Chris- 
 tians, 121 ; its propriety shewn 
 from their believing in the true 
 Messiah, 122 ; is no longer to bo 
 found among the Jews, 121 ; why 
 Christians are said to he the cir- 
 cumcision instead of to have it, 122; 
 for what reasons St. Paul could ap- 
 propriately contrast spiritual with 
 carnal circumcision, 123 ; why it is 
 so prominently referred to, 124. 
 
 Circus Maximus, a striking figure sug- 
 gested to St. Paul by its proximity 
 to his prison, 137, 138. 
 
 Citizen, full meaning of the word, 48; 
 the faithful are citizens of heaven 
 now, 156. 
 
 Clement, formerly a philosopher, after- 
 wards Bishop of Rome, 167 ; was in 
 peril with St. Paul at Philippi, 167; 
 martyred by being thrown into the 
 SL'a, 167. 
 
 Communicate, a word used of alms- 
 giving, 187. 
 
 Companions of St. Paul specially men- 
 tioned, 195. 
 
 Concision, meaning of the word, 121. 
 
 Confession of two kinds, 6, 7. 
 
 Confessors, their constancy admired, 
 24. 
 
 Confidence in the flesh, wherein it 
 consists, 123. 
 
 Conflict, a term appropriately applied 
 to the sufferings of Christians, 53. 
 
 Conqueror, the Christian is more than 
 a, 187. 
 
 Consolation, of what kind sought by 
 St. Paul from the Philippians, 56 ; 
 whence it may be sought on the 
 death of friends, 38, 39, 43 ; a mu- 
 tual consolation exists between those 
 who suffer for Christ's sake, 56 ; 
 great consolation for ministers in 
 tlie midst of trials and disappoint- 
 ments, 162. 
 
 Contempt of earthly things illustrated, 
 128, 130. 
 
 Contention, meaning of the word, 26. 
 
216 
 
 INDEX. 
 
 Contentment, cliiBcHlt of attainment, 
 183 ; St. Paul an example of it, 183 ; 
 a most important virtue to culti- 
 vate, 184. 
 
 Conversation (voK'tTeufia), ansA'ers to 
 the Roman municipium, 156. 
 
 Conversion, difierent way in wliich 
 St. Paul speaks of himself before 
 and after, 126, 127. 
 
 Converts to the faith even in the 
 household of Nero, 197. 
 
 Cowardice, absence of it in St. Paul, 
 119. 
 
 Crispina, St., a story of, 52. 
 
 Crooked, a term rightly applied to 
 the wicked, 96. 
 
 Cross, the, a testimony to the world, 
 22 ; its death that of the lowest 
 shame, 79 ; a legend concerning the 
 tree from which it was made, 79; 
 who are the enemies of it, 153; its 
 wonderful power, 153 ; Christians 
 "should make the sign of it, 153 ; 
 all suffering rightly called by this 
 name, 153. 
 
 Croivn, sinners are the crown of Clirist, 
 140; works done for Christ's sake 
 will be our crown, 162 ; souls will 
 be the crown of faithful ministers, 
 162. 
 
 Cube, a, Christians likened to, 1 63. 
 
 Cyprian, St., his method of baptizing, 
 148. 
 
 Danger, disregard of, shewn by Epaph- 
 roditus, 114, 115. 
 
 David, an example of lowliness of 
 mind, 64. 
 
 ' Day of Christ,' meaning of the ex- 
 pression, 11, 19, 100 ; contrast' d 
 with man's day, 12 ; a day of over- 
 whelming grandeur and glory, 12. 
 
 Deacon, nature of the office, 5. 
 
 Deaconesses, their duties, 163. 
 
 Dead, the, to be remembered in our 
 prayers, 38, 39 ; and specially at 
 Holy Communion, 39. 
 
 Dead, the resurrection of the, peculiar 
 force of the expression, 136. 
 
 Death, equally acceptable with life to 
 St. Paul, 36 ; why death would be 
 gain to him, 37 ; is a door of hope 
 to the faithful, 37 ; likened to birth, 
 38 ; whence comf a-t is to be sought 
 on the death of friends, 38, 39, 
 43 ; what sort of change it effects, 
 42 ; example of exultatiim at its 
 approach, 42 ; only to be desired as 
 uniting to Christ, 43 ; reasons why 
 Christians should joyfully look for 
 it, 43, 103 ; no repentance after it, 
 
 85 ; Christians are delivered fi-om 
 a three-fold death, 133 ; is signified 
 by ' end,' 154. 
 
 Death of our Lord, the highest evi- 
 dence of His obedience, 78 ; was 
 one of the lowest shame, 79 ; how 
 we must be made conformable to it, 
 134. 
 
 Depart, a term used instead of ' to 
 die,' 42 ; St. Paul anxiously longed 
 to, 43 ; three reasons why a Chris- 
 tian should desire to dejiart, 43. 
 
 Departed, the, not to be mourned for 
 excessively, 44. 
 
 Devil, the, the nature of his devices, 
 51 i his subtlety, 95 ; entices first 
 by pleasurable things, 51 ; then by 
 painful things, 51. 
 
 Devils acknowledge and adore the 
 Name of Jesus, 85, 86. 
 
 Devotion, three different kinds of it 
 mentioned, 196. 
 
 Devout life, suited to all vocations and 
 professions, 195 ; shewn by examples, 
 196. 
 
 Die, to, an expression very seldom 
 used of Christians, 42. 
 
 Dignity of Christians, 96. 
 
 Disputings, meaning of, 95 ; distin- 
 guished from murmurings, 95. 
 
 Dissensions furnish no reason why the 
 Church should be forsaken, 1 19. 
 
 Dissenters, no justification for their 
 te;iching, 31. 
 
 Divinity of our Lord most strongly 
 asserted, 67, 68, 69 ; shewn by His 
 not fearing to descend from His 
 rights, 70 ; strikingly witnessed to 
 by Justin Martyr, 70; opinions of 
 certain heretics in reference to it, 
 68, 69 ; Divinity of the Holy Ghost 
 asserted, 122. 
 
 Dogs, Gentiles formerly called by that 
 niime, 119 ; applied by St. Paul to 
 the Jews, 120 : a term appropriately 
 used of false teachers, 120; Chris- 
 tians may learn a lesson of perse- 
 verance from dogs, 138. 
 
 Doxology of this Epistle flows from 
 joy, 195. 
 
 Dung, what is meant by the expres- 
 sion, 129; intended to denote ex- 
 treme contempt, 129. 
 
 Eagle, an, St. Paul compared to, 157. 
 
 Earthly things, how people are said 
 to mind, 155. 
 
 Eighth day, value of this kind of cir- 
 cumcision, 124. 
 
 Election to life may be forfeited by 
 sin, 168. 
 
INDEX. 
 
 217 
 
 JEleusinian mysteries, language bor- 
 rowed from, 147. 
 
 ElisJia restoring the dead child to life 
 a type of our Lord's humiliation, 
 72, 73 ; his staff a type of the Law, 
 72, 73. 
 
 'Emptied Himself' peculiar force of 
 this expression as iipplied to our 
 Lord, 71 ; an expression much dwelt 
 on by the Fathers, 72, 73, 71- ; does 
 not imply that He ceased to be God, 
 74, 76. 
 
 'End,' an expression to denote death, 
 154. 
 
 Enemies of the Cross, who are under- 
 stood by the expression, 153 ; are 
 wept over by St. Paul, 153. 
 
 Entreaty, its exceeding earnestness as 
 used by St. Paul, 55. 
 
 Envy, shewn by false teachers at 
 the reputation of St. Paul, 25 ; a 
 remarkable saying of Socrates in 
 reference to it, 27 ; shafts of envy 
 turned into instruments of good, 
 30 J en.vy shewn to another person 
 passes on to Christ, 30 ; turns to the 
 advantage of the faithful, 34. 
 
 Epapliroditus, the Bishop of Philippi, 
 5, 111 ; supposed to have been the 
 same as Epaphras, 110 ; his five 
 titles of commendati' n, 110; in what 
 sense he was the messenger {airo- 
 arokos) of the Philippians, 110,111 ; 
 the term minister (AeiTovpyos) as 
 applied to him shews that he was 
 discharging a public trust, 111 ; his 
 heart was among his Hock, 111 ; did 
 not grieve for bis own sufferings, 
 111 ; an example to ministers, 112 ; 
 his sickness caused by attenchinee on 
 St. Paul, 112; acted from love of 
 God, 114; despised all danger, 114, 
 115 ; supplied the pluce of the Plii- 
 lippians, 115 ; supposed to be al- 
 luded to by the title * true yoke- 
 fellow,' 165. 
 
 Epistle, a lost one referred to, 118; 
 Episrles of St. Paul written with 
 many tears, 153. 
 
 Eucharist, Holy, the departed to be 
 specially remembered at, 39 ; those 
 admitted to it sometimes called 
 'perfect,' 147, 148. 
 
 Euodias, a woman of consecpience at 
 Philippi, 163, 164 ; helped the spread 
 of the Gospel, 163 ; at variance with 
 Syntyche, 163, 164; their dispute 
 the cause of public scandal, 164 ; 
 exhorted to union, 163, ] 64. 
 
 Evil-ioorkers describi d, 120 ; distin- 
 guished from evil-doers, 120. 
 
 Exaltation of our Lord merited by 
 His humiliation, 79, 87 ; why St. 
 I'aul dwells so strongly upon it, 79, 
 80; is beyond all height, 80; re- 
 lates only to His Human Nature, 
 80 ; the intent of it, 83. 
 
