Annotations on the New Testament
19. Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.)]
[Paraphrase] 19. But shall in fine gain little by it, but be destroyed with the Jews in their approaching ruin, 2 Pet. 2. 1. the Gnostics I mean, who mind nothing but their sensual appetites, boast of all those things which they ought to be ashamed of, their base lusts, &c. and so can never look up toward heaven.
20. For our I conversation is in heaven, from whence also we look for the Savior, the Lord Jesus,]
[Paraphrase] 20. To which yet all Christians belong, and have the right of citizens, though they dwell on this earth, as in a province out of the city: and as those provinces are ruled and defended by some governor sent them out of the city, so do we expect Christ from thence as our prince and Savior (who by his care will in the mean time defend us from all enemies)
21. Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.]
[Paraphrase] 21. Who shall change this our vilified, persecuted, calamitous state, incident to this our mortal life, and make it conformable to his present glorious state; a work indeed of his omnipotency, of his having all power given unto him in heaven and earth.
Annotations on Chap. III.
[ a] V. 1. Grievous ] What 〈 in non-Latin alphabet 〉 here signifies will be clear enough out of Phavorinus. 〈 in non-Latin alphabet 〉 , saith he, is used by Homer for 〈 in non-Latin alphabet 〉 , and is 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , not to work, or do anything: thence 〈 in non-Latin alphabet 〉 , saith he, 〈 in non-Latin alphabet 〉 , cowardice or idleness, and 〈 in non-Latin alphabet 〉 avoiding of labors, and 〈 in non-Latin alphabet 〉 fear of approaching action: and again of 〈 in non-Latin alphabet 〉 , 'tis 〈 in non-Latin alphabet 〉 , to be held or possessed with an irrational and ca • sless sluggishness, and from thence the word 〈 in non-Latin alphabet 〉 comes, which here we speak of. So then it signifies avoiding of danger or labor, fear of action when 'tis near, an unreasonable and causeless cowardice: and from thence it comes in Homer, saith he, generally or for the most part ( 〈 in non-Latin alphabet 〉 ) to signify 〈 in non-Latin alphabet 〉 fear, cowardice, and so 'tis often used in Sophocles, 〈 in non-Latin alphabet 〉 , saith he, in this sense. And therefore this will be a proper rendering of it, 〈 in non-Latin alphabet 〉 cowardly, and so the Context best bears also; That to write what he is about to write next, viz. those cautions against the dogs, the evil workers, the concision ( 〈 in non-Latin alphabet 〉 take heed of them, thrice in a verse) 〈 in non-Latin alphabet 〉 is not cowardice in the Apostle (that is the notion of 〈 in non-Latin alphabet 〉 ) but yet safe for them, viz. to be so warned and admonished by him.
[ b] V. 2. Concision ] That 〈 in non-Latin alphabet 〉 signifies to cut, or rend asunder, there is no question, but the reason why the word 〈 in non-Latin alphabet 〉 , concision or cutting asunder, is here used for a sort of men called before dogs and evil workers, is the only thing to be considered. That the Jews are called 〈 in non-Latin alphabet 〉 the circumcision, meaning by it those that are circumcised, is clear from many places, Gal. 2. 8, 9. Now the Gnostics, which were not all of them Jews, nor themselves circumcised, did yet comply with, and take upon them to be very zealous Jews, and would constrain all others to be circumcised, Gal. 6. 12. Hence it is that Rev. 2. 9. they are expressed by 〈 in non-Latin alphabet 〉 , they that say they are Jews, but are not; see Note on Rev. 2. e. And hereupon, because these Judaizers that pretend such zeal to the Law, and particularly for Circumcision, do neither perform any part of the Law (but are evil workers here, the synagogue of Satan, Rev. 2. 9.) nor are circumcised themselves ( 〈 in non-Latin alphabet 〉 , Gal. 6. 13.) and all that they do is, as dogs, to tear and rend all they come near, and cut asunder the unity of the Church, (which comes no nearer true Judaism then dogs and Schismatics do to circumcision) therefore by an elegance and sarcasme the Apostle calls them 〈 in non-Latin alphabet 〉 concision, or cutting asunder, they that, instead of circumcising themselves, cut asunder the Church of Christ. So saith Theophylact, 〈 in non-Latin alphabet 〉 , they deavoured to cut asunder the Church of Christ. In opposition to whom follows, 〈 in non-Latin alphabet 〉 , for we are the circumcision: we that are the true Orthodox believers are the true circumcision, the true children of Abraham, that actually perform that to which Circumcision was designed to engage his posterity; and they that pretend thus to be Jews and Christians, but are not, are 〈 in non-Latin alphabet 〉 more truly then 〈 in non-Latin alphabet 〉 , the concision, then the circumcision.
[ C] V. 12. Attained ] What 〈 in non-Latin alphabet 〉 signifies among the Agonistical writers, hath been formerly noted, the receiving the reward that is due to the conqueror; see Note on Rom. 9. l. and 1 Cor. 9 f. and accordingly it is used of him that hath finished his race and course, conquered and gained the prize, although he have not yet received it; and so 'tis here taken, 〈 in non-Latin alphabet 〉 , not that I have finished my course, or that my crown is so immutably and irreversibly yet assigned me (for that he was not yet in heaven, he needed not have said, 'tWas sufficiently known to all) as that I should speak confidently of it: That which is fitter for me to entertain myself with, is, to use all diligence that I miscarry not.
[ d] Ib. Perfect ] The word 〈 in non-Latin alphabet 〉 is an Agonistical word, and signifies likewise the being crowned, or receiving the reward. So in Gregory Nyssen, speaking of the Martyrs, the phrase used is 〈 in non-Latin alphabet 〉 (in the same sense that we had 〈 in non-Latin alphabet 〉 2 Cor. 13. 10.) agreeable to the use of 〈 in non-Latin alphabet 〉 perfect prizes in the Agones. For of their prizes there were some more valuable then others, the meaner, such as the tripodes and Shields and Cups, but the more esteemed, the Crowns, which had nothing of mean profit in them, but only the glory and renown of victory, the crowns being made but of leaves only, as hath been formerly said Now the more illustrious were called 〈 in non-Latin alphabet 〉 the perfect rewards or prizes; and to this, saith Peter Faber, refers that of S. James c. 1. 17. Where 〈 in non-Latin alphabet 〉 is every good dona: ive, parallel to those of the meaner first kind of reward, and 〈 in non-Latin alphabet 〉 , this more illustrious of a crown. And preportionably to this, 〈 in non-Latin alphabet 〉 will be to receive this crown. So Heb. 11. 40. speaking of the Saints of the Old Testament, which, saith he, were afflicted in this life, and received not personally he completion of the promises that were made unto them, but received them by faith then, and we their posterity now really; and tha he there calls 〈 in non-Latin alphabet 〉 , to be perfected, all one with 〈 in non-Latin alphabet 〉 , receiving the promise, ver. 39. for which Oecumenius puts, 〈 in non-Latin alphabet 〉 , to be crowned, and receieve the perfection of good things. So Heb. 2. 10. God was pleased 〈 in non-Latin alphabet 〉 , to crown, or consummate, the captain of our salvation (that hath rescued us out of the sins and hazards of this life) 〈 in non-Latin alphabet 〉 , by sufferings. So Heb. 12. 23. 〈 in non-Latin alphabet 〉 , the just that have received their reward. Thus the Hebrew word 〈 in non-Latin alphabet 〉 signifies both 〈 in non-Latin alphabet 〉 an end, and 〈 in non-Latin alphabet 〉 a reward. In the former sense 'tis Psal. 119. 33. I will keep it 〈 in non-Latin alphabet 〉 (understanding 〈 in non-Latin alphabet 〉 ) in finem, where the Chaldee paraphrast reads, 〈 in non-Latin alphabet 〉 even to the consummation, and v. 112. 〈 in non-Latin alphabet 〉 even to the end. In the second sense it is Psal. 19. 11. in the keeping of them there is 〈 in non-Latin alphabet 〉 reward, the Greek reads 〈 in non-Latin alphabet 〉 , retribution. This is almost S. Chrysostom's note, 〈 in non-Latin alphabet 〉 , end and victory are by the Hebrews expressed by the same word; and thence it is, saith he, that in some Psalms instead of 〈 in non-Latin alphabet 〉 in finem, the inscription is 〈 in non-Latin alphabet 〉 to him that overcomes. Thus Rom. 6. 21. 〈 in non-Latin alphabet 〉 is put for reward, the same with 〈 in non-Latin alphabet 〉 v. 23. and so 1 Pet. 1. 9. 〈 in non-Latin alphabet 〉 , the reward of our faith, and Hib. 68. 〈 in non-Latin alphabet 〉 , reward to be burnt. Of another notion of this word see Heb. 5. c.
[ e] Ib. Follow after ] 〈 in non-Latin alphabet 〉 is the word that expresses the contention 〈 in non-Latin alphabet 〉 in the race, and it signifies to endeavor to get before those that are before us, to labor and stretch, 〈 in non-Latin alphabet 〉 that he may get the prize by being foremost.
[ f] Ib. Am apprehended ] The word 〈 in non-Latin alphabet 〉 here is still in the Agonistical sense, and being now applied to Christ, it signifies most elegantly, that Christ doth, as in a race, contend and strive, and that for no other reward that he hath in his eye, but only the faithful disciple, whom when he converts and brings to repentance, he conceives himself to have attained his reward or crown; and so we are, as it were, the crown that is caught and wore by him, as Ephes. 1. 11. we are said 〈 in non-Latin alphabet 〉 , that is, to be the 〈 in non-Latin alphabet 〉 or portion which he hath for his patrimony, as it were, or as he is said to purchase 〈 in non-Latin alphabet 〉 , a people, Tit. 2. 14. and as the Church, 1. Pet. 2. 9. is said to be 〈 in non-Latin alphabet 〉 , a people purchased, or acquired, by him, Act. 20. 23.
[ g] V. 13. Forgetting those things which are behind ] This phrase of 〈 in non-Latin alphabet 〉 , not looking at that which is behind, or passed, refers likewise to the custom of the racer, who doth not use to stand still, and look behind him, to see either how much of his journey he is passed, or how far the rest are behind him, (for this is the sluggards trick) but sets bodily to his business, to overtake and outrun all that are before, and to get through the remainder of his race, and that is 〈 in non-Latin alphabet 〉 , to stretch himself as vigorously as he can (for so saith Hesychius, 〈 in non-Latin alphabet 〉 ,) to get to the goal first. This hath Horace expressed distinctly in his description of a racer in a chariot, Serm, l. 1. Satyr. 1.
The ruler of the chariot presseth to overtake those horses that are before his, but contemns and never looks after him that is behind, and outrun by him.
[ h] V. 14 The mark ] That 〈 in non-Latin alphabet 〉 signifies the goal, hath been said already, Note on 1 Cor. 9. g. and that 〈 in non-Latin alphabet 〉 is the prize, or crown, which either hung over the goal, or was given the conqueror by the Judges: and so the meaning of 〈 in non-Latin alphabet 〉 is, that the racer takes the goal in the way to the crown, first conquers, and then is rewarded, the goal being the conclusion of the race, but the way to the crown.
[ i] V. 16. Attained ] That 〈 in non-Latin alphabet 〉 is an Agonistical word, and signifies to be foremost in the race, see Note on Rom. 9. d. & 2 Cor. 10. b. and so 〈 in non-Latin alphabet 〉 will signify, In as much as we are gotten before other men in the race, have attained some degree of spiritual proficiency.
[ k] Ib. The same rule ] What 〈 in non-Latin alphabet 〉 in the stadia signifies, see Note on 1 Cor. 9. g. and 2 Cor. 10. d. viz. the white line that marked out the path wherein they were to run, and so 〈 in non-Latin alphabet 〉 here is, to go or run by the same line, in that path, never stepping over, or out of it, left they lose all. And thus are they most concerned to do that are before other men, and if they have but this one care are not likely to miscarry by anything else. That which is most contradictory to this in our Christian race, is, dividing into factions & sides, Peace, Unity, and charity being the white within which they are commanded to walk; and therefore it follows that they should 〈 in non-Latin alphabet 〉 mind the same thing, live in unity and amity, run all the same way to the same end, and be 〈 in non-Latin alphabet 〉 v. 17. all fellow-followers of the Apostle.
[ l] V. 20. Conversation ] 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 citizens is literally citizenship, and denotes a municipium, which is the state and condition of those who dwelling out of the city have yet the jus civitatis Roman, the privileges of the city of Rome belonging to them. Thus saithe Cicero de Legib. l. 2. Omnibus municipibus duas esse patrias, unam naturae, alteram juris, Catonis exemplo, qui Tusculi natus in populi Romani societatem susceptus est, All such have two countries, one of nature, the other of law, after Cato's, example, who being born at Tusculum, was received into the society of the people of Rome. And Tacitus, ibi municipes fiunt, ubi in civitatem recepti. But this so, that these shall differ from those that had their habitation in the city, who alone might be chosen to offices in it. Thus is 〈 in non-Latin alphabet 〉 Act. 22. 28. (by which Hesychius expounds 〈 in non-Latin alphabet 〉 ) the privilege of being a free-man of Rome, belonging to one that lived in Judea, and that bought by the 〈 in non-Latin alphabet 〉 there, but by birth belonging to S. Paul. And thus is the Christian here on earth, 〈 in non-Latin alphabet 〉 , Ephes. 2. 19. a fellow. citizen of the saints, not 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 a stranger or solourner, but a free-man, or municeps of heaven; though while he dwells here, he be in an inferior condition to them who have domicilium in urb, the saints that are in heaven, who alone are capable of reigning with God. See Act. 22. d.
CHAP. IV.
1. THerefore, my brethren, dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved.]
[Paraphrase] 1. Wherefore, my beloved Erethren, so passionately affected by me, whose good is matter of all joy and felicity to me, according to these former directions of peace, chap. 3. 15. continue steadfast in the faith, I beseech you.
