reason has led him to mention them specific- | claimed by the Romish Church and others as ally by their titles, he nevertheless places them after the body of the church; not, perhaps, with any special purpose, but simply because neither in his mind nor in that of his readers had church offices become associated with any notions of superiority. 66 the peculiar prerogative of the clergy, has no warrant in the New Testament. The benedictions of the apostles are simply prayers, and nothing more; and there is no reason to suppose that one Christian has any more right to use them than another. From God our Father and from the Lord Jesus Christ. What a strong, though purely incidental, proof of the divinity of Christ is the combination of his name with that of God the Father in such forms of blessing! What pious Jew, with his lofty conception of the One God, could have combined any inferior name with that sacred name in prayer? The attempt to weaken the force of this form of words by interpreting it to mean "from our Father and (the Father of) the Lord Jesus Christ," is so evidently a makeshift, as to enhance the force of the argument from the usual conjunction of the two names. 3-11. THANKSGIVING FOR THEIR FELLOWSHIP, AND PRAYER FOR THEIR RICHER. DEVELOPMENT IN KNOWLEDGE AND DISCERNMENT. - The apostle now proceeds to express his great joy over the favorable con 2. Grace be unto you, and peace. The greeting is substantially the same as in all the other epistles, except Colossians and First and Second Thessalonians. It is the distinctively Christian form of salutation, blending together and at the same time spiritualizing both the Greek and Hebrew modes. The Greek said 'greeting" (xaipeiv), a form which is found also in Acts 15:23; 23: 26, and in James 1: 1. The Christians seem generally to have shrunk from this form as having a savor of heathenism, and they substituted for it the word 'grace' (xápis), which, in the Greek, resembles the ordinary word in sound, while it carries the thought infinitely higher, to that disposition of God and Christ from which all our blessings flow. To this word 'grace' they added the word 'peace,' which the Hebrews were accustomed to use whenever they met each other, saying, "Peace to thee," meaning pros-dition of the Philippian Church (3, 4), which perity, every kind of good, but which had become sanctified on the lips of Christ to a still higher significance, when he said: "My peace I give unto you: not as the world giveth (by compliment, in mere words), give I unto you." (John 14: 27.) Hence, these two expressions combined denote all spiritual and temporal blessings (peace) from grace, or the undeserved favor of God as their source. "Thus are the forms of common life hallowed by Christian love, and a passing courtesy is transformed into a prayer for heavenly blessings." As we see from the similar salutations of Peter and Jude, where the sentence is completed, the salutation of Paul must be regarded as a prayer, and the verb to be supplied is optative, not imperative. See Winer, p. 585, and 1 Peter 1: 2, "be multiplied." The imperative mood would imply an authority to bestow blessings, which, while it is has continued from his first acquaintance with them until the present moment (5-8); and he prays that this spiritual prosperity may increase yet more and more, until, richly developed in love, knowledge, and spiritual sensibility (9), they shall be prepared, at the great day of judgment, to glorify God by the rich fruitage of righteousness which their lives shall then exhibit (10, 11). 、 3. I thank my God. For similar expressions, compare Rom. 1:8; 1 Cor. 1:4; Eph. 1: 16; Col. 1: 3; 1 Thess. 1: 2; 2 Thess. 1:3; Philem. 4. He is grateful to God for all the good he sees in the church, the credit for which does not belong to men, but to him who worketh in us "both to will and to do of his good pleasure." (2:13.) What a sense of the nearness of the divine presence in the appropriating words 'my God'! How much he felt bound to give thanks to God in the case of this particular church appears from the words that follow. Upon1 every remembrance of you -a rendering forbidden by the article (Winer, p. 111)—rather, as in the Revised Version, Upon all my remembrance of you. Paul declares that his whole remembrance of the Philippian Church fills him with gratitude. As he glances back to the beginning of his acquaintance with them, and reviews his entire remembrance of them up to the present hour, he finds occasion for nothing but thankfulness. See 2 Cor. 8: 1, seq. 4. Always in every prayer making request with joy. He here states the occasion when this gratitude finds expression-in every prayer' for them. He never prays for them without giving thanks. His whole remembrance causes gratitude, and this finds expression in every prayer. The next words describe a feature of his prayers for the Philippian Church, that he mentions in no other epistle. His prayer for them was the outflowing of an entirely joyful heart. How often he prayed for his brethren with grief and tears, but not so for this beautiful church! For them he made the request 'with joy,' for there was nothing in their condition to hinder emotions of gratitude and praise. In these words he strikes the keynote of the Epistle. As Bengel well says, "The whole Epistle is summed up in the words: I rejoice, do ye rejoice." See ver. 18, 25; 2: 2, 19, 28; 3: 1; 4: 1, 4. The word for 'joy' occurs in all thirteen times in the course of this letter. 