 Example, an, limitation of the word 
 as applied to any mere man, 152 ; 
 St. Paul sets himself forth as, 180. 
 
 Expectation, meaning of, 33, 34. 
 
 Faith produces joy, 46 ; men are not 
 merely the passive recipients of it, 
 52; is the foundation of righteous- 
 ness, 132 ; gives life, not when it 
 is merely received, but preserved, 
 138 ; Hivist have its increase in love, 
 163, 164. 
 
 'Faith of Christ,'' meaning of the ex- 
 pression, 131. 
 
 Faith, the, allows of no deviation from 
 its strict rule, 150. 
 
 False doctrine, not to be received un- 
 der pretence of love, 18. 
 
 False teachers, envious of St. Pnul, 
 25 ; hoped to excite Nero's wrath 
 against him, 26 ; preached for the 
 sake of temporal advantages, 26, 27 ; 
 and to fill tbeir belly, 15 !• ; desired 
 St. Paul's death in order to spoil 
 the Church, 27 ; sought to procure 
 a reputation for wisdom, 6 1 ; warn- 
 ings against them, 116, 123; why 
 they are fitly called ' dogs,' 120 ; 
 not merely mentioned by name, but 
 by epithets calculated to shew their 
 real character, 121. 
 
 Fear, freedom from not to be acquired 
 by our own natural powers, 51 ; is 
 necessary for the attainment of 
 Christian perfection, 90 ; strongly 
 shewn in the case of St. Paul, 90 ; 
 salutary fear distinguished from 
 slavish, 90 ; prejiares the way for 
 the entrance of love, 91 ; is not in- 
 consistent with true gladness, 91 ; 
 is to be produced by constant re- 
 membrance of the presence of God, 
 91, 92 ; four different kinds of it 
 distinguished by the Schoolmen, 91 ; 
 arises from the consideration that it 
 is God Who works in us, 93. 
 
 Felloio-imitators, force of tLe expres- 
 sion, 151. 
 
 Felloto-lahourers, to whom the title is 
 ajiplied, 167. 
 
 Fellowship, all true to be found only 
 in union with the Holy Spirit, 57. 
 
 ' Fellowship of the Gospel,' how this 
 expression is to be understood, 8, 9. 
 
218 
 
 INDEX. 
 
 FeUoic-soJdier, a much stronger ex- 
 pression than fellow-labourer, 110. 
 
 Flesh, distinguished from body, 36 ; 
 confidence in, wherein it consists, 
 123. 
 
 'Flourished again,' a figure taken 
 from trees and plants, 181 ; ex- 
 pressfs both rebuke and praise, 182. 
 
 Forget, emphatic use of the word, 14'2. 
 
 ' Form of God,' what is meant by the 
 expression, 67, 68; contrasted with 
 ' form of a servant,' 68. 
 
 'Form of man,' Christ truly had this, 
 77. 
 
 Formalism, indications of in the 
 Church at Philippi, 1-49. 
 
 Fortitude, wonderful example of shewn 
 by the martyrs, 53, 54, 104. 
 
 Found, equivalent to ' to be,' 130; how 
 the faithful are fountl in Christ, 130. 
 
 ' Fruit,' distinguished ii'om a ' gift,' 
 191. 
 
 Cowies, heathen, illustrations borrowed 
 from, 49, 50, 67, 100, 135, 136, 137, 
 138, 140; very strongly stirred the 
 passions of the Rmnau people, 138. 
 
 Gentiles called 'dogs' by way of re- 
 proach, 119, 120. 
 
 Gentleness of manner to be cultivated, 
 178. 
 
 Gift, a, distinguished from 'fruit,' 191. 
 
 Gifts, account must be rendered lo 
 God for, 190. 
 
 ' Given,'' how the word is applied to 
 Ciirist, 80. 
 
 Gladiators, illustrations borrowed 
 trom, 50. 
 
 Gladness, true, not inconsistent with 
 fear, 91. 
 
 Glory of God, the end of all things, 
 20 ; the great objict of our Lord's 
 work, 86 ; should be the all-absorb- 
 ing tiiou.;bt of His followers, 86 ; 
 the glory of the Father not sepa- 
 rated from that of the Son, 86 ; 
 umit ever be aimed at by Chris- 
 tians, 107 ; four glimpses of God's 
 glory have been seen by men, 159 ; 
 will penetrate the human body at 
 the resurrection, 158. 
 
 Glory, not sou-ht l)y Sr. Paul, 100. 
 
 Gnostics, their lieresies refuted, 141 ; 
 their j)erversion of the word know- 
 ledge, 17. 
 
 God, the peculiar possession of His 
 people, 6 ; why invoked as a witness 
 by St. Paul, 15 ; His glory the end 
 of all things, 20; His care for His 
 people, 47, 177; makes all things 
 
 work together for their good, 32 ; 
 proves them by atHiction, 51 ; His 
 attributes most beautifully described 
 by St. Augustine, 176 ; in what way 
 the heart of man is kept by Him, 
 177 ; must be earnestly sought in 
 prayer, 177 ; keeps an accurate ac- 
 count of all that is laid out in His 
 service, 191 ; will supply all the 
 needs of His people, 194; will repay 
 their gjood actions, though not in 
 this w^rkl, 194. 
 
 ' God of peace,' meaning of the ex- 
 pression, 180 ; why this term is spe- 
 cially used in the New Testament, 
 180," 181. 
 
 Good-pleasure of God, wherein it con- 
 sists, 94. 
 
 Gospel, the, how Christians are said 
 to walk worthily in it, 48 ; spread 
 by mea'is of persecutions, 52 ; why 
 called "the 'Word of life,' 100; 
 the preaching of it likened to la- 
 bour, 101 ; and to a runner's c urse, 
 101 ; first received at Philippi by 
 women, 166 ; the wonderful spread 
 of it, 196, ly7; furthered by St. 
 Paul's bonds, 21, 22; and afiiic- 
 tious, 32. 
 
 Grace, not indefectible, 11; this shewu 
 by the example of St. Paul, 135 ; 
 continued to those who are desirous 
 of retaining it, 11 ; distinction to 
 be drawn between justifying grace 
 and perseverance, 11 ; a term ap- 
 plied to siillVring for the sake of 
 Clirist, 14 ; and to the Apostolic 
 otfice, 14; the power of grace shewn 
 in St. Paid, 37 ; must be imparted 
 to one another, 99 ; if diligently used 
 will be increased, 151; illustrated 
 bj' the multiplying of the widow's 
 oil, 151; its manifold gifts and 
 operations, 186. 
 
 Greyory Nazianzen, his ground of re- 
 joicing, 127. 
 
 Grief, nob wholly forbidden to Chris- 
 tians, 113 ; but when excessive is 
 an injury to Christ, 44. 
 
 Hannibal, subdued by the allurements 
 
 of Ciipua, 185. 
 Harmless, meaning of the word as 
 
 applied to Christians, 95. 
 Healing, the gift of, within what 
 
 limits exercised in the Church, 112. 
 Heart, the, in what way it is kept by 
 
 God, 177; St. Paul's overtloned with 
 
 love, 7. 
 HeavtH, Christians are citizens of, 
 
INDEX. 
 
 219 
 
 156 ; are already there in expecta- 
 tion, 15G, 157 ; Christ as IVJan is 
 seated there, 158. 
 
 Heavenly fJdiifls, should ever be ar- 
 dently longed for, 146. 
 
 Hebrew of the Hebrews, meaning of 
 the expression, 125. 
 
 Heresies, have a natural tendency to 
 die away, 21 ; several grievous ones 
 against the Nature and Person of 
 our Lord overthrown, 67. 
 
 Heretics, no sanction (or their preach- 
 ing, 25, 29, 31 ; their opinions on 
 the Divinity of our Lord, 68, 09 ; 
 maintained that our Lord's obe- 
 dience was a proof of His inferiority 
 to the Father, 78 ; this opinion re- 
 futed, 78. 
 
 Hirelings, St. Paul in the midst of, 105. 
 
 Holiness is progressive, 11. 
 
 Holy Ghost, proceeds from Christ, as 
 well as i'rom the Father, 33 ; all 
 true Christian fellowship in Him 
 alone, 57; His Divinity asserted, 122. 
 
 Honest, comprehensive meaning of the 
 word, 178. 
 
 Human Nature of our Lord not an 
 ' accident,' 77 ; ' humbled ' and ' ex- 
 alted ' spoken of it, and not of His 
 Divinity, 80 ; is seated in heaven, 
 158; must be adored with the 
 same degree of worship as His Di- 
 vinity, 83. 
 
 Humiliation of our Lord described, 
 71 ; a theme on which tlie Fathers 
 specially love to dwell, 72; used to 
 exhort teachers to mildness and gen- 
 tleness with their pupils, 72 ; typi- 
 fied by Elisha restoring the dead 
 child to life, 72, 73 ; St. Jerome 
 absorbed in the contemplation of it, 
 72; a voluntary act on His part, 
 75, 78 ; the depth of it described, 
 78 ; His death the most wonderful 
 part of it, 79; merited His exalta- 
 tion, 79, 87 ; relates only to His 
 Human Nature, 80. 
 