2. I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord.]
[Paraphrase] 2. And particularly I beseech Euodias and Syntyches to preserve peace, and not to be contentious and unquiet.
3. And I entreat thee also, true yoke-fellow, help those women which labored with me in the Gospel, with Clement also, and with other my fellow-laborers, whose names are in the [note a] book of life]
[Paraphrase] 3. Yes I earnestly beseech thee, Epaphroditus, Bishop of Philippi, (bearer of this Epistle) and so my fellow-laborer in the Gospel, which hast shown thyself to be sincerely What thou oughtest to be, take care of and relieve those women which for their zeal in the Gospel have suffered persecutions (see note on. 1. Thes. 2. b.) with me, or in the same manner as I have done, and so likewise Clemens, and all that have undertaken the same task with me in preaching the Gospel to the Gentiles, those pious good men, faithful servants of Christ.
4. Rejoice in the Lord always, and again I say rejoice.]
[Paraphrase] 4. Whatever afflictions befall you in your service of Christ, they are matter of continual rejoicing to you, and not any way of grief.
5. Let your moderation be known unto all men: The Lord is at hand.]
[Paraphrase] 5. And therefore let your patient enduring of them (see note on 2 Cor. 10. a.) be discernible to all; and to this you may receive encouragement, by considering that ye are not likely to expect long: I he famous coming of Christ in judgment visibly to punish his crucifiers, and to shorten the power of the persecutors, and rescue all faithful patient sufferers out of their hands all the world over, in Greece as well as Judea, is now near approaching: see Heb. 10. 37.
6. Be careful for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known unto God.]
[Paraphrase] 6. And for this your rescue, it will not at all be useful, that ye be solicitous or anxious how to deliver yourselves; do but recommend your estate to God in prayer ardently and importunately, rendering him your acknowledgements for all the mercies received from him, (even for your present afflictions, with Job, see v. 4.) and that is all that belongs to you.
7. And the [note b] peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.]
[Paraphrase] 7. And this Christian unity and peaceble-mindedness bequeathed to all by Christ (and so recommended to you c. 3. 1. &c. and c. 3. 15. &c. and here v. 3.) which is to be preferred before all deep (especially pretended) knowledge, shall be an excellent armature to keep you from all heretical practices and doctrines.
8. Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; If there be any virtue, if there be any praise, think on these things.]
[Paraphrase] 8. And to conclude, I conjure you, as you have any care of what is virtuous or commendable, that ye so far remember and consider what I have now said to you, that ye adhere to the truth of doctrine, & in your practice do nothing but what is agreeable to gravity and sobriety, to exact justice, and purity or chastity, and farther superadd that care of abounding in all Christian virtue, that whatsoever is most desirable and amiable in the eyes of men, whatsoever most venerably thought and spoken of, that ye will propose to yourselves as the pitch to be aspired unto by you.
9. Those things which ye have both learned and received, and heard and seen in me, do: and the God of peace shall be with you.]
[Paraphrase] 9. What both by my doctrine and practice hath been instilled into you, see ye be careful to perform; meaning by my doctrine, 1. what I taught in the first preaching the Gospel to you, 2. what I have farther revealed in the confirming you, and 3. what in familiar discourses I have let fall to you. And if thus ye do, that God which is such a lover of peace and amity, will abide with you and direct and prosper you in all things.
10. But I rejoiced in the Lord greatly that now at the last your care of me [note c] flourished again, wherein ye were also careful, but ye lacked [note d] opportunity.]
[Paraphrase] 10. It was matter of great Christian joy to me, and than sgiving to God, that now after some decay ye have revived you liberality toward me, wherein I suppose formerly ye failed not, but only wanted ability of showing it.
11. Not that I speak in respect of want: for I have learned in what state soever I am therewith to be content.]
[Paraphrase] 11. Which I say, not in respect of any eminent want that I was in at the coming of Epaphroditus (see note on Mar. 12. b.) for Christianity hath taught me (and I thank God I am able to do it) to be very well satisfied with my condition, whatever it is.
12. I know both how to be ahased, and I know how to abound: everywhere, and in all things I am instucted both to be full, and to be hungry, both to abound, and to suffer need.]
[Paraphrase] 12. Nay, I can contentedly bear a yet lower condition then that which hitherto I have been in: And yet the abundance which now I have by your libarality, I can make use of to the glory of God. It is a special part of that learning with which Christianity hath imbued me, to be unconcerned in these outward things of plenty and want, and that too, whatsoever the circumstances are, at what time soever, and in what for: of adversity soever I am exercised.
13. I can do all things through Christ which strengtheneth me.]
[Paraphrase] 13. 'It is the great mercy of Christ which hath thus enabled me; but thanks be to him, I am able to do all this (see 1 Cor. 13. Note i.) without much difficulty.
14. Notwithstanding ye have well done that ye did communicate with my affliction.]
[Paraphrase] 14. Yet doth not this at all lessen your kindness or charity in sending me that supply by Epaphroditus, when I was in some straights.
15. Now ye Philippians know also that in the beginning of the Gospel, when I departed from Macedonia, no Church communicated with me, as concerning giving and receiving. but ye only.]
[Paraphrase] 15. And indeed this was no new thing in you, for at my first preaching the Gospel among you, when, after I had made an end, I was departing out of your region, you continued so mindful of me, as to send me contributions, and having received of me spiritual things, communicated their carnal things, which no other Church but you had then done.
16. For even in Thessalonica ye sent once and again to my necessity.]
[Paraphrase] 16. For first while I was at Thessalonica, another eminent Christian city of Macedonia, and since I came thence, more then once, you made a collection and sent it to me.
17. Not because I desire a gift: but I desire fruit that may abound to your account.]
[Paraphrase] 17. And that I thus commend you, v. 14. it is not by that means to draw anymore from you, that I may have the more, but to give you occasion of exercising your liberality, the more acts of which there are, the richer shall your reward be which it will bring you in from God.
18. But I have all, and abound, I am full, having received of Epaphroditus the things which were sent from you, [note e] an odour of a sweet smell, a sacrifice acceptable, well pleasing to God.]
[Paraphrase] 18. What you sent by Epaphroditus I received, and here sign my acquittance for it, (see note on Mar. 14. d.) and thereby I have all abundance and plenty, having received your alms and charity, which under the Gospel is the prime kind of offering, which God accepts and receives, and which supplies the place both of incense and of sacrifice.
19. But my God shall supply all your need according to his riches in glory, by Christ Jesus.]
[Paraphrase] 19. And you will have no reason to repent of your liberality, for God, that looks on it as given to him, is both able and willing to supply this and all other your wants (through Christ Jesus, by whom he dispenses all his gifts to you) to make you the richer by having been so charitable, and to pour out all his other graces on you.
20. Now unto God and our father be glory forever and ever. Amen.]
[Paraphrase] 20. Now to him who, as he is our God, so is he our Father also, be all glory ascribed forever and ever. Amen.
21. Salute every saint in Christ Jesus: the brethren which are with me greet you.
[Paraphrase] 21. My love I present to every Christian among you. All the believers that are constantly with me, Titus, Linus, Clemens, &c. salute you.
22. All the saints salute you, chiefly they that are of Caesar's household.]
[Paraphrase] 22. Nay all the Christians in Rome, but especially they that belong to the Emperor's family, the servants of his court, salute you.
23. The grace of our Lord Jesus Christ be with you all. Amen.
It was written to the Philippians from Rome by Epaphroditus.
Annotations on Chap. IV.
[ a] V. 3. Book of life ] The Book of life refers to the custom of well-ordered cities, which kept registers containing all the names of the citizens out of which as Apostates and fugitives and infamous persons were rased (and agreeably there is mention of blotting out of names out of God's book, Rev. 3. 5.) so they that did continue obedient, orderly citizens, their names were still continued in. Accordingly life signifying spiritual life here, (the state of grace and favor of God, the inchoation of that future eternal life) the Book of this life is the register of all sincere Christians, (as the book of the living in the Psalmist is the number of men that live in this world) from which they are ex • unged that cease to continue such. (This is expressed in another like phrase Rev. 3. 12. I will write on him the name of the city of my God, and new Jerusalem. ) And as this was ordinary in cities, so was it everywhere in armies, into which whosoever entered, he had his name • aken, and put into the muster-role. And thus the life of every Christian, but especially of those that labor in the word and doctrine, being a warfare, the phrase is ordinarily used, in all authors, of all Christians. Thus in Cyril's 〈 in non-Latin alphabet 〉 . p. 1. speaking to those that were baptized, 〈 in non-Latin alphabet 〉 . Where the writing of their names, and, which is all one, the calling to the militia, are used to set down the state of a Christian; as also those other expressions of the lamps, for fetching of the bridegroom, and desire of the heavenly citizenship, the good purpose, and the consequent hope. And as of all Christians, so in a more eminent manner of the Apostles and their fellow-laborers here 'tis affirmed, that their names were written in the book of life, 〈 in non-Latin alphabet 〉 , in the knowledge and judgment of God, saith Theophylact, (or else, 〈 in non-Latin alphabet 〉 , that from thence God had already adjudged life to them, as when it is said, he that believeth not is condemned already, and so inscribed in the book of death, ) either as actual soldiers in the Christian camp or Church (as the Apostles called themselves) or as those that had right to that superior heavenly citizenship, to which all laborers had title, and consequently all these 〈 in non-Latin alphabet 〉 or fellow-laborers of S. Paul. Which at that present was perfectly true of them, though afterward Demas one of them, Col. 4. 14. Philemon 24. forsook the employment 2. Tim. 4. 10. And as of cities and armies, so in families the phrase and custom is used, to which that of Ulysses in Homer refers,
[ b] V. 7. Peace of God ] That by peace is meant the study of preserving peace among men, appears Gal. 5. 22. where 〈 in non-Latin alphabet 〉 peace is set among the fruits of the Spirit, where consequently it must not be that good of peace, which is a felicity but no virtue, (no effect or fruit of God's sanctifying Spirit) but the peaceable-mindedness, desire and pursuit of peace, called in other places 〈 in non-Latin alphabet 〉 , pursuing peace, and 〈 in non-Latin alphabet 〉 having peace, Rom. 13. 18. Accordingly the peace of God, Col. 3. 15. is (not God's peace or reconciliation toward us, but) that peaceableness which God hath commanded and bequeathed to us. And accordingly there it follows 〈 in non-Latin alphabet 〉 , to which ye are called, which determines it to be a duty of ours. And then 'tis not improbable, but this may be the notion of 〈 in non-Latin alphabet 〉 , the peace of God, or, as the Kings MS. reads, 〈 in non-Latin alphabet 〉 of Christ, in this place also. That the Apostie is exhorting them to peace and unity, is apparent ch. 3. where the dogs that rend, the evil workers that defile, the concision, that (under pretence of kindness to the Mosaical Law) cut and tear all to pieces, and are to be looked to, and avoided is that Church, are certainly the Gnostic heretics v. 2. Against these he sets himself in the remainder of that chapter, and concludes ver. 15. As many therefore as are perfect, let us be of this mind, and 〈 in non-Latin alphabet 〉 , if in anything ye be otherwise minded, that is, if in any particular there be any difference of opinion in any among you, God shall reveal even this unto you: that is, there is no reason that such a difference should breed any division, destroy that unity and peace which is to be preserved among you; for, though at present ye do not, yet upon your prayers to God, and applying yourselves to use of this means, no doubt ye shall receive instructions from him by the Apostles, &c. in all that is necessary for you: 〈 in non-Latin alphabet 〉 , &c. v. 16. But, or, In the mean, as far as we are advanced, some before other, let not that hinder our unity and peace, let us (all, both those that are foremost, and that are not so forward) walk by the same rule, and mind the same thing: All for peace and unity still, and so on to the end, in advise to adhere to those that continue in the doctrine he had taught them, and avoid all heretics. And then begins this chapter. Wherefore my brethren, &c. so stand in the Lord, that is, according to these former directions, stand, in opposition to apostatizing, or falling off, and so stand, preserve this peace, all this while exhorted to, and v. 2. I beseech, or exhort, Euodias and Syntyches 〈 in non-Latin alphabet 〉 , to mind the same thing in the Lord, that is, to preserve this peace of God, to live in the unity of the Gospel. And then the exhortation, v. 4, 5, 6. belonging to that great Christian duty of constancy, and rejoicing in prayer to God, instead of solicitude (here, as Mat. 10. 19. seasonably forbidden) in respect of the present pressures, ( • nd all this enforced with the mention of the near approach of Christ's coming to destroy the persecutors, and rescue the faithful) is directly designed to fortify them against the Gnostic compliances, and so is not aliene from this matter. After all which follows this of 〈 in non-Latin alphabet 〉 , that if they take this course prescribed, this peace of God by Christ commanded, (and to which the Apostle had all this while so solicitously exhorted them) would guard and fortify their hearts (the principles of action and practice) and ( 〈 in non-Latin alphabet 〉 ) their understandings, which were the parts subject to errors, in Christ Jesus, preserve them in the right way against all the errors and temptations of those times. The only remaining difficulty is, what is meant by this Epither, added to the peace of God, 〈 in non-Latin alphabet 〉 , that surpasseth all understanding; which will also be intelligible by what hath been premised. For as they that did 〈 in non-Latin alphabet 〉 , c. 2. 15. that is, differed somewhat in opinion from others, were obliged v. 16. not to disturb the peace of the Church for that, but to expect till God should far her reveal or instruct them, (which concludes, that Peace was more excellent and valuable then that exact knowledge or understanding of all things, which might be revealed, and much more than the pretended knowledge and understanding of the Gnostics ) so it is most fitly here said, that this love and care of preserving that peace, prescribed by God and Christ, is to be preferred before any understanding that either some were thought to want, or others to abound in. As for the ordinary notion which is had of this phrase, for quiet and serenity of mind, as a special mercy of God, though that may be thought agreeable enough to the not caring, &c. v. 6. yet first, it will be hard to find any place where that is the notion of the peace of God (though of peace and rest it is.) As for that of my peace John. 14. 27. see that place. And then secondly, though the no-solicitude do here come as an attendant on the precedent rejoicing in affictions (and 〈◊〉 . a seasonable means to keep from breaking the unity of the Church, and joining with the heretical Gnostics ) yet 'tis not necessary that this concluding form, The peace of God, &c. should be restrained to this last particular of nosolicitude, which came in but incidentally, but may rather be applied to the grand matter of the Epistle, that of preserving of peace in the Church.