5. For your fellowship. This was the special element in his remembrance which caused his unalloyed gratitude. It is very difficult to find an exact equivalent in English for the word translated 'fellowship' (xowvwvía), though that word answers better than any other. It means a sharing in anything or participating with any one. Out of this primary meaning grows the occasional signification of gift or contribution. Meyer and Cremer deny 1 We have here, and in ver. 5, the same Greek preposi- | tion, although in one case it is rendered "upon," and in the other "for." It does not, however, have a different significance in the two cases, as the translation would | 4 always in every supplication of mine on behalf of 5 you all making my supplication with joy, for your fellowship in furtherance of the gospel from the that it ever has such a meaning; but see Rom. 15: 26; 2 Cor. 9: 13, where any other interpretation is artificial. Some have taken the meaning here to be "gift," but it is impossible that Paul should have expressed such excessive gratitude merely for a material contribution to his support. Those who insist that he must refer to the gifts of the church, because otherwise he would have made no acknowledgment of their kindness at the opening of his letter, and such omission would be a breach of courtesy, apply to the apostle a merely conventional rule, the authority of which he nowhere recognizes. To him the close of the letter seemed the proper place for such acknowledgments, and there he has expressed most fully and beautifully his appreciation of the aid which the Philippian Church sent him. On the other hand, Paul regarded the opening of his Epistle as a place for higher considerations than mere personal matters, and so here he expresses his gratitude for their 'fellowship in the gospel,' that is, their participation in the work of spreading it, their unity of faith and love in carrying it forward. The Revised Version translates the words more accurately than the Common Version, fellowship in furtherance of the gospel, for it was not participation in gospel privileges, but fellowship in gospel work of which Paul was thinking. He was thankful that they were so united in gospel service. They had always participated in efforts to extend the gospel, and it was this beautiful spirit of unity in which all distinctions were melted, this common interest for the success of the gospel, which won the apostle's admiration and inspired him with such constant thankfulness to God. "The communion of saints was with them a point of practice, as well as an article of belief." See ver. 27 From the first day until now. Even at the very first the preaching of the gospel in Philippi had been followed by marked results (Acts 16: 13, seq.), but Paul, by the suggest, but in both designates the basis of the action, His thanksgiving is based in general upon his remem brance of them, and in particular upon one special feature of that remembrance-their fellowship. 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: 7 Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in 6 first day until now; being confident of this very thing, that he who began a good work in you will 7 perfect it until the day of Jesus Christ: even as it is right for me to be thus minded on behalf of you all, because 1 I have you in my heart, inasmuch as, both 1 Or, ye have me in your heart. words until now,' suggests that a similar spirit had characterized the church during its whole history. 6. Being confident of this very thing. Paul now glances into the future, and expresses his hopefulness about that. His remembrance was all joy, his anticipation all hope. That he (that is, God), which hath begun (Revised Version, began)a good work (the fellowship spoken of), will perform it-more accurately, as in the Revised Version, will perfect or complete it. The verb in the original signifies to bring to an end, to make complete. Until the day of Jesus Christ. The "day of Jesus Christ," or 'day of the Lord," is a New Testament phrase for the day of judgment. Compare 1 Cor. 5: 5; 2 Cor. 1: 14; 1 Thess. 5:2; 2 Peter 3: 10. The good work begun is not finished at once, but gradually, and reaches its completion only in eternity. Some have inferred from this reference to the day of judgment that Paul supposed it near at hand. Instead of saying that God would carry forward his good work in the hearts of the Philippians until the day of death, which would appear to be the natural terminus-the hour we always have in mind-he says 'until the day of Jesus Christ'; and some able commentators have discovered in this and kindred allusions to that day an expectation of its immediate coming. But such a conclusion is unwarranted. In Paul's thought the day of judgment was paramount; we dwell much on the hour of death; he never does. His thoughts overleap all intervening events and spring forward to that longed for day of the Lord's appearing. Even when close upon the hour of his martyrdom he still continues to look forward far beyond the immediate prospect. While he gladly welcomes the release 1 The more classical Greek construction would be either the accusative díkalov èué, or the nominative δίκαιος ἐμί. 2 The preposition nép, implies a favorable opinion; Tepi would be used to express simply the idea "about," without any added suggestion. 