 Humiliation, the body now subject to 
 on account of sin, 159, 
 
 Humility, taught by St. Paul, 9, 66 ; 
 and enforced by his personal exam- 
 ple, 33, 35, 66, 137, 141; to be 
 learnt from the example of our 
 Lord, 66, 74, 87 ; H is example con- 
 trasted with that of the wisest hea- 
 thens, 66 ; this virtue must be ex- 
 ercised by Christians, 141. 
 
 Husbandmen, an example to ministers, 
 45. 
 
 Hymn of the most Holy Name of 
 Jesus, 82, 83, 
 
 Jerome, St., absorbed in the contem- 
 plation of our Lord's humiliation, 
 72. 
 
 Jesus, the gloi'y, power, and delights 
 of the Name set forth, 81, 82 ; is 
 worshipped by the angels, 81 ; Li- 
 tany of the Name, 82; the hymn 
 of it, 82, 83. 
 
 Jews, why called 'dogs,' 120; are no 
 longer the true circumcision, 121. 
 
 If, the use of this word does not ex- 
 press doubt, 56, 139. 
 
 Ignatius Loyola, a rule of his, 64. 
 
 Ignati%;s, St., his eager des're for mar- 
 tyrdom, 38. 
 
 Illumination, the promise of it con- 
 ditional, 150. 
 
 Impatience, shewn by excessive mourn- 
 ing for the dead, 44. 
 
 Imprisonment of St. Paul the means 
 of spreading the Gospel, 23 ; he had 
 no supernatural means of knowing 
 how it would end, 36, 46, 48, 109 ; 
 the mission of St. Timothy to Phi- 
 lippi delayed on account of it, 109. 
 
 Incarnation, the, its influence on the 
 human body, 35. 
 
 Incense, alms likened to, 193. 
 
 Job, his praise consisted in being good 
 among bad men, 96. 
 
 Joy, the sum and substance of this Epi- 
 stle, 7, 117, 118; a necessary com- 
 panion of love, 8 ; results from a 
 living faith, 46 ; its fulness desired 
 by St. Paul, 58 ; Christian joy dis- 
 tinguished from worldly, 114, 117; 
 why continual exhortations to joy 
 should be needed by the Philippians, 
 117, 118, 168; distinguished from 
 longing, 161; 'joy in the Lord,' 
 meaning of, 168 ; nothing can rob 
 us of it, 170 ; true joy will not be 
 content with expressing its ghiduess 
 once, 169 ; springs from tears, 170 ; 
 joy of penitents described, 169; in 
 what worldly joy consists, 169, 170. 
 
 'Is' (vTrdpx^h) force of the word as 
 shewing the Christian's present citi- 
 zenship in heaven, 156. 
 
 Israel, children of, analogy between 
 their trials and deliverance and that 
 of Christians, 143, 144. 
 
 Justin Martyr, a striking testimony 
 of to the eternal Godhead of our 
 Lord, 70, 71. 
 
 Knoioledge, a word perverted by the 
 Gnostics, 17 ; in what sense used by 
 St. Paul, 18 ; how far a natural man 
 may have knowledge of Christ, 132 ; 
 
220 
 
 INDEX. 
 
 bare knowledge not sufficient for 
 salvation, 132. 
 
 Labour, man rewardcil according to, 
 and not acconiin^ to the fruit of 
 it, 100 ; preaching of the Gospel 
 likened to it, 101 ; remission from 
 it must not be souglit, 106. 
 
 Laio, the, typified by the staff of 
 Elisha, 72, 73 ; wherein its right- 
 eousness consisted, 126. 
 
 ic^aZrightsmay become moral wrongs, 
 171. 
 
 Levity in manner and conversation 
 must be avoided, 178. 
 
 Libation, how the term is used by St. 
 Paul in refennce to himself, 101, 
 102. 
 
 Liberality in giving worldly things, 
 how connected with our Lord's Ue- 
 suirection, 193. 
 
 Life or death acceptable to St. Paul, 
 3G ; Christ the sole object of life to 
 him, 36, 37 ; no reproach cast by 
 hiui upon life, 39; uncertain whe- 
 ther to choose life or deafh, 40 ; 
 why he chose life, 44; life of Chris- 
 tians must be like Christ's risen life, 
 136; faith preserved gives life, 138. 
 
 Life, book of; see Book. 
 
 Lights, in what sense Christians are 
 to shine as, 97 ; they inust transmit 
 light to others, 98. 
 
 Likeminded iie.is, meaning of the ex- 
 pression, 58, 105 ; must be accom- 
 panied with love, 59. 
 
 Likeness, in what sense our Lord was 
 made in the likeness of men, 75, 76 ; 
 how likeness to Him is to be ef- 
 fected, 134; meaning of 'in the 
 likeness of His death,' 134. 
 
 Litany of the most Holy Name of 
 Jesus, 82. 
 
 iow^i//"^, distinguished from love, 161 ; 
 increases our power of riceiving, 
 146; St. Paul's ardent longing for 
 Christ, 128 ; his longing for the 
 Philippians, 161. 
 
 Look, how Christians are to look on 
 the things of others, 61 ; it does not 
 imply thiit one's own business is to 
 be neglected, 65. 
 
 Lord, the, is at hand, double explana- 
 tion of the expression, 1 72 ; moral 
 uses to be drawn from it, 172, 173. 
 Loss, peculiar force of the expres- 
 sion, 127; 'loss for ('hrist,' mean- 
 ing of, 127; includes all possible 
 things, 128. 
 Lot, his wife a caution against the en- 
 ticements of the world, 143. 
 
 Love, among Christians, a frsigment 
 of Chrisfs love, 16 ; strange and 
 unaccountable to the heathen, 198 ; 
 the subject of the Apostle's prayer 
 on behalf of the Philippians, 17 ; is 
 a g lod of which there can be no 
 satiety, 17; must ever be the ruhng 
 principle, 18; must be tempered 
 with discretion, 18, 19; is called 
 righteousness, 20 ; equivalent to 
 ' good-will,' 28 ; shewn in a re- 
 markable way by St. Paul, 41 ; how 
 it should be shewn by ministers to- 
 wurds their fl'icks, 45 ; will prompt 
 us to study the welfiire of others, 
 64 ; is not fettered by bonds, 13 ; 
 is shewn by offering consolation, 56 ; 
 should ever be the most forcible ar- 
 gument, 57 ; objects to which it 
 must be shewn, 59 ; how the love 
 of another is to be obtained, 59 ; an 
 entrance into the heart prepared for 
 it by fear, 91 ; increases by being 
 imparted, 151 ; illustrated by the 
 multiplying of the widow's oil, 151 ; 
 love of St. Paul to be imitated in 
 weeping over the enemies of the 
 Cross, 153; is essential to the de- 
 velopment ot the faith, 163, 164. 
 
 Lowliness of mind, does not consist in 
 disparaging one's own gilts, but in 
 a humble estimate of the way in 
 which they are used, 62 ; the means 
 of preserving it, 63 ; especially when 
 in relation to a person guilty of no- 
 torious sin, 63 ; David an example 
 of it, 64. 
 
 Luther, his excellent counsel to minis- 
 ters, 27 ; a remarkable saying of 
 his, 154. 
 
 Macedonia, St. Paul driven out from, 
 188. 
 
 ' Made,' special force of the word as 
 applied to our Lord, 75, 76. 
 
 Mammon, in what sense it is a master, 
 154. 
 
 3Ian, the nature of truly taken by 
 our Lord, 75 ; this a voluntary act 
 on His ivirt, 75 ; His Manhood not 
 an ' accident,' 77 ; different senses 
 of the word as applied to Him, 77 ; 
 He is as Man the object of adoration 
 to all created things, 86. 
 
 Maranalha, why added to anathema, 
 172. 
 
 Mark, the, meaning of the word, 145 ; 
 its constant remembrance a pre- 
 servative against sin, 115; not to 
 be confounded with the word ' prize,' 
 145. 
 
INDEX. 
 
 221 
 
 MarJc, to, usod souietiTn«s in a good. 
 and sometimes in a bad sense, 151. 
 
 Martyrs, the triumph of, in their death, 
 42; the Church watered by their 
 blood, 52 ; their wonderful fortitude 
 under suffering, 53, 103; enter at 
 once upon their reward, 103; are 
 called ' perfect,' 137. 
 
 Merciful, the, specially rewarded, 20. 
 
 Messenger (aTroVroAos), meariing of 
 the word as applied to Epaphi-odi- 
 tus, 110, 111. 
 
 Messiah, the, believed in by Chris- 
 tians, 122. 
 
 Micipsa, his testimony in favour of 
 unity, 60. 
 
 Military affairs referred to, 41, 11)7. 
 
 Mind, tlie, necessity of its being under 
 God's keeping, 177. 
 
 Minister (\ftTovpy6s), this term as ap- 
 plied to Epaphroditus shews that he 
 was discharging a public trust. 111. 
 
 Ministers need the prayers of their 
 people, 33 ; should folio >v St. Paul's 
 example of self-denial, 45 ; and the 
 zeal of Epuphroditus, 112 ; a de- 
 scription of the love they should 
 shew to their Hock, 45 ; should take 
 example from husbandmen and sail- 
 ors, 45 ; must postpone all consi- 
 derations for the good uf their flock, 
 105 ; younger ministers shonld shew 
 reverence to their elder brethren, 
 108 ; are to be esteemed for their 
 works' sake, 114; insufficient re- 
 spect shewn to them at the present 
 day, 114; great consolation for 
 them in the midst of trials ami dis- 
 appointments, 162; must plead hard 
 lor Christ, 1(J3 ; must admonish in 
 private, as well as in public, 164 ; 
 their maintenance a good work, 187 ; 
 must not take from their people 
 more than enough to supply their 
 wants, 190. 
 