[ c] V. 10. Flourish • d again ] That 〈 in non-Latin alphabet 〉 which signifies to reflourish, or revive, may be here used Actively to make revive, or flourish again, may appear first by Analogy with other words of the same nature: so 〈 in non-Latin alphabet 〉 to triumph, is used in the sense of the conjugation Hiphil to make triumph, 2 Cor. 2. 14. So 〈 in non-Latin alphabet 〉 to arise, is Mat. 5. 45. to make arise; see more Note on Mar. 14. f. And thus is this word clearly used Ezech. 17. 24. 〈 in non-Latin alphabet 〉 I make the dry tree to flourish. And so S. Chrysostom seems to understand, and use the word in this place, 〈 in non-Latin alphabet 〉 , For it is no small thing to make things that are withered grow green, and flourish again.
[ d] Ib. Lacked opportunity ] That 〈 in non-Latin alphabet 〉 here signifies, as we have rendered it, not wanted opportunity, but ability, is the express affirmation of S. Chrysostom, 〈 in non-Latin alphabet 〉 , saith he, 〈 in non-Latin alphabet 〉 , Ye had not in your hands, or power, neither were you in plenty. For that is the meaning of this word. And this, saith he and Theophylact, 〈 in non-Latin alphabet 〉 , taken from common use of speech, as when we say, 〈 in non-Latin alphabet 〉 , some straits have come on me, it is now an ill season with me. So Gal. 6. 10. 〈 in non-Latin alphabet 〉 , not, as we have opportunity, but, as we have ability, (all one with 〈 in non-Latin alphabet 〉 Luk. 11. 41.) For indeed that is an opportunity, when the wants of others and our plenty meet together. Of this use of these words we have frequent example among Authors. So for the simple 〈 in non-Latin alphabet 〉 Naziazen 〈 in non-Latin alphabet 〉 , Ti 〈 in non-Latin alphabet 〉 ; Why do we not help our common nature, that is, other men, having ability? (for if we have not ability, the opportunity of another's want lays no obligation upon us.) And accordingly it follwes there, 〈 in non-Latin alphabet 〉 , God forbid I should have wealth and they want; Where 〈 in non-Latin alphabet 〉 to have wealth is all one with 〈 in non-Latin alphabet 〉 , precedent. So Plutarch in the Apophthegmes of Kings, mentions it as a speech of Philip, (on occasion of being told that he could not encamp in such a place, where he desired, because there was no food for the cattle) 〈 in non-Latin alphabet 〉 ; What a life is ours, if we must live according to the provision of the asses? ad id quod commodum est asinis, saith Is. Casaubon. So in Xenophon, 〈 in non-Latin alphabet 〉 to be filled above plenty. So those that are well provided for he calls 〈 in non-Latin alphabet 〉 . So Pindar in Olymp. 〈 in non-Latin alphabet 〉 , Riches embroidered or sprinkled, variegated with virtues, give ability of many things. So in Polybius l. 10. speaking of the King of Persia his court at Ecbatana, it demonstrates, saith he, by the costliness of it, 〈 in non-Latin alphabet 〉 , the great plenty of them that first built it, and lib. 1. 〈 in non-Latin alphabet 〉 , according to their substance, or abilities. And then if 〈 in non-Latin alphabet 〉 fignifie ability, or sufficience, 〈 in non-Latin alphabet 〉 must needs be want of ability; and so the Syriac renders here, you were not sufficient. See Andr. Downes on Saint Chrysostom on Gal. 6. p. 760. and on this place, where he confirms this notion of the word by authorities.
[ e] V. 18. An odour of a sweet smell ] There were two Altars in the Temple of the Jews, 〈 in non-Latin alphabet 〉 the altar of incense, within the Temple, and 〈 in non-Latin alphabet 〉 the altar of sacrifice, without in the court. On these two were offered all things that were offered to God; and, under these two heads, of Incense and burnt-offering, are alms deeds or works of charity here set down, as being the prime things now under the Gospel, to obtain God's favor and acceptation.
CHAP. I.
1. P AUL and Timothy the servants of Jesus Christ, to all the saints in Christ Jesus which are at [note a] Philippi, with the [note b] Bishops and [note c] Deacons,]
[Paraphrase] 1. I Paul the Apostle that preached the Gospel to the several cities of Macedonia, but first to Philippi, Act. 16. 12. & Timothy that accompanied me in that work, Act. 16. 1. to all the Christians that are in Macedonia, of which Philippi is a Metropolis, and therein especially to the several Bishops of the several cities, and the Deacons that attend upon and assist them,
2. Grace be unto you and peace from God our father, and from the Lord Jesus Christ.]
[Paraphrase] 2. Send greeting in the Lord.
3. I thank my God upon every remembrance of you,]
[Paraphrase] 3. I cannot but render thanks to God (the author of all the good which is wrought in any) as often as I think of you;
4. Always in every prayer of mine for you all making request with joy,]
[Paraphrase] 4. And accordingly whensoever I pray for you, I cannot do it without rejoicing;
5. For your fellowship in the Gospel from the first day until now:]
[Paraphrase] 5. To consider your great liberality toward the propagating the Gospel (see note on Act. 2. e.) which hath been observable in you since your first receiving the faith until this present time.
6. Being confident of this very thing, that he which hath begun a good work in you, will perform it until the day of Jesus Christ;]
[Paraphrase] 6. And I make no doubt but that God, who hath wrought this and all other Christian graces in you thus far, will proceed to consummate it, (upon your persevering to make use of his grace) and to reward it at the great day of doom.
7. Even as it is meet for me to think this of you all, because I have you in my heart, in as much as both in my bonds, and in the defense and confirmation of the Gospel, ye all are partakers of [note d] my grace.]
[Paraphrase] 7. This affection to you it is but justice for me to have, as considering that you both in sufferings, and in the defense (see v. • 7.) and maintenance of the Gospel have joined and participated with me, done and suffered the same things that I have done.
8. For God is my record how greatly I long after you all, in the bowels of Jesus Christ:]
[Paraphrase] 8. And before God I solemnly protest to have it in the highest and most passionate degree of Christian love imaginable:
9. And this I pray, that your love may abound yet more and more in knowledge, and in all judgment:]
[Paraphrase] 9. And I daily pray that your Christian charity (which already expresses itself in liberality toward the Gospel, and suffering for it, v. 5, 7.) may yet farther increase more and more, so that ye may acknowledge and discern whatever ye ought to do, have a quick sense of your duty in every particular:
10. That ye may approve things that are excellent, that ye may be sincere and without offense till the day of Christ.]
[Paraphrase] 10. That ye may continue constant unto the truth, examine first, and then approve, and like, and practice all Christian virtues in the highest degrees (see note on Rom. 2. f.) and not be led into evil under the show of good, but remain unblemished and spotless unto the day of judgment, and so bring Christianity into a reputation among men,
11. Being filled with the fruits of righteousness, which are by Jesus Christ unto the glory and praise of God.]
[Paraphrase] 11. Bringing forth all manner of Christian fruits, those works of piety and charity, which are commended by Christ above what was by the Law of Nature or Moses required, which may tend to the honor and praise of God.
12. But I would ye should understand, brethren, that the things † which happened unto me, have fallen out rather unto the furtherance of the Gospel:]
[Paraphrase] 12. As for myself, and the things that concern me, my sufferings and imprisonment at Rome, you may please to take notice that they have tended to the advancement rather then hindrance of the Gospel.
13. So that my bonds in Christ are manifest in the [note e] palace, and in all other places. ]
[Paraphrase] 13. For by my sufferings it is that the Gospel hath come to be taken notice of, and so to be propagated both to all the officers of the Emperor in the Courts, (the Romans that act under him) and also to all others.
14. And many of the brethren in the Lord waxing confident by my bonds, are much more bold to speak the word without fear.]
[Paraphrase] 14. And withal many that have received Christianity, through the confidence and courage that the example of my sufferings and patience hath infused into them, have with much more zeal and constancy then formerly made confession of the faith.
15. Some indeed preach Christ even of envy and strife, and some also of good will.]
[Paraphrase] 15. Some indeed envying the dignity which God hath bestowed on me, by giving such success to my preaching, now that they see me under restraint, preach the Gospel of Christ by way of emulation, hoping and endeavoring to get that glory to themselves; and some do it out of good liking of what I have done, and out of a pious intent, desiring sincerely to maintain what I have preached.
16. The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds:]
[Paraphrase] 16. The former sort of these do it out of unkindness to me, not out of design seriously to advance the service of Christ, but esteeming of me by their own affections, they suppose they shall gall and grieve me thereby, and so add to my present sufferings:
17. But the other of love, knowing that I am set for the defense of the Gospel.]
[Paraphrase] 17. But others out of a sincere kindness toward me and the Gospel, as knowing that what is befallen me, is in defense of the Gospel, or for my defending it, and consequently but duty in me who have not intruded myself, but am by Christ from heaven called and sent with commission for discharge of this office.
18. What then? notwithstanding every way, whether in [note f] pretence, or in truth, Christ is preached, and I therein do rejoice, yea and will rejoice.]
[Paraphrase] 18. And so by one means or other, some to vex me, others out of respect to the words preached by me, do farther propagate it: and though this is by the former sort done maliciously, and the good that comes from it be only accidental, not intended, but only occasioned by them, yet 'tis matter of rejoicing to me that the Gospel of Christ is preached and published by this means.
19. For I know that this shall turn* to my salvation through your prayer, and the supply of the Spirit of Jesus Christ,]
[Paraphrase] 19. For I am confident, by the help of your prayers, and by the assistance of the Spirit of Christ attainable thereby, that what hath thus befallen me, shall be a means of advancing the salvation of many;
20. According to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also, Christ shall be magnified in my body, whether it be by life or by death.]
[Paraphrase] 20. As I verily persuade myself, and hope that God will so assist me, that I shall express no pusillanimity in anything, but continue as constant as ever, and as bold (Joh. 7. a.) to confess Christ and preach the Gospel, and so, whether by life or death, advance the kingdom of Christ, by preaching it, if I live, by signing the truth with my blood, if I die.
21. For to me to live is Christ, and to die is gain.]
[Paraphrase] 21. For as for myself, thus it stands with me, if I live, my life shall be spent in Christ's service; and if I die, my death tends to mine own unspeakable advantage and joy, and to the service of Christ also, whose glory may be advanced by my dying his martyr (see ver. 20.)
22. But if I live in the flesh, this is [note g] the fruit of my labor: yet what I shall choose, I wot not.]
[Paraphrase] 22. On the other side, my living in the flesh is matter of some advantage also: life is in itself, and for the advantages of serving God and increasing our crown, a desirable thing, and so the scales being in a manner even, I know not what to choose.
23. For I am in a straight betwixt two, having a desire to [note h] depart, and to be with Christ, which is far better.]
[Paraphrase] 23. But I am in a great difficulty, equally inclined on both sides, on one side having before me the benefit of death, as of a return into my country, which is the vision and society of Christ, and that very much more desirable both in respect of the glory that will redound to Christ by my martyrdom, and the benefit that will redound to me:
24. Nevertheless to abide in the flesh is more needful for you.]
[Paraphrase] 24. And on the other side, considering the advantage which may accrue to you, which is far greater by my life, and that which you can very ill spare.
25. And [note i] having this confidence, I know that I shall abide and continue with you all, for your furtherance and joy of faith;]
[Paraphrase] 25. And on this latter consideration of the want you have of me, and the benefit you may reap from my life, I am sure that this is the thing I desire and hope, that I shall be some time permitted to live as a means of growth and proficiency to you, and of giving you comfort in your Christianity;
26. That your rejoicing may be more abundant in Jesus Christ for me, by my coming to you again.]
[Paraphrase] 26. That you may rejoice the more through the goodness of Christ, by reason of me, that is, of my coming yet again to be present among you.
27. Only let your conversation be as it becometh the Gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the Gospel:]
[Paraphrase] 27. Only let your course of life be such as becomes the citizens of this divine city, the members of the Church of Christ, whose saith ye have received, that whether present or absent, I may hear such things of you that I may take comfort in, viz. that you have the same affections and common designs, all jointly contending, the best you can, to propagate the faith of Christ, to gain men to embrace the Gospel.
28. And in nothing terrified by your adversaries, which is to them an evident token of perdition, but to you of salvation, and that of God.]
[Paraphrase] 28. And whatsoever opposition ye meet with, let it not discourage or affright you, but look on it only as a sign or testimony that they are wretched obdurate people, but that you are the true pen • ent believers, rescued out of the snares of sin, and that this testimony is given by God himself of you,
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:]
[Paraphrase] 29. Who hath vouchsafed you this favor, to suffer for, as well as to believe in, Christ, which is a proof of your sincerity and constancy, and an instance of God's goodness and favor to you.
30. Having the same conflict which ye saw in me, and now hear to be in me.]
[Paraphrase] 30. Suffering in the same manner as ye see and hear of me that I suffer.
Annotations on Chap. I.