66 from earthly labors and hardships, he looks beyond the immediate future to "that day," when the crown "laid up" shall be given to him. See 2 Tim. 4:6, seq. For further remarks on this subject, see 4: 5. Calvin has some beautiful and suggestive thoughts upon this distant outlook of the apostle. Although those who have been freed from the mortal body do no longer contend with the lusts of the flesh, but are, so to express it, beyond the reach of a single dart, yet there will be no absurdity in speaking of them as in the way of advancement, inasmuch as they have not yet reached the point at which they aspirethey do not yet enjoy the felicity and glory which they have hoped for; and, in fine, the day has not yet shone, which is to discover the treasures which lie hid in hope. And in truth, when hope is treated of, our eyes must always be directed forward to the blessed resurrection, as the grand object in view.” 7. Even as it is meet (or, right1) for me to think this of you all. He is justified in his confidence about their future from the signs of the Christian life which the Philippians have already exhibited. He has it indelibly inscribed upon his heart how in the past they have co-operated with him in all his efforts, and sympathized with him in all his sufferings for the gospel; and as his prayer (ver. 4) embraced them all, so also does his hope-he thinks this of them all. Because I have you in my heart. They are such Christians that he has taken them into his very heart-they have proved worthy of his deepest love; and hence he looks hopefully toward their future. That he had not taken them into his heart without reason, but in consequence of their Christian character, appears from the following words: Inasmuch as both in my the Authorized and Revised Versions cannot be justified in view of the context, the singular number 'heart,' and the order of the words. Of course, grammatically it is correct. 4 The Greek particles re, kai, show that we have here two related notions of which the second is the more 3 The alternative rendering upon the margin of both important. The first notion is contained in the words, my bonds, and in the defence and confirmation of the gospel, ye all are partakers of my grace. 8 For God is my record, how greatly I long after you all in the bowels of Jesus Christ. bonds, and in the defence and confirmation of the gospel, ye all are partakers of my grace. Some connect these words differently both with each other and with the preceding words; thus, Because I have you in my heart, both in my bonds, and in the defence and confirmation of the gospel, ye all being partakers with me of grace. According to this arrangement we have here expressed the greatness of the apostle's love. He thinks of them even amid the trials of his imprisonment, and his arduous labors in behalf of the gospel. None of these things could divert his thoughts from them, or weaken the strength of his attachment to them. This view of the passage has the sanction of many eminent expositors, Dr. Hackett among the number. But the other arrangement of the words, which is that of both the Common and the Revised Versions, is to be preferred. According to that, Paul expresses here the reason of his great love for the Philippians. He has them in his heart, because they have always been in such close and tender sympathy with him in all his labors and sufferings. They had endeavored to alleviate his sufferings while a prisoner, and to sustain and encourage his efforts in defending and advancing the cause of Christ. How, then, could such a greathearted man as Paul help taking them into his very heart after such manifestations of love, or entertain other than the most hopeful views of their future after such convincing evidences of Christian fellowship? The 'defence and confirmation' describes the twofold method of prosecuting the work of the gospel, by answering objections and removing obstacles and prejudices—the defence: and by establishing and confirming the faith of believers, so that they may become "grounded and settled "the confirmation. We have an example of the defence of the gospel in Acts 28 17-24, and a notable illustration of its confirmation in Paul's letters to the various churches. In all this experience the Philippians have been partakers, with the apostle in in my bonds and in the defence and confirmation of the gospel, ye all are partakers with me of grace. 8 For God is my witness, how I long after you all in the grace of God, for Paul regarded it as a grace to be permitted to preach the gospel (see Eph. 3: 8), and to suffer for it. See ver. 29, where the words "it is given" hint in the original at the divine favor in the privilege. This special favor of God the Philippians had shared by participating so zealously in the apostle's work and trials. They had ministered to him in bonds, and sustained his spirit in his vast labors, and it was entirely in harmony with Paul's noble nature, to dignify their sympathy by suggesting that it was all a mark of the divine favor. Thus their work was elevated to a lofty plain, and they were encouraged to enter with alacrity upon future tasks. The word 'partakers' by its similarity of sound and meaning in the original with the word translated 'fellowship' (ver. 5), brings again vividly before the mind that beautiful spirit of fraternity which characterized the church; their fellowship with each other was also a fellowship with the apostle. 8. For God is my record (or, witness). For similar forms of attestation, see Rom. 1: 9; 2 Cor. 1: 23; 1 Thess. 