 Moderation, meaning of the VFord, 
 170, 171 ; its archetype to be found 
 in God, 171; why the moderation 
 of Christians must be known to all 
 men, 171, 172. 
 
 Mourning, excessive for the departi d 
 discouraged, 44 ; is an evidence of 
 impatience, 44; and is an injury to 
 Christ, 44. 
 
 Muiiicipiiim, equivalent to conversa- 
 tion {iroXiTevfxa), 156. 
 
 Murmurings, meaning of, 95 ; distin- 
 guished from disputings, 95. 
 
 Mysteries, the, language borrowed 
 from, 147, 1 85 ; may have con- 
 sisted of the Patriarchal revelation. 
 
 185; S( crates supposed to have bteu 
 put to death for revealing ihem to 
 the public generally, 185. 
 
 Naked, sinners must come to Christ 
 thus, 129. 
 
 Name of Jesus, what is signified by it, 
 81 ; is worshipped by angels, 81 ; 
 its power and delights, 81, 82 ; why 
 our Lord's Human Name is men- 
 tioned, 84 ; is adored hy the faith- 
 ful, 8i; adoration of it enjoined by 
 the English Cliurch, 84 ; deep re- 
 verence shewn to it by St. Paul, 84 ; 
 and by St. Augustine, 84 ; is acknow- 
 ledged and aiiored by devils, 85; a 
 most beautiful hymn in honour of 
 it, 82, 83. 
 
 Nature of our Lord, certain heresies 
 about it overthrown, 67. 
 
 Necessity means things required for 
 daily support, 190. 
 
 Need, all of ours will he supplied by 
 God, 194. 
 
 Nero, converts in his household, 197 ; 
 St. Paul a chauipiou of the faith 
 before him, 28. 
 
 Nestorius, his heresy refuted, 66, 76. 
 
 Nurse, a, Christians likened to in 
 making others partakers of grace, 
 99. 
 
 Oatli, an, within what limits used by 
 St. Paul, 16. 
 
 Obedience, all our Lord's actions as 
 Man proceeded fn >m, 78 ; His death 
 the highest exemplification of it, 
 78 ; heretics have regarded it as a 
 proof of His inferiority to the Fa- 
 ther, 78 ; this opinion refuted, 78 ; 
 His obedience a pattern to Chris- 
 tians, 87 ; followed by St. Paul, 186 ; 
 exhibited by the Philippians, 87, 88; 
 shewn by the angels, 186. 
 
 Offence, in what sense Christians are 
 to be without, 19. 
 
 Offered, a sacrificial word appropri- 
 ately api)lied to St. Paul, 102. 
 
 Offertory, a portion of it sent by Phi- 
 lippians to St. Paul, 192. 
 
 Oil, the widow's which multiplied, il- 
 lustrative of Diviue grace, 151. 
 
 Orders, threefold, a note o f the Church, 
 5. 
 
 Organisation of theVhiWii^iSinClmYch., 
 5, 14, 149. 
 
 Pagan, origin of the word, 57. 
 Maternity, the right understanding of 
 
 necessai-y to Church government, 
 
 109. 
 
222 
 
 INDEX. 
 
 Fatrtarclml revelation, may have been 
 the foutul.ition of the heathen mys- 
 teries, 185. 
 
 Paul, St., an example of his humility, 
 2, 35 ; why he does not insist on his 
 title of Apostle, 2. 3 ; lie alone the 
 author of this Epistle, 6 ; w hy he 
 begins it with thunksgiving, 6 ; his 
 heart overflowing with love, 7 j the 
 ground of his joy on bthalf of 
 the Philippian*, 8 ; he incidentally 
 teaches a lesson of humility, 9 ; his 
 ardent love, 13, 15 ; it knew no 
 bounds, 15 ; not founded on merce- 
 nary considerations, 15; his patience 
 in surt'eriny, 13; why his teaching 
 would be sure to attract at Rome, 
 23; his great reputation excited 
 envy, 25 ; he was a champion of the 
 faith before Nero, 28 ; his only care 
 tliat Christ should be preached, 28, 
 29; his great wisdom shewn, 29; 
 his afilictions overruled for the fur- 
 therance of the Gospel, 32 ; seeks 
 the prayers of the Philippians, 32 ; 
 an example of boldness, 34, 35 ; 
 unconscious of shame, 35 ; prepared 
 for any turn of fortune, 36; a re- 
 markable monument of giace, 37; 
 entirely void of selfishness, 40, 58 ; 
 postponed his own happiness to the 
 welfare of his converts, 41 ; his ar- 
 dent love for souls, 41; his trials 
 and difficulties, 41 ; how said to be 
 ' in a strait,' 41 ; an example of 
 longing to depart this life, 43 ; his 
 wonderful self-denial, 45; rejoiced 
 in siiftering, 53 ; a pattern of the 
 way in which adversaries are to be 
 withstood, 54; the exceeding ear- 
 nestness of his entreaty, 55 ; di>es 
 not mention carnal, but spiritual 
 claims, 55 ; desires consolation from 
 the Pliilippians, 56; df sires the ful- 
 ness of joy, 58; his deep love for 
 onr Lord's Name, 84 ; an example 
 of holy fear, 90 ; not desirous of 
 glory, 100 ; willing to seal his 
 preachitg with his blood, 101, 102; 
 desires that his converts should 
 share his glory, 103 ; his great self- 
 denial in sending St. Timothy to the 
 Philippians, 104; his mission a 
 proof of excessive care, 104 ; he re- 
 fers everything to Christ, 104 ; his 
 desolate condition, 105; was in the 
 midst of hirelings, 105 ; his deep 
 love for St. Timothy, 108 ; his hu- 
 •iiility, 101) ; adapts his language to 
 lie capacity of his hearers, 113; 
 never free from sorrow, 113 ; even 
 
 in prison endeavours to revive the 
 drooping spirits of the Philippians, 
 117 ; entirely free from cowardice, 
 119 ; why he speaks with such se- 
 verity ot false teachers, 121 ; why 
 he could with great pioprietj^ con- 
 trast spiritual with carnal circum- 
 cision, 123 ; had grounds for boast- 
 ing, 123 ; was duly circumcised, 
 124 ; why lie specially mentions that 
 he belonged to the tribe of Benja- 
 min, 125 ; and that he was a Pha- 
 risee, 125; why he speaks of his 
 zeal, 125; was righteous accord- 
 ing to the Law, 126 ; in what 
 sense he was blameless, 126; dif- 
 ferent way in which he speaks of 
 himself before and after conversion, 
 126,127; exhibits great veliemence, 
 128 ; why he despised all earthly 
 things, 128 ; and vohuitarily sur- 
 rendered them, 128, 129 ; the ar- 
 dour of his longing for Christ, 128; 
 disallows his own righteousness, 
 130, 131 ; desires to have a share 
 in the suflierings of Christ, 133, 
 134 ; not confident about his final 
 Sidvation, 135, 136 ; likens him- 
 self to a runner, 136 ; and to a 
 charioteer, 138 ; in what sense he 
 was perfect, 136, 140 ; speaks of his 
 spiritual state with humility, 137 ; 
 unmindful -of everything but the 
 prize, 138 ; his eagerness to snatch 
 it, 143 ; constantly kept perfection 
 in view, 145 ; wrote his Epistles 
 with many tears, 153 ; resembled 
 Samuel in weeping over the enemies 
 of God, 153 ; compared to an eagle, 
 157 ; though in prison, was seated 
 in heavenly places, 157 ; his affec- 
 tion a pattern for ministers, 163 ; 
 an example of continual thanksgiv- 
 ing, 174; his exceeding earnest- 
 ness, 178 ; sets himself forward as 
 an example, 180; special grounds for 
 his thanksgiving, 181 ; an example 
 of contentment, 183; and of bearing 
 poverty and abundance, 184 ; prac- 
 tically initiated in the Christian 
 mysteries, 185 ; followed the exam- 
 ple of obedience set by Christ, 186 ; 
 ascribed everything to Christ, 186; 
 was driven out of Macedonia, 188 ; 
 a sunnnary of his character, 191. 
 
 Peace, flows from our sense of God's 
 love and fa\ our, 6 ; in what sense 
 Christ is called ' our Peace,' 176 j 
 symbolism of the word pax, 181. 
 
 Peace of God, meaning of the ex- 
 pression, 175, 176 ; passes all under- 
 
INDEX. 
 
 223 
 
 standing, 176 ; must be felt in the 
 soul in order to be realized, 17G ; 
 not evin angels can fathom it, 170 ; 
 surrounds the sorrowing heart with 
 deep repose, 177. 
 
 Felajian heresy rei-pecting the will 
 of man, 89. 
 
 Penitents, their joy described, 169. 
 
 Perfect, in what sense St. Paul was, 
 136 ; the technical usage of the 
 word, 147 ; sometimes taken for 
 receiving a crown, 137 ; also for 
 undergoing martyrdom, 137 ; is a 
 word of limited meaning, 146 ; 
 sometimes means those who are ad- 
 mitted to the Holy Eucharist, 147, 
 148. 
 
 Perfection , not attainable in this life, 
 137 ; yet we must aspire to it, 139 ; 
 like travellers, who hasten to the 
 end of their journey, though they 
 have not yet reached it, 147 ; must 
 not be looked for as long as we are 
 satisfied with our spiritual condi- 
 tion, 139 ; how we may fall sliort 
 of it, 140 ; constantly kept in view 
 by St. Paiil, 145 ; is not to be ac- 
 quired without fear, 90 ; is favoured 
 by solitude, 196. 
 