[ a] V. 1. Philippi ] The Philippians here named must (by Analogy with the Corinthians, and the rest to whom the other Epistles are addressed) be interpreted to be of a larger extent then the inhabitants of that one city, and either to contain all the Christians throughout all Macedonia, or at least all that were under that Metropolis. For that Philippi was such, is the distinct affirmation of S. Luke, Act. 16. 12. 〈 in non-Latin alphabet 〉 , Philippi is the prime, or first, city in the province of Macedonia; that is, either of all Macedonia, as one wider Province, or at least of one Province of it. And it is there added that it was then a colony, that is, inhabited by Romans (from whence it is that v. 21. they speak of themselves as Romans: ) and such colony-cities that were so inhabited by Romans, were generally (though not only they) pitched on by the Roman Pretors or Presidents to be the cities whither the neighbouring regions should come for justice, the places of assizes, &c. and so became the chief cities. So Photios, 〈 in non-Latin alphabet 〉 , The city of Philippi being a metropolis of the Province of the Macedonians, and this expressly speaking of it as it was in S. Paul's time, Act. 16. 21. where the inhabitants of it, as of a Roman Colony, call themselves Romans. So S. Chrysostom on Act. 16. 〈 in non-Latin alphabet 〉 , S. Luke sets down the places, as writing an history, and showing where the Apostle spent any time, he names only the greater cities, (such are Metropoles ) and passeth by the rest, making Philippi, thus named, one of those greater. And this is supposed by the ancient writer under Ignatius 's name, in Epist. ad Tarsens. when he tells them to whom he writes, 〈 in non-Latin alphabet 〉 , the Churches of the Philippians, in the plural, salute you, that is, the Churches under that Metropolis. And therefore when Philippi is by the Geographers (and out of them by the author of the argument of this Epistle ) affirmed to be 〈 in non-Latin alphabet 〉 , a little city under the Metropolis Thessalonica, it must be remembered that that definition belongs to some other time, probably long before that of S. Paul's writing here, or, in the Acts, his preaching to them. For so 'tis certain that this city built and thus named by Philip King of Macedon, had formerly been called 〈 in non-Latin alphabet 〉 , and then 〈 in non-Latin alphabet 〉 (whence was the proverb, 〈 in non-Latin alphabet 〉 , because of a golden mine which Appian saith was near it) and was then a small city; which hinders not but that how under the Roman Empire it might be improved and advanced, especially being now a Colony of Romans; (and being so, 'tis not imaginable it should be subject to Thessalonica, a city in another Region, an hundred and ten miles off from it, which was no Colony.) As when in Palestine, Cesarea Stratonis became a Colony of the Romans, called Colonia Prima Flavia, by Pliny, à Vespasiano deducta, the Prime Colony called Flavia, as being brought thither by Flavius Vespasianus, it became also, in respect of the Ecclesiastical Government, a Metropolis, under which Jerusalem itself was. For that many cities became Metropoles, which formerly were not, there is no doubt, and is affirmed in the 12. Can. of the Council of Chalcedon, 〈 in non-Latin alphabet 〉 , Cities are honored with the names of Metropoles by the Emperors letters. So also Strabo, Geog. l. 17. p. 840. 〈 in non-Latin alphabet 〉 , Provinces have been at several times variously divided; which concludes the Metropoles to be changed also: and l. 13. p. 629. giving an account of the confusion of Provinces by him observed, he saith it was caused 〈 in non-Latin alphabet 〉 , because the Romans distributed them not according to the divisions of tribes, but another way, according to the keeping of courts and assizes. And thus doth Pliny set down for Metropoles of Asia, Laodicea, Sardis, Smyrna and Ephesus, upon this only account, that the courts were kept there to which other cities resorted. The truth is 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , which was now changed and advanced into Philippi, and a Metropolis of Macedonia, by being a Colony of the Romans, was originally a city of Thrace, and so is affirmed to be by Stephanus 〈 in non-Latin alphabet 〉 . And so Scylax Caryandeus among the cities of Thrace hath 〈 in non-Latin alphabet 〉 , next after Neapolis. And Eustathius on Dionysii 〈 in non-Latin alphabet 〉 . to the same effect, 〈 in non-Latin alphabet 〉 , seating it on the bank of Strymon, where Pomponius Mela in his description of Thrace placeth Philippi, and so doth Pliny Nat. Hist. l. 4. in his Survey of Thrace, A Strymone — intus Philippi Colonia: and so Dio describing Pangaeum Montem in Thrace saith 'tis close by Philippi. But granting all this of the former times, 'tis yet certain that at the time of S. Paul's converting this city, it was changed from the ancient form, first it was a Roman Colony, and the inhabitants thereof 〈 in non-Latin alphabet 〉 Romans, Act. 16. 21. and in that state made a Metropolis of the adjoining part of Macedonia, where the Roman Prefect kept his assizes for all that 〈 in non-Latin alphabet 〉 . According to this Division saith Vlpian, in provincia Macedonia Dyrracheni, Cassandrenses, Philippenses Italici Juris sunt. This may be illustrated à pari. Nicopolis is by S. Chrysostom affirmed to be a city of Thrace, 〈 in non-Latin alphabet 〉 , and so by Theodoret 〈 in non-Latin alphabet 〉 , Nicopolis is a city of Thrace, but borders on Macedodia, (in like manner as Philippi did;) and yet in the Subscription of the Epistle to Titus we read, 〈 in non-Latin alphabet 〉 , from Nicopolis of Macedonia. This may serve to give account of the varieties which seem to be among writers about this city. And as in Civil, so in Ecclesiastical divisions such variety is observable. Those cities were chief and Metropoles where the Gospel was first planted, and thence communicated to the neighbouring regions. And such was Philippi, as 'tis clear by the story of S. Paul's preaching the Gospel in Macedonia, Act. 16. 9, 10, &c. and 1. Thess. 2. 2. first at Philippi, then after at Thessalonica. In which respect, of the 〈 in non-Latin alphabet 〉 priority of conversion to the Faith, and being S. Paul's 〈 in non-Latin alphabet 〉 first-fruits in that region, some privilege belongs to Philippi even before Thessalonica, that chief Metropolis of Macedonia, viz. that Philippi was the elder sister in the Faith, and so in that respect, though not in others, the prime Metropolis of Macedonia. Hence it is that the liberality of the brethren of Macedonia (in common) 2 Cor. 11. 9. is imputed to the Philippians peculiarly, Phil. 4. 16. by which it appears that all the Christians of that region or 〈 in non-Latin alphabet 〉 of Macedonia are contained under that title. And so though there be but one Epistle written by S. Paul to these Philippians, yet S. Polycarp mentions Paul's Epistles (in the Plural) to them, by which learned men understand those other inscribed to the Thessalonians, that other chief city of Macedonia, which might therefore belong to Philippi also. And to that the severe adjuration of the Apostle, 1 Thess. 5. 27. seems to belong, where he adjures them by the living God that that Epistle be read 〈 in non-Latin alphabet 〉 to all the holy brethren indefinitely, that is, I conceive, to all the Christian, in each Church of Macedonia. And so it is evident that the Epistle inscribed to the Corinthians belonged to all the Churches of Achaia, 2 Cor. 1. 1. and so that inscribed to the Colossians was also to be read Col. 4. 6. by the Church of Laodicea, the chief Metropolis of Phrygia, to which Colossae is adjoin'd as a secondary, Col. 2. 2. By all this appears how in Philippi there may be more Bishops then one, indeed as many as were in all Macedonia, at least as in the cities under that Metropolis.
[ b] Ib. Bishops ] What the word 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 notes in the Old and New Testament, hath been said already, Note on Act. 1. b. viz. praefecture or ruling power in the Church. But whether this belonged to singular persons, one in each city and region adjoining, or to a number of such, ruling together as colleagues, hath been of late controverted by some, and this place▪ which mentions in Philippi Bishops in the Plural, hath been a principal testimony to conclude that in one Church there were many Bishops. This, if it were granted and consequently, that Bishops here denote no other then those whom we now call Presbyters, would be of no force to infer this conclusion, That Churches in the Apostles times were ruled not by single Bishops, but many Presbyters; because 1. it were possible that the Apostle himself might at this time retain that supreme Episcopal power in own hands, and though absent in body, yet by letters (being present in spirit ) exercise that power over them: Or 2 dly , if the Apostle had constituted a Bishop over them, yet 'tis possible that at the writing this Epistle the Chair might be vacant, or that the Bishop might be absent. And indeed Epaphroditus, who is by Theodoret and others affirmed to be Bishop of Philippi, by Theophylact, 〈 in non-Latin alphabet 〉 Doctor, which that it is the title of Bishop, we have formerly shown, (Note on 1 Cor. 12 d.) appears c. 4. 18. to have been with Paul at this time, when he wrote the Epistle, (so saith Theophylact, that the Clergy are mentioned in this, and in no other Epistle, because they had sent Epaphroditus with necessaries for the Apostles use) and to have carried the Epistle to them, which one thing might make it inconvenient to inscribe the Epistle to him. And yet in the body of the Epistle c. 4. 3. there is an Apostrophe which in all probability belongs to him, under the name of his yoke-fellow, that is to look to the relief of the widows▪ supposing him present at the opening of the letter. But there is no need of such answers as these to avoid the force of this argument. That which hath been said Note a. will give a clear account of it, that Philippi being a Metropolis, under which were many other Churches, which had each of them a Bishop▪ all those Bishops are here meant by 〈 in non-Latin alphabet 〉 in the Plural, as this Epistle was written to all those cities or Churches, and not only to that of Philippi. Of this it is clear in Ecclesiastical writings, that there was a Bishop constituted by the Apostles. For so Tertullian distinctly mentions it for one of those Churches which derived the pedigree of Bishops from the Apostles as founders. And Ignatius, S. Paul's successor at Antioch, in his Epistle to them, names Vitalis as their Bishop, and the Latin old copy of Polycarps Epistle to them mentions Vitus, which is surely the same. And though that Epistle mentions 〈 in non-Latin alphabet 〉 Elders and Deacons only, yet considering the notion of 〈 in non-Latin alphabet 〉 , set down Note on Act. 11. b. there will be little doubt but that Elders there and Bishops here are all one, viz. all the Bishops of the cities under that Metropolis, which may well be contained under the title there prefixed to it, 〈 in non-Latin alphabet 〉 , to the Church of God adjoining, or belonging, to Philippi. And indeed as the word 〈 in non-Latin alphabet 〉 Elders is a note of Prefecture, and so may fitly belong to the Bishop in each city (see Note on Act. 11. b.) in all the places of the New Testament, so there is little reason to doubt of the word 〈 in non-Latin alphabet 〉 bishops. The first mention of it is Act. 20. 28. where those that had been called Elders of the Church, v. 17. are 〈 in non-Latin alphabet 〉 , Bishops of the flock, set over it by the Holy Ghost: where, if the fl • ck were the Christians of any one city, there might be some pretence that the Elders or Bishops in the Plural might be those which are now called Presbyters. But it is apparent that the flock is the Christians of all Asia, of which it is said c. 19. 10. that all that dwelt in Asia heard the word of the Lord, and almost all Asia were converted, saith Demetrius v. 26. which Paul c • lls the opening of a great door to him in those parts, 1 Cor. 16. 9. And consequently the Elders or Bishops there, are the Bishops of all Asia, at least those that belonged to Ephesus as their Metropolis. To which purpose is that of S. Irenaeus l. 3. c. 14. In Mileto convocatis Episcopis & Presbyteris ab Eph • so & proximis civitatibus, the Bishops and Elders being assembled at Mil • tus, from Ephesus and the next of the cities. And therefore S. Paul in his oration to them tells them, they had known how he had been with them all the time from the first day that he came into Asia, c. 20. 18. noting those to whom his speech was addressed to be the Bishops of Asia, and not of that city only. The next mention of Bishops (beside that in this place) is that 1 Tim. 3. 2. He that desires the office of a Bishop, &c. A Bishop therefore must be blameless, &c. and in the same words Tit. 1. 7. In both which places, as it is agreeable to the affirmations of the Ancients (see Note on Act. 11. b.) that there should be constituted B • shops only and Deacons in the several Churches, (there being no middle order yet in use) so that 〈 in non-Latin alphabet 〉 distinctly notes those Bishops, and not those whom we now call Presbyters, is the joint affirmation of Chrysostom and Theophylact and Oecumenius. 〈 in non-Latin alphabet 〉 , there was need of more Bishops, and of those which preside in every city. And again, 〈 in non-Latin alphabet 〉 , Elders in every city ] he there means Bishops, as also in the Epistle to Timothy: And when he saith in every city, it is because he would not have the whole Island entrusted to one, but that every city should have there own Pastor. And so saith Eusebius of Titus, that there being an hundred cities in Crete converted to the faith by S. Paul, Titus had the bishopric of them all, that is the Metropolitical power; that he might ordain Bishops under him, saith Theodoret; that he might exercise judicature and ordination, saith Chrysostom and Theophylact. There are no more mentions of this word 〈 in non-Latin alphabet 〉 in the New Testament, and in all these it is fairly appliable to the Bishops, or single Praefects or Governors of Churches: And so though it be generally resolved that the word Bishop and Elder are equivalent in the Scripture, yet is not this to be understood so, that either, and both of them signifies indifferently those whom we now call Presbyters, but that they both signify Bishops, one settled in each Church by the Apostles, there being no use of that second order in the Church, till the number of believers increased.