2:5, 10. How greatly I long after you all in the bowels of Jesus Christ. These words confirm his previous statement, that he has them in his heart, by a striking metaphor-I not only have you in my heart, but that heart is the very heart of Christ himself, who abides within me (Gal. 2: 20), and whose heart beats in my bosom. The word 'bowels' is very common with Paul, and is borrowed from the Hebrew. It has not a pleasant sound in English, and the Revised Version has put "tender mercies" in its place, but this destroys the apostle's image entirely, and gives us prose instead of poetry. The word heart would be a better rendering, although not quite so accurate as 'bowels,' for it would harmonize better with our modes of speech. We express by this word that idea of sympathy and tender affection which the Hebrew conveyed by the word bowels. Generally Paul says "in Christ," simply; but he doubtless chose this special word because he ployment. The single article before the two words ' defence and confirmation,' combine them into a single in my bonds,' which describe the apostle's condition, the second in the combined expression 'the defence and confirmation of the gospel,' which describes his em- conception. 9 And this I pray, that your love may abound yet more and more in knowledge and in all judgment; 10 That ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ; 1 9 the tender mercies of Christ Jesus. And this I pray, that your love may abound yet more and more in 10 knowledge and all discernment; so that ye may 1 approve the things that are excellent; that ye may be sincere and void of offence unto the day of Christ; 1 Or, prove the things that differ. wished to give peculiar warmth and tender- ious life of the Philippian Church-the more ness to his language. 9. And this I pray. Having stated the cause of the thankfulness expressed in ver. 3, he now gives the purport of the prayer alluded to in ver. 4. It is Paul's way in writing to the churches, first of all, to praise their characteristic excellencies, and then to suggest their characteristic defects. So here he begins by extolling the fellowship of the church, and then delicately hints at their need of greater knowledge and judgment by telling them that the increase of their love in these particulars forms the subject of his constant prayer. Your love. This word denotes that inward state of the soul already described as 'fellowship.' Love is not exactly identical with fellowship, but rather its root and support, so that while recalling the latter word it suggests at the same time the source of that beautiful fraternity. The Greek word here used (ȧyaný), though the usual one in the New Testament, is not found in profane writers, and was apparently coined by the Alexandrian translators of the Old Testament. The ordinary Greek terms for love seem to have been too weak to express the Hebrew conception, for while the Greek language had the strongest expressions of hatred and enmity, it had no words descriptive of love in its divine greatness. May abound1 yet more and more in knowledge and in all judgment. Paul does not pray for a mere increase of their love, for this was already a distinguishing characteristic of the church, but for a development of love in the direction of sound knowledge and right moral perceptions. Their love needed to become more intelligent and discriminating; without knowledge and judgment, love is apt to be misplaced and to become the sport of every impulse. The apostle desires that they shall be able to distinguish the true from the false, and shall not love indiscriminately. "Love without knowledge is blind; knowledge without love is cold." We have probably a hint here of the characteristic defect in the relig thoughful side was still undeveloped—while the Corinthian Church, on the other hand, appears pre-eminently intellectual, but lacking in humility and unity. See 1 Cor. 1: 4-10. The word translated knowledge in the text denotes a full and more complete knowledge. See 1 Cor. 13: 12, where the simple and the compound words appear in a most instructive contrast. The word 'judgment' (Common Version), 'discernment' (Revised Version), signifies discrimination, moral tact (De Wette) that inward perception which guides right in morals as by a kind of instinct. "The soul also hath her senses as well as the body." (Trapp.) The Greek word occurs only here in the New Testament, though a related word appears in Heb. 5: 14, signifying organs of moral sense. Compare Jer. 4: 9. 10. This verse is rendered in two ways: That ye may approve things that are excellent (Common Version; Revised Version), or, That ye may try (prove) the things that differ (margins of both versions). The difference between these two renderings is not important, for both processes must have a place. If we distinguish things that differ, it is for the sake of approving what is excellent, and vice versa, if we approve things that are excellent, it must be in consequence of having distinguished between things that differ. Meyer prefers the first rendering, because it describes a higher moral act, but the second harmonizes better with the word 'judgment,' which suggests a sifting process. In this process, as Bengel well says, we are not merely to distinguish the good from the bad, but the best among the good, whose excellence none but the more advanced perceive. Paul has here given us a true description of Christian wisdom, love growing continually richer in knowledge and moral discernment. That ye may be sincere and without offence describes the result of the moral discipline obtained by exercising the spiritual faculties in distinguishing things that differ. The word 1 The present tense of the verb denotes continuous growth. |