 Persecution, beneficial to the Church, 
 21, 23, 32; this illustrated by a 
 story from the writings of St. Atha- 
 nasius, 24 ; exemption from it not 
 desired by St. Paul, 34 ; furnishes no 
 real cause for alarm, 50 ; is the means 
 of procuring greater exaltation, 50; 
 helps to propagate the faith, 52. 
 
 Perseverance, not certain, 10 ; is to 
 he distinguished from justifying 
 grace, 11 ; the necessity of it, 19 ; 
 is the gift of God, 49 ; its diffi- 
 culties shewn, 138 ; an exhortation 
 to it, 143 ; we may learn a lesson 
 in it from dogs, 138. 
 
 Pharaoh a type of the devil, 144. 
 
 Pharisee, why St. Paul mentions that 
 be was one, 125. 
 
 Philippians, the, in what sense they 
 were helpers of St. Paul, 14 ; their 
 Church thoroughly organized, 5, 14, 
 149 ; were exposed to S' vere perse- 
 cution, 54 ; were held in very high 
 esteem by St. Paul for their spiri- 
 tual eminence, 33; St. Paul ex- 
 pected to remain long with them at 
 the termination of his imprison- 
 ment, 46 ; highly commended for 
 their obedience, 87, 88 ; shewed 
 their virtue even in St. Paul's ab- 
 sence, 88 ; sent money to hiin. 111 ; 
 why they stood in special need of 
 
 exhortations to joy, 117 ; why call- 
 ed 'brethren,' and not 'children,' 
 by St. Paul, 117, 118 ; much longed 
 for by him, 161 ; his joy and crown, 
 162 ; reason why their supply of 
 the Apostle's wants ceased for a 
 time, 182, 183 ; they constantly 
 bore him in their mind, 182 ; how 
 they became partakers in his reward, 
 187 ; did not desert him even un- 
 der the most unfavourable circum- 
 stances, 188 ; why they contributed 
 to his support, even when he was at 
 Thessalonica, 190 ; how their libe- 
 rality was connected with our Lord's 
 I'esurrection, 193. 
 
 Phili}>pians, the Epistle to the, cir- 
 cumstances from which it arose, 
 Introd. X. ; no difference of opinion 
 as to its authorship, Introd. x. ; its 
 date, Introd. xi. ; why of special 
 value to the Church, Introd. xi., xii.; 
 not always appreciated as it ought 
 to be, Introd. xii. ; is the work of St. 
 Paul alone, 2 ; the le .st official of all 
 the Epistles, 3 ; addressed to the laity 
 as well as to the clergy, 4 ; supposed 
 by some to be addressed to all the 
 Christians throughout Macedonia, 
 4 ; its whole burden is joy, 7, 117 ; 
 was nearly the last written by 8t. 
 Paul, 117, 121 ; gives an unusual 
 amount of information concerning 
 the personal situation of St. Paul, 
 197. 
 
 Prcetonan guards referred to, 197. 
 
 PrcEforium, meaning of the word as 
 used in this Epistle, 22, 23. 
 
 Praise, the great peril of seeking it, 
 61 ; the way in which it is law- 
 ful to do so, 179 ; must be off"ered 
 to God, 159. 
 
 Prayer, must be accompanied by 
 thanksgiving, 6 : its difierent divi- 
 sions, 6, 7 ; must be ottered by the 
 people on behalf of their ministers, 
 33 ; is intimately connected with help 
 that comes from G( d, 33 ; too mrch 
 must not be left to the prayers < f 
 others, 34 ; must be oftVred for the 
 dead, 38, 39 ; the prayeis of the 
 faithful are made known to God by 
 the ministry of aiigcls, 175 ; three 
 necessary conditions of prayer noted, 
 175 ; has the power of causing peace, 
 176; is an eti'ectual satiguaid a- 
 gainst all temptation, 177. 
 
 'Preach,' not v.std by St. Paul in the 
 technical sense of the word, 25, 47. 
 
 Preachtrs, two different kinds of dis- 
 tinguibhed, 25 ; the nioLives that 
 
224 
 
 INDEX. 
 
 actuate uiifiiithful preachers, 26, 27 ; 
 iind fiiitlilul ones, 28; what use is 
 to be made ut' tlie lad, 30; are ad- 
 monishe'd constantly to repeat the 
 same topic, 118 ; the reason of tliis, 
 118, 119; shewn from the analop:y 
 of pli_^ sicians, 119; and from a well- 
 kuovvn sayin<^ of Socrates, 119; 
 faithful preachers not actuated by 
 desire of gain, 191. 
 
 Pre.slyfer (priest), used as an inter- 
 changeiible term witli bishop, 5. 
 
 Presence of Christ with His people 
 is caitinual, 172; remembrance of 
 presence of God will produce holy 
 fear, 91, 92. 
 
 Toverty, thoroughly understood by 
 St. Paul, 184 ; its peculiar perils, 
 184 
 
 Poirer of God shewn in resurrection of 
 the body more than in subduing 
 dt mons, 1 60 ; power of the Cross, 
 153. 
 
 Fride, how to be corrected, 62, 63 ; 
 our Lord became Man to cure it, 74. 
 
 Prize, means the crown of everlast- 
 ing glory, 145 ; must ivX be con- 
 founded with the word ' mark,' 145. 
 
 Purity, to be cultivated, 178. 
 
 Pythagoras, a remarkable saying of 
 his, 155. 
 
 Maphael, presents the prayers of the 
 faithful before God, 175. 
 
 Med Sea, a type of Baptism, 144. 
 
 Pejoiving, in what sense the word is 
 tised by St. Paul, 47 ; ground of the 
 rejoicing of Gregory Nazianzen, 127; 
 in what worldly rejoicing consists, 
 169, 170; nothing can rob us of 
 Christian rejoicing, 170 ; why the 
 Philippians are specially encouraged 
 to it, 169. 
 
 BejJentance, none after death, 85. 
 
 Pepetition of well-known truths urged 
 upon preachers, 118 ; will have tiie 
 effect of strengthening people in 
 the faith, 119. 
 
 Pesurreciion of our TiOrd, assures us 
 of our own, 133 ; di liv« rs ns from 
 a thre-fold de-.ith, 133; in what 
 .'iense our resurrection m:iy be said 
 to be more wonderful than Clirist's, 
 133 ; how the liberality of the Phi- 
 lippians depended upon it, 193. 
 
 Pesurreciion (i^avdcTTacrts), peculiar 
 force of the word, 135, 136; high 
 value put upon the resurrection of 
 tire body, l.''>9. 
 
 Pevelatiou, dill", rent measures of it, 
 according to the varying csipabilities 
 
 of Cliri«tians,148; God bestows it on 
 those wiio diiigtutly employ grace 
 already given, 148 ; the prolni^e of 
 it conditional, 150 ; the patriarchal 
 revelation may have been the founda- 
 tion of the heathen mysteries, 185. 
 
 Reverence, to be shewn at the Name 
 of Jesus, 84 ; must not be merely 
 an internal feeling, 84, 85 ; to be 
 shewn b} younger ministers to their 
 elder brethren, 108. 
 
 Reward of Christians must not be 
 sought in this world, 194 ; martyrs 
 enter upon their reward iunn<.di- 
 ately after death, 103. 
 
 Bighteousness, equivalent to exact ful- 
 tihiient of the Law, 126 ; man's 
 own is only fictitious, 130, 131 ; 
 utterly repudiated by St. Paul, 131 j 
 wherein true righteousness consists, 
 131 ; two kinds of it distinguished, 
 20 ; comes to us from God and 
 throuiih Christ, 132 ; in what the 
 righteousness of the Law consisted, 
 126 ; love is sometimes called by 
 this luime, 20. 
 
 ' Righteousness of God,' meaning of 
 the expression, 132. 
 
 ' Righteousness, the fruit of explained, 
 20, 
 
 Robbery, in what sense the word is 
 applied to our Lord, 69. 
 
 Rule, the use of this word shews that 
 Christians must walk afier one an- 
 other without s»- erving, 150. 
 
 Runner, a, St. Paul likens himself to 
 one, 136, 142 ; must reckon not how 
 far he has already run, but how much 
 still remains, 142 ; each of the biip- 
 tized is a runner, 113 ; they should 
 ever keep the remembrance of this 
 before them, 145. 
 
 Sacrifice, a, St. Paul willing to make 
 himself one, 102 ; how the term may 
 lie applied to Christians generally, 
 102; in what sense alms are a sacri- 
 fice, 193. 
 
 Sacrificial rites, a figure borrowed 
 from, 101. 
 
 Sailors, an example to ministers, 45. 
 
 Saints, a term applied to Christians 
 generally, 3 ; .specially claimed by 
 the Jews, 3; lives of the Saints not 
 sufiiciently studied, 25 ; permitted to 
 have infirmities to prevent their un- 
 due exaltation, 112; the title obliges 
 Christians to holiness, 195 ; the 
 faithful are fellow-citizens of the 
 Siiints, 156. 
 
 Salcalion, capable of bearing two 
 
INDEX. 
 
 225 
 
 senses, 32 ; is not necessarily limit- 
 ed to final salvation, 89 ; St. Paul 
 did not speak with certainty of his 
 own, 135. 
 