[ c] Ib. Deacons ] Of the word 〈 in non-Latin alphabet 〉 we have spoken at large, Note on Luk. 8. a. both as that signifies indefinitely to serve, and as to wait at the table, and give every man his dimensum from the 〈 in non-Latin alphabet 〉 , and from thence to distribute to the poor, to all that want. And thus the seven Deacons institution Act. 6. may be thought to confine their name and office in the Church of Christ to that (especially and principally) of 〈 in non-Latin alphabet 〉 serving tables, distributing to the poor, v. 2. called the 〈 in non-Latin alphabet 〉 , daily ministration ver. 1. But (beside that those seven were not wholly employed in those inferior employments, but Stephen and Philip made use of for the preaching of the Gospel, cap. 7. 8. and Samaria converted and baptized by the latter of them, and he therefore called Philip the Evangelist, Act. 21. 8.) it is every where clear, that the word 〈 in non-Latin alphabet 〉 is not to be restrained to that notion, but taken in a more general, for any officer, or servant, or minister, without particular notation of the kind wherein the service or ministry consists, and being taken in an Ecclesiastical notion, shall signify any inferior Church-officer, however employed by the Bishop or Apostle to whom he belongeth. The original of this word and office is to be taken from the Jews, among whom the ministers and officers that attended the Judges in every city, Deut. 16. 18. are in the Scriptures called 〈 in non-Latin alphabet 〉 , by the Rabbin's, 〈 in non-Latin alphabet 〉 ministers, and with the addition of 〈 in non-Latin alphabet 〉 , ministers of the synagogue, or Consistory, and juniores, the younger, saith Maimonides, such as had not attained to the age of Doctor; and these sure are the 〈 in non-Latin alphabet 〉 that buried Ananias, Act. 5. 6. These Epiphanius calls 〈 in non-Latin alphabet 〉 (a word lightly varied from the Hebrew 〈 in non-Latin alphabet 〉 ) and saith the Deacons in the Christian Church are directly parallel to them: For as they were the 〈 in non-Latin alphabet 〉 , keepers of the treasure, so did they also 〈 in non-Latin alphabet 〉 , perform all ministerial offices indifferently. And of them the Jews have a saying, that about the time of the destruction of Jerusalem the learning of the wise men, that is, Doctors, was degenerated into that of the Azanitae, and the learning of the Azanitae into that which was competible to the Notaries, noting the subordination of the Azanitae to the Doctors, and of the Notaries to the Azanita. From hence appears the notion and office of these Deacons in the Christian Church, those that attended and waited on the Bishop, and did whatsoever he appointed them, preach, baptize, &c. read the Gospel, attend the Bishop in ministering the Sacrament of the Lord's supper, receive the oblations from the sub-deacon, and bring them to the Bishop, mind the people in performing the several parts of the divine office, call on them to pray, to sing, to hear, to kneel, &c. And as these were first trained up for these ministries in the family of the Bishop, so were they after in Religious houses and Colleges, or Monasteries, (which appear by the ancients to have been seminaries of the Church, and not instituted only for prayer and devotion:) and such, when they have used the office of a Deacon well, 〈 in non-Latin alphabet 〉 , 1 Tim. 3. 13. purchase to themselves a good degree, that is, 〈 in non-Latin alphabet 〉 , say the scholiasts, shall soon ascend higher, as Clemens being Peters Deacon at Rome, succeeded him in the Episcopal chair. Proportionable to which it was, that afterwards the Bishops were chosen out of Monasteries, Gregory Nazianzen, Basil, Chrysostom, &c. Thus is the word Deacons to be understood in this place, being joined to Bishops, as those that attend on them in every Church, and were then next to them, there being not then (as far as appears) any middle sort of Church officers instituted betwixt the Bishops and them. And the same is certainly the notion of it in that other place, 1 Tim. 3. 8, 12. where the rules are given for the qualifying them that are ordained to that office (as before had been given for the Bishops) instead of which are the 〈 in non-Latin alphabet 〉 ancient men, Tit. 2. 2. all one with 〈 in non-Latin alphabet 〉 Deacons, in this more comprehensive notion, as it contains the 〈 in non-Latin alphabet 〉 diversities of ministrations, 1 Cor. 12. 5. And these are elsewhere called 〈 in non-Latin alphabet 〉 ministers of God 1 Thess. 3. 2. the title that was then bestowed on Timothy, as the fellow-laborer of Paul in the Gospel, and 〈 in non-Latin alphabet 〉 , in Christ, as of Epaphras 'tis said, Col. 1. 7. our fellow-servant (all one with his fellow-laborer before) who is for you a faithful minister in Christ, and 〈 in non-Latin alphabet 〉 in the Lord, as of Tychicus, Ephos. 6. 21. our beloved brother and 〈 in non-Latin alphabet 〉 faithful minister in the Lord. In all which places 〈 in non-Latin alphabet 〉 with those adjuncts is applied to those assistants and attendants on the Apostles, that were, as they pleased, employed by them in the Gospel. Besides these, other places there are wherein 'tis applied to the Apostles themselves, 〈 in non-Latin alphabet 〉 deacons or ministers simply, 1 Cor. 3. 5. 〈 in non-Latin alphabet 〉 of God, 2 Cor. 6. 4. of Christ, 2 Cor. 11. 23. Ephes. 3. 7. 1 Tim. 4. 6. of the Church, Col. 1. 25. of the Gospel, ver. 23. of the New Testament, 2 Cor. 3. 6. And this still in a more general notion, as it denotes servants, officers, of what kind soever.
[ d] V. 7. My grace ] That the word 〈 in non-Latin alphabet 〉 , which signifies any favor or mercy of God, should here peculiarly be used for the sufferings which had befallen S. Paul in the discharge of his office, will not appear strange, if first it be considered, how often this state of suffering is mentioned by Christ, and by S. Paul, S. Peter, and S. James, as an eminent mercy of God's to them who are thus honored by him, & accordingly that it is to be looked on as matter of all joy (in their account) whensoever it befalls any; secondly, if it be compared with ver. 29. where the Philippians suffering for Christ, as eminently as their believing in him, is mentioned as that which 〈 in non-Latin alphabet 〉 was granted them by way of 〈 in non-Latin alphabet 〉 grace, or mercy, or special favor of God. As for that which is affirmed in both these verses, that this Church of Philippi was thus persecuted for Christianity, and so participated with him in his bands or sufferings, though it be not mentioned in the story of the Acts, yet it is in itself easy to be believed, (and by these testimonies put beyond all question) the Jewish unbelievers everywhere stirring up the Roman magistrates to persecute the believers in their Provinces.
[ e] V. 13. Palace ] 〈 in non-Latin alphabet 〉 signifies in the Latin (and so in Greek and same) the common hall, or court, where judgment used to be had, the Praetor being a Roman officer in their judicatures; 〈 in non-Latin alphabet 〉 , the place where the people meet, saith Phavorinus: and so sure it signifies here, and S. Paul 's being imprisoned, and brought before the judges, might be a means to make Christianity known to the bench and the whole court. Thus one of his Judges had told him that he had persuaded him, 〈 in non-Latin alphabet 〉 a little way, to be a Christian, which is the thing that here seems to be related to, or some other of the same nature.
[ f] V. 18. Pretense ] The word 〈 in non-Latin alphabet 〉 signifies not only a pretext or pretense (and so is opposed to 〈 in non-Latin alphabet 〉 a true cause ) but also an occasion, as 〈 in non-Latin alphabet 〉 , he seeks occasions, Prov. 18. 1. and so it seems to be taken here, (and so more fitly to connect with 〈 in non-Latin alphabet 〉 , by all means, then it could do if it were rendered in pretense, ) thus, by all means 〈 in non-Latin alphabet 〉 , whether by occasion only, that is, accidentally, and not by a designed causality, 〈 in non-Latin alphabet 〉 , or whether by truth, that is, by a direct real way of efficiency.
[ g] V. 22. Fruit of my labor ] 〈 in non-Latin alphabet 〉 seems to be a Latinisme, operae pretium, and so to signify accordingly worth my labor, worth doing, as we say a desirable thing. So Theophylact renders it 〈 in non-Latin alphabet 〉 not fruitless, 〈 in non-Latin alphabet 〉 , saith he, for I bring forth fruit by this means.
[ h] V. 23. To depart ] Of the many acceptions of the word 〈 in non-Latin alphabet 〉 none seems more proper to this place then that which is in its self most simple and plain, that it signify to depart this world, or retire, remove out of this life, migrare, abire, discedere, reverti; every of which is usually taken for an expression of death, and are answerable to the Hebrew 〈 in non-Latin alphabet 〉 , which the Syriac here makes use of, the same which is by the Chaldee used of Moses on Cant. c. 1. when Moses 's time came 〈 in non-Latin alphabet 〉 to depart, or, that he should depart, out of the world: and so 2 Tim. 4. 6. 〈 in non-Latin alphabet 〉 , is ordinarily rendered, the time, or season of my departure, or decease. 〈 in non-Latin alphabet 〉 in Palladius ( Hist. Lausiac. p. 506. A) to loose from thence, or most properly to return, alluding to Eccles. 12. 7. where the body returns to the earth as it was, to the place from whence originally it came out, and so the spirit unto God that gave, or first breathed, it into the first man. And so ordinarily in Christian Authors 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , and the like. And for the original of this use and acception of the word, nothing can be more probable then that it is a phrase of the Mariners, who are said 〈 in non-Latin alphabet 〉 to loose from the haven, when they go out, oram solvere, and absolutely solvere, to loose; and when they do this by way of return homewards, then 'tis properly 〈 in non-Latin alphabet 〉 . So Luk. 12. 6. 〈 in non-Latin alphabet 〉 , is coming home, returning from the marriage feast. So 2 Mac. 8 1. 〈 in non-Latin alphabet 〉 retiring disorderly. So the method of reducing conclusions to their principles is by Aristotle styled 〈 in non-Latin alphabet 〉 , saith Philoponus, & again 〈 in non-Latin alphabet 〉 , a returning, or running back, from the conclusions, or effects, to their Principles; adding that it is a metaphor 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , from travelers returning to their homes, and 〈 in non-Latin alphabet 〉 , a return from strangers to ones own home is thus styled.
[ i] V. 25. Having this confidence ] 〈 in non-Latin alphabet 〉 is somewhat an obscure phrase, and may best be explicated by two considerations. First, that 〈 in non-Latin alphabet 〉 signifies hoping with some confidence, answerable to the Heb. 〈 in non-Latin alphabet 〉 which is ordinarily rendered 〈 in non-Latin alphabet 〉 hope, but 2 Kin. 18. 20. 〈 in non-Latin alphabet 〉 persuasion, confidence. So v. 6. 〈 in non-Latin alphabet 〉 , hoping confidently this very thing. So 2 Cor. 1. that which is expressed by 〈 in non-Latin alphabet 〉 I hope, v. 13. is 〈 in non-Latin alphabet 〉 in this persuasion v. 15. Then for the phrase 〈 in non-Latin alphabet 〉 , that is in ordinary construction all one which 〈 in non-Latin alphabet 〉 I know that I hope, or, am persuaded, or, of this I am sure, (so 〈 in non-Latin alphabet 〉 is ordinarily used) that I hope, or am persuaded. And this is very agreeable to the matter in hand, where to comfort them in their sadness for his afflictions, he minds them that, in order to their good, he foresees it very probable that he may be permitted to live, and though he knows not by any certain revelation whether he shall or no, yet this he knows that he hopes, and considering God's dipensations of providence, is verily persuaded (which also includes his desire) of it.
Annotations on Chap. I.