 Saviour, why this term is used of our 
 Lord in reference to His second 
 Advent, 158. 
 
 ScJiJolmen, the, distinguished four 
 kinds of fear, 91. 
 
 Seipin, a story of, 60. 
 
 Self-denial, St. Paul an example of 
 it, 45, 58 ; specially hy sending 
 St. Timothy to the Philippians, 104, 
 105. 
 
 Self-indulgent, the, a large class in 
 the Church, 152 j are enemies of 
 the Cross, 153. 
 
 Selfishness to be avoided, 64 ; St. Cy- 
 prian's complaint about it, 65. 
 
 Self-seekers, their prevalence, 106; 
 preach Cbrist only for temporal ad- 
 vantages, 107. 
 
 Semi- Pelagians refuted, 10. 
 
 Servant, our Lord predicted under 
 that name, 75 ; He performed ser- 
 vants' work, 75 ; the faithful are 
 the servants of God, 108. 
 
 Servant of Christ, a most distinguish- 
 ei''. title, 2; belongs peculiarly to 
 ministers, 2. 
 
 ' Servant of the servants of God,' a 
 title borne by the popes, 2. 
 
 ' Served,' peculiar force of the word as 
 applied to St. Timothy, 108. 
 
 Service, its technical sense as used of 
 the Philippians, 115 ; why this word 
 is employed by St. Paul, 115. 
 
 Severity of St. Paul towards false 
 teachers, 121. 
 
 Shame, a feeling unknown to St. Paul, 
 35 ; false and true shame distin- 
 guished, 35 ; the wicked glory in 
 their shame, 155. 
 
 Sickness, recovery from is a mercy, 
 112. 
 
 Simon Magna, his blasphemous asser- 
 tion, 69. 
 
 Sincere, in what sense Christians are 
 to be, 19. 
 
 Sinners are mingled with the righteous 
 to try them, 96 ; this shewn by the 
 example of the sons of Noah, 97 ; 
 the sons of Isaac, 97; the sons of 
 Jacob, 97 ; and the twelve Apostles, 
 97 ; in what sense they are ' appre- 
 hended' by Christ, 140; they are 
 His crown, 140. 
 
 Sleep, a term appropriately applied to 
 death, 42. 
 
 Socrates, remarkable sayings of his, 
 27, 119; supposed to have been put 
 
 to death for revealing the mysteries 
 to the public generally, 185. 
 
 Soldiers, Roman, their employments 
 described, 197 ; Christians should 
 be like well-drilled soldiers, 150. 
 
 SoUfidianism, a protest against, 187. 
 
 Solitude favourable to the acquire- 
 ment of perfection, 196. 
 
 Sorcerers rebuked, 44. 
 
 Sorroiv, not wholly forbidden to Chris- 
 tians, 113 ; St. Paul never free from 
 it, 113. 
 
 Spirit, the, use of the word not neces- 
 sarily restricted to the Holy Ghost, 
 49, 57. 
 
 Spirits, disembodied, not allowed to 
 roam about at pleasure, 44. 
 
 Spiritual and carnal circumcision con- 
 trasted, 123 ; spiritual and not car- 
 nal claims mentioned by St. Paul, 
 55 ; his humility in speaking of his 
 own spiritual state, 137; we must 
 never be satisfied with our own, 
 139. 
 
 Stand, the word denotes a high state 
 of preparation against attack, 163; 
 a figure borrowed from a cube, 
 163; it is only possible to stand as 
 long as we are in union with Christ, 
 177. 
 
 Stars, the faithful likened to, because 
 they shine in darkness, 98. 
 
 Strait, in what sense St. Paul felt him- 
 self to be in one, 41 ; this expression 
 illustrated by a reference to St. Cy- 
 prian, 42. 
 
 Strife, wherein it consists, 61. 
 
 Strive, in what sense Christians are 
 bound to, 49; it must not be for 
 trifles, 49. 
 
 Suffering, whence St. Paul derived 
 comfort imder it, 13, 14 ; is a dis- 
 tinguished mark of favour, 14 ; 
 Christians must not shrink from 
 it, 134; suffering for Christ occu- 
 pies a position even above faith, 51; 
 is grace, 14 ; is more wonderful 
 than raising the dead, 52 ; it makes 
 Christ our debtor, 52 ; should fill 
 us with joy, 53 ; makes us acceptable 
 to Christ, 54 ; fellowship in suffering 
 begets mutual consolation, 56 ; is 
 all summed up in the one word 
 'Cross,' 153 ; is appropriately liken- 
 ed to a conflict, 53 ; wonderful for- 
 titude of the martyrs under it, 53, 
 103. 
 
 Sufferings of Christ, St. Paul desires 
 to have a share in them, 133. 
 
 Sun, the, a type of Christians in its 
 transmission of light, 98. 
 
 G g 
 
226 
 
 INDEX. 
 
 'Swear not at all,' our Lord's com- 
 mand reconciled with an adjura- 
 tion of St. Paul, 16. 
 
 Stfntyche, a woman of consequence at 
 Philippi, 163 ; helped the spread 
 of the Gospel, 163 ; at variance with 
 Euodias, 163 ; their dispute created 
 puhUc scandal, 164; earnestly ex- 
 horted to union, 163, 164. 
 
 Teachers exhorted to mildness with 
 their pupils by the example of our 
 Lord's humiliation, 72. 
 
 Tears, St. Paul's Epistles written with, 
 153; true joy springs from them, 170. 
 
 Temperance harder than abstinence, 
 186. 
 
 Temptation must be looked for all our 
 life long, 144; is to be overcome 
 by the power of prayer, 177. 
 
 Thanksgiving, a necessary accompani- 
 ment of prayer, 6, 174; nothing 
 more acceptable to God, 174; com- 
 mended to us by the example of 
 St. Paul, 174; his special reasons 
 for it, 181 ; must never be discon- 
 tinued, 174. 
 
 Thessalonica, why St. Paul during his 
 sojovu-n there was supported by con- 
 tributions from Philippi, 190. 
 
 * Things hehind,' the expression means 
 
 all temporal and transitory things, 
 142. 
 
 * Things which are before,' the rewards 
 
 laid up in heaven, J 43. 
 
 * Thinketh,' force of the word as used 
 
 in reference to grounds of boasting, 
 124. 
 Timothy, St. , was well known to the 
 Philippians, 1 ; had no share in the 
 composition of the Epistle, 1 ; may 
 possibly have written it at the dic- 
 tation of St. Paul, 2 ; why his name 
 is mentioned in the salutation, 2 ; 
 the object of his mission to Philippi, 
 104; delayed on account of St. Paul's 
 imprisonment, 109; was a proof of 
 excessive care on the part of the 
 Apostle, 104; and of self-denial, 105; 
 he was St. Paul's second self, 105; 
 why he would be likely to take 
 special care of the Philippians, 106; 
 had exhibited many proofs of faith, 
 108 ; was much loved by St. Paul, 
 108 ; peculiar force of the word 
 'served' as applied to him, 108; 
 an example to younger ministers 
 to shew reverence to their elder 
 brethren, 108. 
 
 * Token,' in what sense the word is 
 
 used in this Epistle, 50. 
 
 Torches, a figure borrowed from the 
 
 custom of currying them in the 
 
 streets, 99. 
 Transjlgjtration of our Lord, called 
 
 the Sacrament of the Resurrection, 
 
 158; He did not then lay aside His 
 
 natural Body, 158. 
 Travellers, the faithful are likened to, 
 
 147. 
 Tree, a, man redeemed by means of, 
 
 79 ; legend of the tree from which 
 
 the Cross was made, 79. 
 Triumph of the martyrs, 42. 
 True, the use of the word excludes all 
 
 double-dealing, 178. 
 Trust in God shewn by the example 
 
 of St. Paul, 34, 109. 
 Truth, the, may be preached by those 
 
 who yet do not preach with a true 
 
 heart, 29. 
 Truthfulness must be strictly culti- 
 vated, 178. 
 
 Unity, an exhortation to, 49, 58, 59, 
 60 ; reason of St. Paul's earnestness 
 in exhorting to it, 60; is a fruit of 
 love, 59; is little realized in our 
 days, 59; its benefits well known 
 to the heathen, 59; much insisted 
 on by Christian writers, 60 ; does 
 not exist out of Christ, 164. 
 
 Vain-glory, wherein it consists, 61 ; 
 exemplified in the case of the bre- 
 thren of our Lord, 64. 
 
 'Vile body,' meaning of the expression, 
 159; an unsatisfactory translation 
 of the original words, 159. 
 
 Tlrtue must be diligently practised in 
 all its branches, 179. 
 
 Voluntary, our Lord's humiliation a 
 voluntary act, 75, 78 ; the surrender 
 of earthly things voluntary on the 
 part of St. Paul, 128, 129. 
 
 Walk, meaning of the word, 152; why 
 two difi'erent Greek words are used 
 to express it, 152. 
 
 Weak brethren strengthened by St. 
 Paul's bonds, 24. 
 
 Wicked, the, their efforts like winter 
 torrents, 21 ; are well described by 
 the word ' crooked,' 96 ; glory in 
 their shame, 155 ; they may prosper 
 in this world, but are destroyed at 
 last, 154 ; wicked ministers do not 
 destroy tlic truth of Christ, 30. 
 
 Widoio's oil, the, its multiplying an 
 illustration of Divine grace, 151. 
 
 Will of Ood, two difi'erent words used 
 by the Greeks to express it, 94. 
 