[ a] V. 1. Philippi ] The Philippians here named must (by Analogy with the Corinthians, and the rest to whom the other Epistles are addressed) be interpreted to be of a larger extent then the inhabitants of that one city, and either to contain all the Christians throughout all Macedonia, or at least all that were under that Metropolis. For that Philippi was such, is the distinct affirmation of S. Luke, Act. 16. 12. 〈 in non-Latin alphabet 〉 , Philippi is the prime, or first, city in the province of Macedonia; that is, either of all Macedonia, as one wider Province, or at least of one Province of it. And it is there added that it was then a colony, that is, inhabited by Romans (from whence it is that v. 21. they speak of themselves as Romans: ) and such colony-cities that were so inhabited by Romans, were generally (though not only they) pitched on by the Roman Pretors or Presidents to be the cities whither the neighbouring regions should come for justice, the places of assizes, &c. and so became the chief cities. So Photios, 〈 in non-Latin alphabet 〉 , The city of Philippi being a metropolis of the Province of the Macedonians, and this expressly speaking of it as it was in S. Paul's time, Act. 16. 21. where the inhabitants of it, as of a Roman Colony, call themselves Romans. So S. Chrysostom on Act. 16. 〈 in non-Latin alphabet 〉 , S. Luke sets down the places, as writing an history, and showing where the Apostle spent any time, he names only the greater cities, (such are Metropoles ) and passeth by the rest, making Philippi, thus named, one of those greater. And this is supposed by the ancient writer under Ignatius 's name, in Epist. ad Tarsens. when he tells them to whom he writes, 〈 in non-Latin alphabet 〉 , the Churches of the Philippians, in the plural, salute you, that is, the Churches under that Metropolis. And therefore when Philippi is by the Geographers (and out of them by the author of the argument of this Epistle ) affirmed to be 〈 in non-Latin alphabet 〉 , a little city under the Metropolis Thessalonica, it must be remembered that that definition belongs to some other time, probably long before that of S. Paul's writing here, or, in the Acts, his preaching to them. For so 'tis certain that this city built and thus named by Philip King of Macedon, had formerly been called 〈 in non-Latin alphabet 〉 , and then 〈 in non-Latin alphabet 〉 (whence was the proverb, 〈 in non-Latin alphabet 〉 , because of a golden mine which Appian saith was near it) and was then a small city; which hinders not but that how under the Roman Empire it might be improved and advanced, especially being now a Colony of Romans; (and being so, 'tis not imaginable it should be subject to Thessalonica, a city in another Region, an hundred and ten miles off from it, which was no Colony.) As when in Palestine, Cesarea Stratonis became a Colony of the Romans, called Colonia Prima Flavia, by Pliny, à Vespasiano deducta, the Prime Colony called Flavia, as being brought thither by Flavius Vespasianus, it became also, in respect of the Ecclesiastical Government, a Metropolis, under which Jerusalem itself was. For that many cities became Metropoles, which formerly were not, there is no doubt, and is affirmed in the 12. Can. of the Council of Chalcedon, 〈 in non-Latin alphabet 〉 , Cities are honored with the names of Metropoles by the Emperors letters. So also Strabo, Geog. l. 17. p. 840. 〈 in non-Latin alphabet 〉 , Provinces have been at several times variously divided; which concludes the Metropoles to be changed also: and l. 13. p. 629. giving an account of the confusion of Provinces by him observed, he saith it was caused 〈 in non-Latin alphabet 〉 , because the Romans distributed them not according to the divisions of tribes, but another way, according to the keeping of courts and assizes. And thus doth Pliny set down for Metropoles of Asia, Laodicea, Sardis, Smyrna and Ephesus, upon this only account, that the courts were kept there to which other cities resorted. The truth is 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , which was now changed and advanced into Philippi, and a Metropolis of Macedonia, by being a Colony of the Romans, was originally a city of Thrace, and so is affirmed to be by Stephanus 〈 in non-Latin alphabet 〉 . And so Scylax Caryandeus among the cities of Thrace hath 〈 in non-Latin alphabet 〉 , next after Neapolis. And Eustathius on Dionysii 〈 in non-Latin alphabet 〉 . to the same effect, 〈 in non-Latin alphabet 〉 , seating it on the bank of Strymon, where Pomponius Mela in his description of Thrace placeth Philippi, and so doth Pliny Nat. Hist. l. 4. in his Survey of Thrace, A Strymone — intus Philippi Colonia: and so Dio describing Pangaeum Montem in Thrace saith 'tis close by Philippi. But granting all this of the former times, 'tis yet certain that at the time of S. Paul's converting this city, it was changed from the ancient form, first it was a Roman Colony, and the inhabitants thereof 〈 in non-Latin alphabet 〉 Romans, Act. 16. 21. and in that state made a Metropolis of the adjoining part of Macedonia, where the Roman Prefect kept his assizes for all that 〈 in non-Latin alphabet 〉 . According to this Division saith Vlpian, in provincia Macedonia Dyrracheni, Cassandrenses, Philippenses Italici Juris sunt. This may be illustrated à pari. Nicopolis is by S. Chrysostom affirmed to be a city of Thrace, 〈 in non-Latin alphabet 〉 , and so by Theodoret 〈 in non-Latin alphabet 〉 , Nicopolis is a city of Thrace, but borders on Macedodia, (in like manner as Philippi did;) and yet in the Subscription of the Epistle to Titus we read, 〈 in non-Latin alphabet 〉 , from Nicopolis of Macedonia. This may serve to give account of the varieties which seem to be among writers about this city. And as in Civil, so in Ecclesiastical divisions such variety is observable. Those cities were chief and Metropoles where the Gospel was first planted, and thence communicated to the neighbouring regions. And such was Philippi, as 'tis clear by the story of S. Paul's preaching the Gospel in Macedonia, Act. 16. 9, 10, &c. and 1. Thess. 2. 2. first at Philippi, then after at Thessalonica. In which respect, of the 〈 in non-Latin alphabet 〉 priority of conversion to the Faith, and being S. Paul's 〈 in non-Latin alphabet 〉 first-fruits in that region, some privilege belongs to Philippi even before Thessalonica, that chief Metropolis of Macedonia, viz. that Philippi was the elder sister in the Faith, and so in that respect, though not in others, the prime Metropolis of Macedonia. Hence it is that the liberality of the brethren of Macedonia (in common) 2 Cor. 11. 9. is imputed to the Philippians peculiarly, Phil. 4. 16. by which it appears that all the Christians of that region or 〈 in non-Latin alphabet 〉 of Macedonia are contained under that title. And so though there be but one Epistle written by S. Paul to these Philippians, yet S. Polycarp mentions Paul's Epistles (in the Plural) to them, by which learned men understand those other inscribed to the Thessalonians, that other chief city of Macedonia, which might therefore belong to Philippi also. And to that the severe adjuration of the Apostle, 1 Thess. 5. 27. seems to belong, where he adjures them by the living God that that Epistle be read 〈 in non-Latin alphabet 〉 to all the holy brethren indefinitely, that is, I conceive, to all the Christian, in each Church of Macedonia. And so it is evident that the Epistle inscribed to the Corinthians belonged to all the Churches of Achaia, 2 Cor. 1. 1. and so that inscribed to the Colossians was also to be read Col. 4. 6. by the Church of Laodicea, the chief Metropolis of Phrygia, to which Colossae is adjoin'd as a secondary, Col. 2. 2. By all this appears how in Philippi there may be more Bishops then one, indeed as many as were in all Macedonia, at least as in the cities under that Metropolis.
[ b] Ib. Bishops ] What the word 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 notes in the Old and New Testament, hath been said already, Note on Act. 1. b. viz. praefecture or ruling power in the Church. But whether this belonged to singular persons, one in each city and region adjoining, or to a number of such, ruling together as colleagues, hath been of late controverted by some, and this place▪ which mentions in Philippi Bishops in the Plural, hath been a principal testimony to conclude that in one Church there were many Bishops. This, if it were granted and consequently, that Bishops here denote no other then those whom we now call Presbyters, would be of no force to infer this conclusion, That Churches in the Apostles times were ruled not by single Bishops, but many Presbyters; because 1. it were possible that the Apostle himself might at this time retain that supreme Episcopal power in own hands, and though absent in body, yet by letters (being present in spirit ) exercise that power over them: Or 2 dly , if the Apostle had constituted a Bishop over them, yet 'tis possible that at the writing this Epistle the Chair might be vacant, or that the Bishop might be absent. And indeed Epaphroditus, who is by Theodoret and others affirmed to be Bishop of Philippi, by Theophylact, 〈 in non-Latin alphabet 〉 Doctor, which that it is the title of Bishop, we have formerly shown, (Note on 1 Cor. 12 d.) appears c. 4. 18. to have been with Paul at this time, when he wrote the Epistle, (so saith Theophylact, that the Clergy are mentioned in this, and in no other Epistle, because they had sent Epaphroditus with necessaries for the Apostles use) and to have carried the Epistle to them, which one thing might make it inconvenient to inscribe the Epistle to him. And yet in the body of the Epistle c. 4. 3. there is an Apostrophe which in all probability belongs to him, under the name of his yoke-fellow, that is to look to the relief of the widows▪ supposing him present at the opening of the letter. But there is no need of such answers as these to avoid the force of this argument. That which hath been said Note a. will give a clear account of it, that Philippi being a Metropolis, under which were many other Churches, which had each of them a Bishop▪ all those Bishops are here meant by 〈 in non-Latin alphabet 〉 in the Plural, as this Epistle was written to all those cities or Churches, and not only to that of Philippi. Of this it is clear in Ecclesiastical writings, that there was a Bishop constituted by the Apostles. For so Tertullian distinctly mentions it for one of those Churches which derived the pedigree of Bishops from the Apostles as founders. And Ignatius, S. Paul's successor at Antioch, in his Epistle to them, names Vitalis as their Bishop, and the Latin old copy of Polycarps Epistle to them mentions Vitus, which is surely the same. And though that Epistle mentions 〈 in non-Latin alphabet 〉 Elders and Deacons only, yet considering the notion of 〈 in non-Latin alphabet 〉 , set down Note on Act. 11. b. there will be little doubt but that Elders there and Bishops here are all one, viz. all the Bishops of the cities under that Metropolis, which may well be contained under the title there prefixed to it, 〈 in non-Latin alphabet 〉 , to the Church of God adjoining, or belonging, to Philippi. And indeed as the word 〈 in non-Latin alphabet 〉 Elders is a note of Prefecture, and so may fitly belong to the Bishop in each city (see Note on Act. 11. b.) in all the places of the New Testament, so there is little reason to doubt of the word 〈 in non-Latin alphabet 〉 bishops. The first mention of it is Act. 20. 28. where those that had been called Elders of the Church, v. 17. are 〈 in non-Latin alphabet 〉 , Bishops of the flock, set over it by the Holy Ghost: where, if the fl • ck were the Christians of any one city, there might be some pretence that the Elders or Bishops in the Plural might be those which are now called Presbyters. But it is apparent that the flock is the Christians of all Asia, of which it is said c. 19. 10. that all that dwelt in Asia heard the word of the Lord, and almost all Asia were converted, saith Demetrius v. 26. which Paul c • lls the opening of a great door to him in those parts, 1 Cor. 16. 9. And consequently the Elders or Bishops there, are the Bishops of all Asia, at least those that belonged to Ephesus as their Metropolis. To which purpose is that of S. Irenaeus l. 3. c. 14. In Mileto convocatis Episcopis & Presbyteris ab Eph • so & proximis civitatibus, the Bishops and Elders being assembled at Mil • tus, from Ephesus and the next of the cities. And therefore S. Paul in his oration to them tells them, they had known how he had been with them all the time from the first day that he came into Asia, c. 20. 18. noting those to whom his speech was addressed to be the Bishops of Asia, and not of that city only. The next mention of Bishops (beside that in this place) is that 1 Tim. 3. 2. He that desires the office of a Bishop, &c. A Bishop therefore must be blameless, &c. and in the same words Tit. 1. 7. In both which places, as it is agreeable to the affirmations of the Ancients (see Note on Act. 11. b.) that there should be constituted B • shops only and Deacons in the several Churches, (there being no middle order yet in use) so that 〈 in non-Latin alphabet 〉 distinctly notes those Bishops, and not those whom we now call Presbyters, is the joint affirmation of Chrysostom and Theophylact and Oecumenius. 〈 in non-Latin alphabet 〉 , there was need of more Bishops, and of those which preside in every city. And again, 〈 in non-Latin alphabet 〉 , Elders in every city ] he there means Bishops, as also in the Epistle to Timothy: And when he saith in every city, it is because he would not have the whole Island entrusted to one, but that every city should have there own Pastor. And so saith Eusebius of Titus, that there being an hundred cities in Crete converted to the faith by S. Paul, Titus had the bishopric of them all, that is the Metropolitical power; that he might ordain Bishops under him, saith Theodoret; that he might exercise judicature and ordination, saith Chrysostom and Theophylact. There are no more mentions of this word 〈 in non-Latin alphabet 〉 in the New Testament, and in all these it is fairly appliable to the Bishops, or single Praefects or Governors of Churches: And so though it be generally resolved that the word Bishop and Elder are equivalent in the Scripture, yet is not this to be understood so, that either, and both of them signifies indifferently those whom we now call Presbyters, but that they both signify Bishops, one settled in each Church by the Apostles, there being no use of that second order in the Church, till the number of believers increased.
[ c] Ib. Deacons ] Of the word 〈 in non-Latin alphabet 〉 we have spoken at large, Note on Luk. 8. a. both as that signifies indefinitely to serve, and as to wait at the table, and give every man his dimensum from the 〈 in non-Latin alphabet 〉 , and from thence to distribute to the poor, to all that want. And thus the seven Deacons institution Act. 6. may be thought to confine their name and office in the Church of Christ to that (especially and principally) of 〈 in non-Latin alphabet 〉 serving tables, distributing to the poor, v. 2. called the 〈 in non-Latin alphabet 〉 , daily ministration ver. 1. But (beside that those seven were not wholly employed in those inferior employments, but Stephen and Philip made use of for the preaching of the Gospel, cap. 7. 8. and Samaria converted and baptized by the latter of them, and he therefore called Philip the Evangelist, Act. 21. 8.) it is every where clear, that the word 〈 in non-Latin alphabet 〉 is not to be restrained to that notion, but taken in a more general, for any officer, or servant, or minister, without particular notation of the kind wherein the service or ministry consists, and being taken in an Ecclesiastical notion, shall signify any inferior Church-officer, however employed by the Bishop or Apostle to whom he belongeth. The original of this word and office is to be taken from the Jews, among whom the ministers and officers that attended the Judges in every city, Deut. 16. 18. are in the Scriptures called 〈 in non-Latin alphabet 〉 , by the Rabbin's, 〈 in non-Latin alphabet 〉 ministers, and with the addition of 〈 in non-Latin alphabet 〉 , ministers of the synagogue, or Consistory, and juniores, the younger, saith Maimonides, such as had not attained to the age of Doctor; and these sure are the 〈 in non-Latin alphabet 〉 that buried Ananias, Act. 5. 6. These Epiphanius calls 〈 in non-Latin alphabet 〉 (a word lightly varied from the Hebrew 〈 in non-Latin alphabet 〉 ) and saith the Deacons in the Christian Church are directly parallel to them: For as they were the 〈 in non-Latin alphabet 〉 , keepers of the treasure, so did they also 〈 in non-Latin alphabet 〉 , perform all ministerial offices indifferently. And of them the Jews have a saying, that about the time of the destruction of Jerusalem the learning of the wise men, that is, Doctors, was degenerated into that of the Azanitae, and the learning of the Azanitae into that which was competible to the Notaries, noting the subordination of the Azanitae to the Doctors, and of the Notaries to the Azanita. From hence appears the notion and office of these Deacons in the Christian Church, those that attended and waited on the Bishop, and did whatsoever he appointed them, preach, baptize, &c. read the Gospel, attend the Bishop in ministering the Sacrament of the Lord's supper, receive the oblations from the sub-deacon, and bring them to the Bishop, mind the people in performing the several parts of the divine office, call on them to pray, to sing, to hear, to kneel, &c. And as these were first trained up for these ministries in the family of the Bishop, so were they after in Religious houses and Colleges, or Monasteries, (which appear by the ancients to have been seminaries of the Church, and not instituted only for prayer and devotion:) and such, when they have used the office of a Deacon well, 〈 in non-Latin alphabet 〉 , 1 Tim. 3. 13. purchase to themselves a good degree, that is, 〈 in non-Latin alphabet 〉 , say the scholiasts, shall soon ascend higher, as Clemens being Peters Deacon at Rome, succeeded him in the Episcopal chair. Proportionable to which it was, that afterwards the Bishops were chosen out of Monasteries, Gregory Nazianzen, Basil, Chrysostom, &c. Thus is the word Deacons to be understood in this place, being joined to Bishops, as those that attend on them in every Church, and were then next to them, there being not then (as far as appears) any middle sort of Church officers instituted betwixt the Bishops and them. And the same is certainly the notion of it in that other place, 1 Tim. 3. 8, 12. where the rules are given for the qualifying them that are ordained to that office (as before had been given for the Bishops) instead of which are the 〈 in non-Latin alphabet 〉 ancient men, Tit. 2. 2. all one with 〈 in non-Latin alphabet 〉 Deacons, in this more comprehensive notion, as it contains the 〈 in non-Latin alphabet 〉 diversities of ministrations, 1 Cor. 12. 5. And these are elsewhere called 〈 in non-Latin alphabet 〉 ministers of God 1 Thess. 3. 2. the title that was then bestowed on Timothy, as the fellow-laborer of Paul in the Gospel, and 〈 in non-Latin alphabet 〉 , in Christ, as of Epaphras 'tis said, Col. 1. 7. our fellow-servant (all one with his fellow-laborer before) who is for you a faithful minister in Christ, and 〈 in non-Latin alphabet 〉 in the Lord, as of Tychicus, Ephos. 6. 21. our beloved brother and 〈 in non-Latin alphabet 〉 faithful minister in the Lord. In all which places 〈 in non-Latin alphabet 〉 with those adjuncts is applied to those assistants and attendants on the Apostles, that were, as they pleased, employed by them in the Gospel. Besides these, other places there are wherein 'tis applied to the Apostles themselves, 〈 in non-Latin alphabet 〉 deacons or ministers simply, 1 Cor. 3. 5. 〈 in non-Latin alphabet 〉 of God, 2 Cor. 6. 4. of Christ, 2 Cor. 11. 23. Ephes. 3. 7. 1 Tim. 4. 6. of the Church, Col. 1. 25. of the Gospel, ver. 23. of the New Testament, 2 Cor. 3. 6. And this still in a more general notion, as it denotes servants, officers, of what kind soever.