 Will of man, must be worked upon 
 
INDEX. 
 
 227 
 
 by God, 93 ; Pelagian heresy re- 
 specting it, 89. 
 
 Wisdom, St. Paul an example of it, 
 29 ; a reputation for it coveted by 
 false teachers, 61. 
 
 Women may do much for the cause 
 of Christ, 166; were the first to 
 receive the Gospel at Philippi, 166. 
 
 Word, the, a title of the Gospel, 25 ; 
 also called 'the Word of life,' 100. 
 
 Work, God's, does not exclude the 
 agency of man, 10, 92, 95; He 
 will continue it up to the Judgment- 
 day, 12; it is efficacious, 92; and 
 yet may be retarded by man, 92 ; 
 God's work in us the reason why 
 man should work with fear, 93; 
 diflferent ways in which He works, 
 93. 
 
 Work, to, how this expression is ap- 
 plied to God, 88 ; how man is said 
 to work out his own salvation, 89 ; 
 man cannot work by proxy, 89. 
 
 'Work of Christ,' meaning of the ex- 
 pression, 114. 
 
 Works, good, not merely signs of faith, 
 92; their true position in connec- 
 tion with man's salvation, 92; will 
 be our crown, 162; will be reward- 
 ed, though not in this world, 194; 
 
 can be done only in the strength 
 of God, 195. 
 
 Works of mercy, properly called works 
 of Christ, 114. 
 
 World, Christ must be shewn forth 
 before it, 66 ; a warning against 
 its enticements, 143 ; its rejoicings 
 are nothing to Christians, 157; their 
 reward is not to be sought in it, 
 194. 
 
 Worldly things fittingly described by 
 the word 'behind,' 142; the true 
 way of using them, 185, 186. 
 
 Worship of Christians, contrasted with 
 that of the Jews, 1 22 ; the same 
 worship to be paid to our Lord's 
 Human Nature as to His Divine, 83. 
 
 Wrestling, a figure borrowed from, 49. 
 
 Yoke-felloiv, to whom this title is 
 supposed to be applied by St. Paul, 
 165 ; sometimes taken as a proper 
 name (Syzygus), 165; reason why 
 the name is suppressed, 166. 
 
 Zeal is used sometimes in a good and 
 sometimes in a bad sense, 125 ; why 
 St. Paul mentions his zeal, 125, 126; 
 how it was shewed by him, 126, 
 and by Epaphroditus, 1 1 2. 
 
INDEX 
 
 GREEK WORDS AND PHRASES. 
 
 ayaWlafia, 47. 
 &yy e\os, J 11. 
 SiyioL (oi), 3. 
 ay VOL, 178. 
 ayvws (ovx)y 26. 
 aywv, 53. 
 
 alp-f]ffoixai {Kal ri), 40. 
 aUOriais, 18. 
 u'hives 1()6. 
 aKipaioi, 95. 
 aKeparos, 95. 
 
 6|U6WTrTO<, 95. 
 
 afx.<>}ix7)ra, 96. 
 &lxo>jxoi, 95. 
 
 ivayKai6ripov Si' v/xas, 44. 
 acaXDcai, 42. 
 afaffracrfj, 135. 
 dj/eeaAere, 181, 183. 
 a.Trd6ei.a, 1 1 3. 
 a.Trex'^) 192. 
 dTTiSo! (d)S &r), 109. 
 aTTol^-qcreTai. 31, 
 dTr((5€/|is, 50. 
 aTTOKapaSoKia, 33. 
 dirocTToAoj, 110. 
 a.-Kp6ffKOTroi, 19. 
 apwayfios, 69. 
 avrapKeia, 184, 192. 
 avTOfioAoyrjcris, 7. 
 
 fiefiatccffei rov evayyeXiov, 14. 
 iSAeVeTe, 121. 
 fipafiiwv, 136, 145. 
 fipafievTai, 146. 
 
 7op, 15. 
 
 yvriaiitis, 106, 165. 
 7J'ous Toi irepi vfxcov, 104. 
 7fii)(ns, 17. 
 7077y(r(uds, 95. 
 
 SiT](Tis, 7, 174. 
 
 Sid tJ) vw€p4)(ov rrjs yvdiaews, 128. 
 
 Siacpfpoyra (rd), 18. 
 
 St(3, 79. 
 
 SlWKCO, 138. 
 
 Sorei^afeij/, 18. 
 5oici/x-)j, 108. 
 Sdlai/ (eis), 86. 
 Svvafj.is, 88, b9. 
 
 eavrhy eK^ucocre, 71. 
 677ys (o Ki^pios), 172. 
 eSoivAeucre, 108. 
 61, 39. 
 erSere, 180. 
 6( /cai, 139. 
 elAiKpiVf7s, 1 9. 
 elj/ai ?(ra 06^, 70. 
 
 e^TTOJS, 134. 
 
 elfre aKijdeia, 29. 
 
 errts, 179.' 
 
 61S Ad7oi' 5d(re&)S «:al Ai^J'f'^S) 188, 189. 
 
 cATTifco, 104. 
 
 endOere, 180. 
 
 eV, 177. 
 
 ivap^dfieyos, 10. 
 
 £r56l|iS, 50. 
 
 ivSwafiovvri, 187. 
 
 evipyiia, 88, 159, 160. 
 
 evepyeiv, 88. 
 
 iuepywv (6), 92. 
 
 ef SAcf) Tcl) UpaiTwpiq), 22. 
 
 €f T^ alaxwri avToiv, 155. 
 
 e|a^dcrTa(r(s, 135. 
 
 e^TJAdou airh ManeSovlas, 188. 
 
 e|j$, 88. 
 
 €^ofjLo\oyri(r€Tat, 86. 
 
 d^ofjLoXSyyjffis, 6. 
 
 6ir6KTe(J'0'/U«'0S, 142. 
 
 e-rr^XO'Tes, 99. 
 
 €7ri7i'ci)(r(y, 17, 18. 
 
 €7riet)C€ia, 170, 171. 
 
 ETTteiKes (t^), 170. 
 
 €7rif7jTftj t5 Sd/xa, 190. 
 
 imixeueiv iv rrj ffapKi, 42. 
 
 67rt irarrri rfj fjLViia, vfj.an', 6. 
 
 eTTiirdflTjTOi, 161. 
 
 eniTvoOai, 15. 
 
 iirnrodciv fjV, 111. 
 
 eTTiTeXecrei, 10. 
 
 tTrl t6 Tf \€tou e\detv, 147. 
 
 eirixopriyla, 33. 
 
 ipyoLTas (rovs kukovs), 120. 
 
 eV lOeia, 61. 
 
 ipiedas (€|). 26. 
 
 fpiOevofiat, 61. 
 
 evayye\iov (eis tJi), 8, 108. 
 
 eiiSoKt'a, 94. 
 
 €upl(TK€(T6at, 77. 
 
 eijcprj^a, 1 79. 
 
230 
 
 INDEX OF GREEK WORDS AND PHRASES. 
 
 eV y, 140, 182. 
 
 (■Xaplaaro, 80. 
 4xapi<Tdr], 14, 52. 
 
 fijAos, 125. 
 fTjyuio, 127. 
 
 Tiyov/j-ai, 128. 
 ^5rj TTore, 181. 
 T]Kaipf7a6e, 182. 
 riKovcraTf, 180. 
 ^/uepa, 11. 
 
 64\riixa, 94. 
 6vfJiiaTT}piov, 193. 
 e.;o-i'o, 101, 102. 
 Bvaiav SeKTrtv, 193. 
 6v(Ttaffrr}pioy, 193. 
 
 Icrdifuxos-, 105. 
 
 Kadws effrt Stxaiof, 12. 
 Ka/, 65. 
 
 Koi ei/ crapKi, 1 23. 
 KOI Tors Aojirors 7ro(rt, 23. 
 /cav&jr/, 150. 
 Kapnbs epyov, 40. 
 KarayytWu, 25. 
 KaravTiiffoi, 135. 
 KardpTicris, 137. 
 KaTarenueiu, 121. 
 KaraTOfxT], 121, 149, 203. 
 Kar' ejue (toi), 21. 
 Karepyd^effde, 88. 
 Ka\)XVI^°-t 47, 100. 
 /caux'5''''^' 47. 
 Kelfiai, 28. 
 KepSr], 127. 
 Krtpvyfiu, 47. 
 Kvpv^ts, 47. 
 Kripv(T(rci), 25. 
 Koivwvia. {iiri t^), 8. 
 KOLVCDfia TTi/iVfjiaros, 57. 
 Kvvas (touj), 119. 
 Kyp(9; (eV), 181. 
 
 Xafifidveif, 136. 
 X€iT0up7ta, 102, 115. 
 A€iToi/p7oy, 111. 
 AoiTTo'r (tJ)), 116, 177. 
 AoiTToC (toO), 1 16. 
 
 /u67oAi/i'0'<j<r€TO(, 35. 
 fiefj-vrjiJiai, 185. 
 
 fXf/J.VTlfJ.fl'OL, 148. 
 
 H€Ta(rxi)tJ'<'-Ti<Tei, 158. 
 /tir/Sfi' /xepi/uLvaTe, 173. 
 fjLop(pii, 67, 68. 
 IjLopipri 5ov\ov, 68, 75. 
 fj.op(pr] Qeov, 68. 
 ixvcnai, 185. 
 fivffTTipioy, 185. 
 
 veKpwv (rail'), 136. 
 I'oCs, 17(). 
 
 oiKTipixol, 57. 
 
 01 Trvivfiari Qe<fi Xarpfvovjis, 122. 
 
 OKV7]p6v, 1 1 9. 
 bfxoiuifxa, 76. 
 ijvoixa (tJ)), 81. 
 ov6ixari (eV t^), 83. 
 oa/xT]v ivooSias, 193. 
 ovcrla, 67, 68. 
 
 Trai'TO lffX'"oc, 186. 
 
 iravri (iv), 184. 
 
 Trapa^o\€vadfj.ivos, 115. 
 
 ■jrapa^ov\evad/x(vos, 115. 
 
 irapdK\ri<rts, 56. 
 
 irapaixvOLOv, 56. 
 
 •nap' vixibv (to), 192. 
 
 TrapeXdfiere, 180. 
 
 ira^^rj(7ia, 34. 
 
 TrScri (eV), 184. 
 
 ireTrArjpoi/ueVoi Kapirhv htKaio(Tvv7]s, 19. 
 
 7r€7roi0(«5s, 10. 
 
 TTipnraTitv, 152. 
 
 ■Kepiffffiveiv, 184. 
 
 irepiTOjXT) oKTaT^fJiepos, 124. 
 
 TTicTTei (eTrl t?;), 132. 
 
 Trlarti (ttj), 49. 
 
 TrAeioras tcS;' dSeAc^cDi' (toJ/s), 24. 
 
 irXrjv, 149. 
 
 nKTipctxrare fxov t^v xapc"', •>8. 
 
 7r(i0os, 162. 
 
 TToAiTei^ecSe, 48. 
 
 TToKlTi'lfXa, 156. 
 
 ■jroAA^ /xaWou Kpilaaoi', 43. 
 ■noXvKpayixoffvvri, 65. 
 trpoKoirr), 21. 
 irpdipacris, 29. 
 irpoffevxVt 7, 174. 
 Tzpo(T<\)i\ri, 178. 
 Ttrvpi/jiepoi, 50. 
 
 ffapKi (eV Tp), 36. 
 ffifJLva., 178. 
 
 (TKOTrflTf, 151. 
 (TKOTTOV (kOTOi), 145. 
 
 0Kv^a\ov, 129. 
 (TO(piay 18. 
 (rrre'cSo/ioi, 101. 
 (r7rAa7x*'"> 15, 57. 
 ffiTovSaiOTepws, 113. 
 
 (TTTIKeTi, 163. 
 (TTOlXfiv, 152. 
 
 (Tirywoii'toj'Tjtracres, 187. 
 (TvyKoivaivoi, 14. 
 <nyfu7« yv7](n(. 165. 
 (rvWa/xfidvov, 1 66, 1 67. 
 
 (TU/U/XI/UTJTOl, 151. 
 
 a'vfjLtxop(l>ovjj.ei'OS, lot. 
 
 (TU/HTToSeiO, 113. 
 (TVfl^lVXOl, 59. 
 
INDEX OF GREEK WORDS AND PHRASES. 
 
 231 
 
 (TvvaOKovvTfS, 49. 
 (rvvfiri(TK6Trois, 3. 
 (Tvv 4irtffK6Trois Kal SiuK6yots, 5. 
 <Twepy6s, 110, 168. 
 crvuex^l^-O'i- fic tS>v ^vo, 41. 
 avvi]6\'qaa.v jxoi, 166, 167. 
 crwofiolcos, 202. 
 crwro/xTj, 203. 
 ffvffrpaTi.d)Tr\s, 110. 
 a-xni^a; 77. 
 (Tcifxari (fv T^), 36. 
 (TccTrjpia, 89. 
 aanripiav (eh), 32. 
 
 TaTTfij/oCff^at, 184. 
 
 TO Trepl €|Ue', 109. 
 
 TeAeioj, 146. 
 
 reXflcoffts, 137. 
 
 TireXeiw/nai, 136. 
 
 t);i' etriduixlav exoofy 'tl. 
 
 rf 7ap, 28. 
 
 T^ outJ) (ppovrjre, 58. 
 
 TO ei^ (ppovovvTis, 58. 
 
 rb croi/ua ttjs TOTreij'wcrea'S ^/xajr, 159. 
 
 Tvwos, 152. 
 
 virapx^h 156. 
 vTrapx'^'') ^9- 
 uir6pu>|/a)a'€j', 80. 
 v(rr€pri/j.a, 115. 
 vcTTeprjcTii' (KaTO,), 183. 
 
 (palveaQe, 97. 
 
 ipdaveiv, 149. 
 
 (piKavTia, 64. 
 
 (po^ov Kal TpSjxov (fiera), 90. 
 
 (ppouflu, 12, 155. 
 
 (ppoupriffei, 177. 
 
 (puo-ts, 67, 68. 
 
 ipcDCTTripes, 97 — 99. 
 
 Xa,(p€Te, 116. 
 
 Xaip«Te (eV Kupi'y), 117. 
 
 X«pa, 162. 
 
 Xaptf, 14. 
 
 Xpfic, 111. 
 
 XpiffT^ (eV), 22. 
 
 'I'UXP (a»«). 49- 
 SffTE, 161. 
 
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A NEW SERIES OF TALES. 9 
 
 HISTOBIGAL TALES, illustrating tie chief events in Eccle- 
 
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 Already puhlished. 
 
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 No. 20.— WOLFINGHAM; or. The Convict-Settler of Jervis Bay: a Talc of the 
 
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 S^o. 22.— THE DOVE OF TABENNA; and THE RESCUE, a Tale of the 
 
 Moorish Conquest of Spain. 
 
10 CHURCH POETRY. 
 
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NEW PAROCHIAL BOOKS. 
 
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THE OXFORD POCKET CLASSICS. 13 
 
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14 
 
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 VIRGIL. 
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TEH LITURAEY CHURCHMAN. 15 
 
 THE LITERARY CHURCHMAN. A Journal devoted to the in- 
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 or at the Office, 377, Strand. 
 
 THE PENNY POST. A Church of England Illustrated Magazine, 
 issued Monthly. Price One Penny. 
 
 That this Magazine is wanted, a circulation of 22,000 copies of each number tes- 
 tifies. It is the only Penny Magazine upholding sound Church principles. That it 
 does good, and is appreciated, testimony whence it would be least expected, abun- 
 dantly proves. But at the same time it must be borne in mind, that this is a small 
 circulation for a Penny religious periodical. Those who diflTer depend much upon 
 their periodicals for inculcating doctrine hostile to the Church, and circulate thou- 
 sands, where the Church of England, unfoitunately, circulates only hundreds. 
 
 MONTHLY.— ONE PENNY. 
 
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 in handsoma wrapper. Is.; or in cloth, is. 8d. each. 
 
16 THE GENTLEMAN'S MAGAZINE. 
 
 WITH tlie year of our Loid 1859, Si/Jvamis Urban closed his 207th 
 volume, and the 128th year of his literary existence. This is a 
 len<jfh of days that, so far as he knows, has never before been attained 
 by a Journalist; but he ventures to affirm, with thankfulness as well as 
 some degree of self-complacency, that he is still in a green old age, and 
 that to his thinking the time is yet very distant when, to borrow the words 
 of one of his earliest and most valued friends, it may be said of him — 
 " Superfluous lags the veteran on the stage." 
 
 The times, it is readily allowed, have greatly changed since S^Ivanus 
 Urban first solicited public attention, but it may be fairly doubted whetiier 
 the tastes and habits of thought of the educated classes, to whom he ad- 
 dresses himself, have changed in a like degree. Hence he does not fear 
 that History and Antiquities, in their widest sense, can ever become unpalat- 
 able to them, but, on the contrary, he is glad to mark an increased avidity 
 in pursuing such studies. This is a state of things that he thinks he may 
 claim a considerable share in bringing about, and the steady progress of 
 which he is desirous of forwarding by all available means. He alludes to 
 the growing appreciation of the Past, as the key to the understanding of 
 the Present, and (in a sense) of the Future, as testified by the formation 
 of ArchfDological and Literary Societies, which have alre.ady achieved 
 much good, and may do still more; and as a means to that end, he devotes 
 a portion of his pages every month, under the title of " Antiquarian 
 AND Literary Intelligencer," to a record of their progress. 
 
 Sylvanus Urban therefore ventures to suggest to the Councils of such 
 Societies, that if brief reports of their proceedings and publications are 
 systematically supplied to the Gentleman's Magazine, where they will 
 be always higlily acceptable, an interchange of knowledge and good offices 
 may thus be established between learned bodies in the most distant parts 
 of the Empire — an interchange that does not now exist, but the want of 
 which few will be found to deny. 
 
 It has ever been the desire of Syhamts Urban to see liis Correspond- 
 ence a leading feature in his pages, and he has had the gratification of 
 reckoning many of the most erudite men of the time as his fellow-workers, 
 who have, through him, conveyed an invaluable amount of knowledge to 
 the world. He invites those of the present day to imitate them. Another 
 important feature has been, and will be, the Obituary, to the completeness 
 of which he requests friends or relatives to contribute by communicating 
 fitting notices of eminent persons daily removed by the hand of death from 
 among us. He believes that he shall not be disappointed in the extent of 
 this friendly co-operation, but that, on the contrary, the increasing number 
 of his contributors will render the motto that he has so long borne more 
 than ever applicable : — "E pluribus Unum." 
 
 All Conwninications to be addressed to 3fR. Ukban, 377, Strand, W.C. 
 

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