[ d] V. 7. My grace ] That the word 〈 in non-Latin alphabet 〉 , which signifies any favor or mercy of God, should here peculiarly be used for the sufferings which had befallen S. Paul in the discharge of his office, will not appear strange, if first it be considered, how often this state of suffering is mentioned by Christ, and by S. Paul, S. Peter, and S. James, as an eminent mercy of God's to them who are thus honored by him, & accordingly that it is to be looked on as matter of all joy (in their account) whensoever it befalls any; secondly, if it be compared with ver. 29. where the Philippians suffering for Christ, as eminently as their believing in him, is mentioned as that which 〈 in non-Latin alphabet 〉 was granted them by way of 〈 in non-Latin alphabet 〉 grace, or mercy, or special favor of God. As for that which is affirmed in both these verses, that this Church of Philippi was thus persecuted for Christianity, and so participated with him in his bands or sufferings, though it be not mentioned in the story of the Acts, yet it is in itself easy to be believed, (and by these testimonies put beyond all question) the Jewish unbelievers everywhere stirring up the Roman magistrates to persecute the believers in their Provinces.
[ e] V. 13. Palace ] 〈 in non-Latin alphabet 〉 signifies in the Latin (and so in Greek and same) the common hall, or court, where judgment used to be had, the Praetor being a Roman officer in their judicatures; 〈 in non-Latin alphabet 〉 , the place where the people meet, saith Phavorinus: and so sure it signifies here, and S. Paul 's being imprisoned, and brought before the judges, might be a means to make Christianity known to the bench and the whole court. Thus one of his Judges had told him that he had persuaded him, 〈 in non-Latin alphabet 〉 a little way, to be a Christian, which is the thing that here seems to be related to, or some other of the same nature.
[ f] V. 18. Pretense ] The word 〈 in non-Latin alphabet 〉 signifies not only a pretext or pretense (and so is opposed to 〈 in non-Latin alphabet 〉 a true cause ) but also an occasion, as 〈 in non-Latin alphabet 〉 , he seeks occasions, Prov. 18. 1. and so it seems to be taken here, (and so more fitly to connect with 〈 in non-Latin alphabet 〉 , by all means, then it could do if it were rendered in pretense, ) thus, by all means 〈 in non-Latin alphabet 〉 , whether by occasion only, that is, accidentally, and not by a designed causality, 〈 in non-Latin alphabet 〉 , or whether by truth, that is, by a direct real way of efficiency.
[ g] V. 22. Fruit of my labor ] 〈 in non-Latin alphabet 〉 seems to be a Latinisme, operae pretium, and so to signify accordingly worth my labor, worth doing, as we say a desirable thing. So Theophylact renders it 〈 in non-Latin alphabet 〉 not fruitless, 〈 in non-Latin alphabet 〉 , saith he, for I bring forth fruit by this means.
[ h] V. 23. To depart ] Of the many acceptions of the word 〈 in non-Latin alphabet 〉 none seems more proper to this place then that which is in its self most simple and plain, that it signify to depart this world, or retire, remove out of this life, migrare, abire, discedere, reverti; every of which is usually taken for an expression of death, and are answerable to the Hebrew 〈 in non-Latin alphabet 〉 , which the Syriac here makes use of, the same which is by the Chaldee used of Moses on Cant. c. 1. when Moses 's time came 〈 in non-Latin alphabet 〉 to depart, or, that he should depart, out of the world: and so 2 Tim. 4. 6. 〈 in non-Latin alphabet 〉 , is ordinarily rendered, the time, or season of my departure, or decease. 〈 in non-Latin alphabet 〉 in Palladius ( Hist. Lausiac. p. 506. A) to loose from thence, or most properly to return, alluding to Eccles. 12. 7. where the body returns to the earth as it was, to the place from whence originally it came out, and so the spirit unto God that gave, or first breathed, it into the first man. And so ordinarily in Christian Authors 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , and the like. And for the original of this use and acception of the word, nothing can be more probable then that it is a phrase of the Mariners, who are said 〈 in non-Latin alphabet 〉 to loose from the haven, when they go out, oram solvere, and absolutely solvere, to loose; and when they do this by way of return homewards, then 'tis properly 〈 in non-Latin alphabet 〉 . So Luk. 12. 6. 〈 in non-Latin alphabet 〉 , is coming home, returning from the marriage feast. So 2 Mac. 8 1. 〈 in non-Latin alphabet 〉 retiring disorderly. So the method of reducing conclusions to their principles is by Aristotle styled 〈 in non-Latin alphabet 〉 , saith Philoponus, & again 〈 in non-Latin alphabet 〉 , a returning, or running back, from the conclusions, or effects, to their Principles; adding that it is a metaphor 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , from travelers returning to their homes, and 〈 in non-Latin alphabet 〉 , a return from strangers to ones own home is thus styled.
[ i] V. 25. Having this confidence ] 〈 in non-Latin alphabet 〉 is somewhat an obscure phrase, and may best be explicated by two considerations. First, that 〈 in non-Latin alphabet 〉 signifies hoping with some confidence, answerable to the Heb. 〈 in non-Latin alphabet 〉 which is ordinarily rendered 〈 in non-Latin alphabet 〉 hope, but 2 Kin. 18. 20. 〈 in non-Latin alphabet 〉 persuasion, confidence. So v. 6. 〈 in non-Latin alphabet 〉 , hoping confidently this very thing. So 2 Cor. 1. that which is expressed by 〈 in non-Latin alphabet 〉 I hope, v. 13. is 〈 in non-Latin alphabet 〉 in this persuasion v. 15. Then for the phrase 〈 in non-Latin alphabet 〉 , that is in ordinary construction all one which 〈 in non-Latin alphabet 〉 I know that I hope, or, am persuaded, or, of this I am sure, (so 〈 in non-Latin alphabet 〉 is ordinarily used) that I hope, or am persuaded. And this is very agreeable to the matter in hand, where to comfort them in their sadness for his afflictions, he minds them that, in order to their good, he foresees it very probable that he may be permitted to live, and though he knows not by any certain revelation whether he shall or no, yet this he knows that he hopes, and considering God's dipensations of providence, is verily persuaded (which also includes his desire) of it.
CHAP. II.
1. IF there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies;
2. Fulfill ye my joy, that ye be like minded, having the same love, being of one accord, of one mind.]
[Paraphrase] 1, 2. I therefore conjure you by all those benefies which are afforded us in Christ, by the great joy and pleasure there is in loving one another, by that liberal effusion of graces from the Spirit of God (see note on Act. 2. d.) and by your affection and compassion toward men in calamity, and particularly toward me, at this time a prisoner for Christ, that to all the other matter of rejoicing that I have concerning you, you will add this also, (and so make my joy complete) that you live in unity, loving one another mutually, having as it were the same soul, and so affections and designs, all studying and taking care for this same thing.
3. Let nothing be done through strife or vain-glory, but in lowliness of mind let each esteem other better then themselves.]
[Paraphrase] 3. That ye do nothing out of opposition and contention one against another, nothing ambitiously or ostentatiously, but on the contrary do all things with that quietness and humbleness, as if ye had everyone a better opinion of the others wisdom and piety than his own.
4. Look not every man on his own things, but every man also on the things of others.]
[Paraphrase] 4. And to this end let not men look so intently on those gifts and abilities which they discern in themselves, but let them withal, and much rather, consider the gifts and abilities of other men more eminent then they. And this will be an expedient toward the performing of that which is required, v. 3.
5. Let this mind be in you, which was also in Christ Jesus,]
[Paraphrase] 5. According to the example of Christ,
6. Who being in the [note a] form of God, thought it no robbery to be equal with God:]
[Paraphrase] 6. Who being truly God, thought it no encroachment to be in equality with his father.
7. But [note b] made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:]
[Paraphrase] 7. And yet being thus, (the eternal word of God) he set himself at naught, lessened & humbled himself from the condition of being Lord of all, to that of a subject & ordinary man:
8. And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.]
[Paraphrase] 8. And being by his incarnation thus low, in the nature, all and the outward deportment and guise of a man, he yet humbled himself lower, to death, even the vilest and most cruel death, that in use among the Romans for their slaves, crucifixion.
9. Wherefore God also hath highly exalted him, and given him a name which is above every name;]
[Paraphrase] 9. And for this great act of humility and the divine work of eternal redemption of our souls wrought by him in this state of humiliation, God hath advanced his human nature to the highest degree of glory, and made this God-man the supreme prince of his Church, given him all power in heaven and earth, and to signify that, hath appropriated to him the title of Jesus, the Savior, by way of excellence, that, though other men may have been thus styled from other salvations or deliverances, for which they have been employed by God, as Joshua long before, and after Joshua the Judges were called Savior's, for rescuing the people of Israel from dangers, and delivering them from enemies, yet the eternal salvation Heb. 5. 9. eternal redemption Heb. 9. 12. being wrought only by him, the name which signifies this should belong to him, and to him only.
10. That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth,]
[Paraphrase] 10. A title, or name which includes in it such a singular dignity above all other titles (as concerning man's eternal, and not only some temporal deliverance and salvation) that it, together with the signification of it, is worthy of the most eminent and superlative respect, the lowyest reverence that can be paid by all rational creatures, Angels, men and devils, Luk. 4. 36.
11. And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.]
[Paraphrase] 11. And his doctrine and faith and sovereignty be received and embraced by all nations of the world, to the honor of God the Father, who hath thus sent him, and thus ordered his humility and exaltation.
12. Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence; work out your own salvation with [note c] fear and trembling.]
[Paraphrase] 12. And therefore, my dear brethren, as ye have hitherto done all that I have commanded you, so I still beseech you, that now in time of my absence ye will be much more diligent then when I was present with you ye were, to perfect the good work which ye have begun, viz. a pious Christian course, (see note on Rom. 10. a.) making your performances agreeable to your resolutions, and never giving over till ye are landed safe at eternal bliss, and to that end using all possible diligence, and solicitude, and care that ye be not wanting to yourselves;
13. For it is God which [note d] worketh in you both to will and to do of his good pleasure.]
[Paraphrase] 13. Upon this very consideration, on which some are secure and negligent, because both to that good resolution and to every good performance you are enabled by God, who doth what he doth of his free undeserved mercy to you, by his preventing and assisting grace, without any merit of yours to deserve it from him, and consequently may justly be expected to withdraw all from them that walk negligently before him.
14. Do all things without murmurings and disputings.]
[Paraphrase] 14. And let your obedience be cheerful, without any querulousnesse, or reluctances, without questioning or disputing of commands.
15. That ye may be blameless and harmless,] the sons of God, without rebuke in the midst of a crooked and perverse nation, among whom ye shine as lights in the world:
[Paraphrase] 15. That ye may be unreprovable before men and God,
16. Holding forth the word of life, that I may rejoice in the day of Christ, that I have not run in vain, neither labored in vain.]
[Paraphrase] 16. Persevering in the acknowledgment and practice of the Christian doctrine, which will be matter of great comfort to me, and rejoicing in the great day of retributions, that my Apostleship hath been so successful among you.
17. Yea, and if I be [note e] offered upon the sacrifice and service of your faith, I joy and rejoice with you all.]
[Paraphrase] 17. And if, as in the Law the wine was poured out on the sacrifice, so it fall out that my blood, like wine, be poured out for the offering you up a sacrifice to God, that is, in bringing you in to the faith, this will be matter of infinite joy unto me.
18. For the same cause also do ye joy and rejoice with me.
19. But I trust in the Lord Jesus to send Timothy shortly unto you, that I also may be of good comfort when I know your state.
20. For I have no [note f] man like minded, who will † naturally care for your state.]
[Paraphrase] 20. For I have no man that I can fully trust to tend your business entirely, unless it be Timothy.
21. For all seek their own, not the things which are Jesus Christ's.]
[Paraphrase] 21. For divers of those which were assistant to me in preaching the Gospel have left me, and betaken themselves to their several affairs: see note on 1 Tim. 3. a.
22. But ye known the proof of him, that as a son with the father he hath served me in the Gospel.]
[Paraphrase] 22. But for Timothy you know what experience I have had of him, how in the preaching the Gospel he assisted me, taking all the pains of a servant, and paying me all the obedience and willingness and love of a son to a father.
23. Him therefore I hope to send presently, so soon as I shall see how it will go with me.]
[Paraphrase] 23. Him therefore I mean to dispatch to you, as soon as I discern what is now likely to befall me, how I shall presently be disposed of here.
24. But I trust in the Lord that I also myself shall come shortly.]
[Paraphrase] 24. And through God's mercy I verily hope and persuade myself that I shall soon be set at liberty, and so come to you personally within a while.
25. Yet I supposed it necessary to send to you Epaphroditus, my brother and companion in labor, and fellow-soldier, but your messenger, and he that ministered to my wants.]
[Paraphrase] 25. In the mean time I thought it necessary to return to you Epaphroditus, one that hath been my partner of labor and danger also, and is your Bishop, set over your Church (see note on Rom. 16. b.) and he which by you hath been enabled to relieve me in my necessities.
26. For he longed after you all, and was full of heaviness, because that ye had heard that he had been sick.]
[Paraphrase] 26. For he had an earnest desire to return to you, and was exceedingly disquieted to think what sorrow the report of his sickness brought to you.
27. For indeed he was sick nigh unto death, but God had mercy on him: and not on him only, but on me also, [lest I should have sorrow upon sorrow.]
[Paraphrase] 27. not permitting me to be overburthened with the addition of one grief unto another, his death to my imprisonment.
28. I sent him therefore the more carefully, that when ye see him again, ye may rejoice, and that I may be the less sorrowful.]
[Paraphrase] 28. In which respect I was the more careful to send him, that ye may see how well he is recovered, and be cheered up concerning him, and that the knowledge of that may remove a sorrow from me, who have had an accession to my sorrow from his danger, by thinking what sadness the news of it would cost you.
29. Receive him therefore in the Lord with all gladness, and hold such in reputation:
30. Because for the work of Christ he was • igh unto death, [note g] not regarding his life to supply your lack of service toward me.]
[Paraphrase] 30. For it was in the cause of Christ, in the preaching of the Gospel, that he was in danger of death, seating no value on his life, that he might bring me relief, and so do that which you, by reason of your absence and far distance, were not able to do. See note on Mar. 12. b.
Annotations on the Epistle to the Philippians. Chap. II.
[ a] V. 6. Form of God 〈 in non-Latin alphabet 〉 signifies not only an external and accidental form, as Mar. 16. 12. nor at all an image or picture (as 〈 in non-Latin alphabet 〉 seems to do, Rom. 2. 20. 2 Tim. 3. 5. and is rendered by Hesychius 〈 in non-Latin alphabet 〉 , [note a] personation or image ) but it is taken also in good authors for an internal essential form or being. Thus in Aeschylus, speaking of 〈 in non-Latin alphabet 〉 , they are, saith he,
[ b] V. 7. Made himself of no reputation] 〈 in non-Latin alphabet 〉 signifies to lessen, diminish; so Phavorinus, 〈 in non-Latin alphabet 〉 , to suffer or underge diminution: so the Hebrew 〈 in non-Latin alphabet 〉 , which Ier. 14. 4. and 15. 9. is rendered 〈 in non-Latin alphabet 〉 to empty, is Joel 1. 10, 12. Nehom. 1. 4. 〈 in non-Latin alphabet 〉 to diminish, and Hos. 4. 3. 〈 in non-Latin alphabet 〉 , to make little.
[ c] V. 12. Fear and trembling ] That the phrase 〈 in non-Latin alphabet 〉 , with fear and trembling, signifies 〈 in non-Latin alphabet 〉 with humility, is ordinarily said from the Ancients, and is confirmed by S. Chrysostom's, using it of the Angels, 〈 in non-Latin alphabet 〉 , the Angelical powers assist with fear and trembling, the Cherubims hide their faces, the Seraphims cry with trembling, holy, holy, holy Lord, &c. And thus it may here have a very commodious sense, so as to be answerable to those words in the second part of this speech v. 13. for God worketh in you to will and to do, of his good pleasure, which is a foundation of all humility. But the notion of the phrase in other places of these books seems to imply something more, not only lowliness of mind, but diligence and caution, and solicitude, and fear of displeasing, as a qualification of obedience, (and so fearing the Lord with all the heart and soul, Deut. 10. 12. consists in keeping his commandments, &c.) such as will be required to render it acceptable to God. Thus Ephes. 6. 5. Servants, obey your masters with fear and trembling, that is, a very great fear of offending, terror, or trembling lest they should do anything amiss. So 2 Cor. 7. 15. upon S. Paul's orders of severity v. 9. either delivered by Titus, or made known to him by S. Paul v. 14. (and so he an officer of S. Paul's, sent to see how they behaved themselves under it) Titus tells him of the Corinthians obedience ( 〈 in non-Latin alphabet 〉 again) 〈 in non-Latin alphabet 〉 , how with fear and trembling ye received him, that is, entertained him and his message from Paul with all readiness of obedience, all diligence, and fear, and zeal v. 11. to approve your selves unto him. Thus 〈 in non-Latin alphabet 〉 in fear signifies, 1 Pet. 1. 17. with all diligence and care to approve themselves to God; and so 2 Cor. 7. 1. in the fear of God is the qualification of their cleansing from all filthiness, and perfecting holiness: and Heb. 12. 28. as the qualification of serving God acceptably is added 〈 in non-Latin alphabet 〉 with reverence and fear; and that backed with the consideration of, Our God is a consuming fire. And accordingly the worshippers of God, the pious among the Gentiles, are called 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , men of reverence and fear, their fear signifying their solicitude and diligence to please God, wherein their piety consisted. And so 1 Pet. 3. 15. 〈 in non-Latin alphabet 〉 ready (as servants are to be at every call) to give answer to everyone that asks you an account of the hope in you, (that is, to confess Christ even in persecutions and dangers) with meekness and fear, as with all meekness to men, so with all care to approve yourselves to God. And thus it is here set as the qualification of godly obedience, As, saith he, you have always obeyed—so, &c. work out—with fear and trembling, 〈 in non-Latin alphabet 〉 v. 14. without murmurings & disputings, which are the worst evidences of an untoward obedience, and so most contrary to the sincere diligence and zeal to God's service, meant by the fear and trembling.
[ d] V. 13. Worketh in you both to will— ] The word 〈 in non-Latin alphabet 〉 that worketh being joined with 〈 in non-Latin alphabet 〉 in you on one side, and with 〈 in non-Latin alphabet 〉 of his good pleasure on the other side, must in reason so be interpreted, as shall be most directly answerable to the exhortation given to them, v. 12. of working out their own salvation with fear and trembling. To which it will be consequent, that as this which is done by God is done of his own free mercy, without any merit of ours which may claim it from him, and therefore requires not only our humility, but our diligence, and caution, and solicitude, and fear of displeasing so gracious a father, who may, if he be provoked by our unworthiness, withdraw it from us; so it is not to be conceived to be wrought by God in such an irresistible manner, as that it shall be impossible for those in whom God thus works to contradict or resist his working. For if it were so, there could be no place for the exhortation to do that, which could not be otherwise, to work out their own salvation, &c. To work then in us the 〈 in non-Latin alphabet 〉 the willing and the acting, or operating, is the giving us that strength, working in us those abilities which are required to our willing, or working, as necessary to prepare and assist us to do either. So (God's 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , gifts and operations, being all one) 〈 in non-Latin alphabet 〉 , to give to serve him Luk. 1. 74. signifies his affording that grace which enable us to serve him, not which forceth or necessicateth us to do so. The Kings MS. here adds the word 〈 in non-Latin alphabet 〉 by his power, which as it agrees well with this sense, so hath it a farther energy in it, to encourage our diligence. which is wont to be disheartened by the difficulty and impossibility of the task. Be we never so weak and insufficient of our selves, God hath all-sufficient strength, and by that strength of his he worketh in us the willing and the doing: and so if we be not wanting to ourselves, but work, and work out our own salvation with all diligence, we shall have no reason to complain of want of strength, we are able to do what he requires of us, 〈 in non-Latin alphabet 〉 , through him that strengthnethus.
[ e] V. 17. Offered upon the sacrifice ] The word 〈 in non-Latin alphabet 〉 denotes the pouring out of wine upon the sacrifice; 〈 in non-Latin alphabet 〉 , the effusion of wine on the sacrifices, saith Ammonius of 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , saith Hesychius, wine poured out on the sacrifice. This wine being thus offered up to God is said to cheer the heart of God, Iud. 9. 13. And to this S. Paul here compares the effusion of his own blood, which is most fitly resembled by wine. And the words that follow, make the resemblance complete. For the bringing in of men to the faith of Christ, to the embracing and receiving the Gospel, is elsewhere compared to a Sacrifice, Rom. 12. 1. your bodies a living sacrifice, and 15. 16. and offering of the Gentiles acceptable, &c. And a Sacrifice being first killed, then dressed and prepared by the Priests and Levites, the former of these is called 〈 in non-Latin alphabet 〉 , the latter 〈 in non-Latin alphabet 〉 , and both are made use of here, the sacrifice, and the service of their faith: where their faith signifying their receiving of the Gospel, the converting them is this 〈 in non-Latin alphabet 〉 , sacrifice of their faith; and the farther labor bestowed upon them (in the confirming and fitting them for this honorable employment of being offered up to God a living sacrifice,) is the 〈 in non-Latin alphabet 〉 the service, and Paul's spending his life, shedding his blood in the employment, is the pouring out the wine on the sacrifice. Thus 2 Tim. 4. 6. speaking of his sufferings and danger under Nero, 〈 in non-Latin alphabet 〉 , saith he, I am already poured out.
[ f] V. 20. Noman like-minded ] The notion of 〈 in non-Latin alphabet 〉 among Greek authors is clear all one with 〈 in non-Latin alphabet 〉 , equal to my soul, a second self, most dear to me, such as Patroclus to Achilles in Homer, whom, saith he, I love 〈 in non-Latin alphabet 〉 equal to my head, or life. Thus also the Greek interpreters of the Psalms use it Psal. 55. 14. 〈 in non-Latin alphabet 〉 , thou my companion, my guide, and my known friend. This therefore in all reason is to be the meaning of it here also, not to express what care Timothy had of the Philippians (for that is said in the next words, 〈 in non-Latin alphabet 〉 , who will sincerely take care of your affairs ) but how dearly valued he was by Paul, so that when he came to them, they should think a second Paul was come to them. If there were any difficulty in this rendering or place for conjecture, a man might guess S. Paul to have written either 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , the first used by this Apostle in this Epistle, c. 4. 3. 〈 in non-Latin alphabet 〉 , true yoke-fellow, and the latter of the same signification, he that draws in another yoke. So I suppose the Gloss in Hesychius must be read, not 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 , and so in Phavorinus also. But there is no reason to doubt the reading 〈 in non-Latin alphabet 〉 , nor to fly to this or any other uncertain conjecture.
[ g] V. 30. Not regarding ] The word 〈 in non-Latin alphabet 〉 is not ordinarily to be met with, unless in Hesychius and Phavorinus and other Glossaries, which seem not only to have taken it from hence, but also to have read the word 〈 in non-Latin alphabet 〉 (though the impressions have it otherwise) for they place it betwixt 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , which would not be done according to the order of the letters, if it had been 〈 in non-Latin alphabet 〉 . It is therefore very probable that the reading here should be 〈 in non-Latin alphabet 〉 so 〈 in non-Latin alphabet 〉 in Aristophanes is 〈 in non-Latin alphabet 〉 he that casts himself into danger (in which sense we have 〈 in non-Latin alphabet 〉 , 2 Mac. 14. 38.) which is the very notion of this word in Hesychius, 〈 in non-Latin alphabet 〉 , one that gives himself up to death, for so saith Phavorinus the phrases are usual, 〈 in non-Latin alphabet 〉 I venture, or gage, my head, 〈 in non-Latin alphabet 〉 I lay any money. This in Plutarch, 〈 in non-Latin alphabet 〉 , to be more venturous in fighting than ordinary, and in Pliny's Epistles, parabola, that is periculosa. So doth Chrysostom expound this place, 〈 in non-Latin alphabet 〉 , he gave himself up to suffer whatsoever should be necessary, and again, 〈 in non-Latin alphabet 〉 , contemning death. So Theophylact, 〈 in non-Latin alphabet 〉 , despising all danger, and 〈 in non-Latin alphabet 〉 , he threw himself upon death, and at length 〈 in non-Latin alphabet 〉 , the very expressions that are set by the Glossaries to explain 〈 in non-Latin alphabet 〉 . For the explaining of this the learned Isaac Casaubon in Epist. 438. saith that he found in Puteans copy this reading, with this interpretation to it, Parabolanus fuit de anima sua, in the same manner as in Iustinians Code they that go to them that are sick of the plague are called parabolani and paraborarii.
Annotations on the Epistle to the Philippians. Chap. II.
[ a] V. 6. Form of God 〈 in non-Latin alphabet 〉 signifies not only an external and accidental form, as Mar. 16. 12. nor at all an image or picture (as 〈 in non-Latin alphabet 〉 seems to do, Rom. 2. 20. 2 Tim. 3. 5. and is rendered by Hesychius 〈 in non-Latin alphabet 〉 , [note a] personation or image ) but it is taken also in good authors for an internal essential form or being. Thus in Aeschylus, speaking of 〈 in non-Latin alphabet 〉 , they are, saith he,