--- title: "Commentary Critical and Explanatory on the Whole Bible" author: "Robert Jamieson, A. R. Fausset and David Brown" languages: [en] shelf: "Commentaries" section: 778 of 927 url: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/778/ cite: "Robert Jamieson, A. R. Fausset and David Brown, Commentary Critical and Explanatory on the Whole Bible, section 778. Scriptura (scriptura.si), https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/778/" --- # Commentary Critical and Explanatory on the Whole Bible *Robert Jamieson, A. R. Fausset and David Brown* The Victorian standard commentary, critical and practical, from Genesis to Revelation. ## 778. Philippians · 7 of 8 Source: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/778/ · cite a paragraph as https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/778/#p-N [¶0] Clement--bishop of Rome shortly after the death of Peter and Paul. His Epistle from the Church of Rome to the Church of Corinth is extant. It makes no mention of the supremacy of the See of Peter. He was the most eminent of the apostolical fathers. Alford thinks that the Clement here was a Philippian, and not necessarily Clement, bishop of Rome. But Origen [Commentary, John 1:29] identifies the Clement here with the bishop of Rome. [¶1] in the book of life--the register-book of those whose "citizenship is in heaven" ([Lu 10:20]; [Php 3:20]). Anciently, free cities had a roll book containing the names of all those having the right of citizenship (compare [Ex 32:32]; [Psa 69:28]; [Eze 13:9]; [Da 12:1]; [Re 20:12]; ). [¶2] 4. ([Is 61:10].) [¶3] alway--even amidst the afflictions now distressing you ([Php 1:28-30]). [¶4] again--as he had already said, "Rejoice" ([Php 3:1]). Joy is the predominant feature of the Epistle. [¶5] I say--Greek, rather, "I will say." [¶6] 5. moderation--from a Greek root, "to yield," whence yieldingness [Trench]; or from a root, "it is fitting," whence "reasonableness of dealing" [Alford], that considerateness for others, not urging one's own rights to the uttermost, but waiving a part, and thereby rectifying the injustices of justice. The archetype of this grace is God, who presses not the strictness of His law against us as we deserve ([Psa 130:3], ); though having exacted the fullest payment for us from our Divine Surety. There are included in "moderation," candor and kindliness. Joy in the Lord raises us above rigorism towards others ([Php 4:5]), and carefulness ([Php 4:6]) as to one's own affairs. Sadness produces morose harshness towards others, and a troublesome spirit in ourselves. [¶7] Let ... be known--that is, in your conduct to others, let nothing inconsistent with "moderation" be seen. Not a precept to make a display of moderation. Let this grace "be known" to men in acts; let "your requests be made to God" in word ([Php 4:6]). [¶8] unto all men--even to the "perverse" ([Php 2:15]), that so ye may win them. Exercise "forbearance" even to your persecutors. None is so ungracious as not to be kindly to someone, from some motive or another, on some occasion; the believer is to be so "unto all men" at all times. [¶9] The Lord is at hand--The Lord's coming again speedily is the grand motive to every Christian grace ([Jas 5:8], ). Harshness to others (the opposite of "moderation") would be taking into our own hands prematurely the prerogatives of judging, which belongs to the Lord alone ([1Co 4:5]); and so provoking God to judge us by the strict letter of the law ([Jas 2:12], ). [¶10] 6. Translate, "Be anxious about nothing." Care and prayer are as mutually opposed as fire and water [Bengel]. [¶11] by prayer and supplication--Greek, "by the prayer and the supplication" appropriate to each case [Alford]. Prayer for blessings; and the general term. Supplication, to avert ills; a special term, suppliant entreaty (see on [Ep 6:18]). [¶12] thanksgiving--for every event, prosperity and affliction alike ([1Th 5:18]; [Jas 5:13]). The Philippians might remember Paul's example at Philippi when in the innermost prison ([Ac 16:25]). Thanksgiving gives effect to prayer ([2Ch 20:21]), and frees from anxious carefulness by making all God's dealings matter for praise, not merely for resignation, much less murmuring. "Peace" is the companion of "thanksgiving" ([Php 4:7]; [Col 3:15]). [¶13] let your requests be made known unto God--with generous, filial, unreserved confidence; not keeping aught back, as too great, or else too small, to bring before God, though you might feel so as to your fellow men. So Jacob, when fearing Esau ([Ge 32:9-12]); Hezekiah fearing Sennacherib ([2Ki 19:14]; [Psa 37:5]). [¶14] 7. And--The inseparable consequence of thus laying everything before God in "prayer with thanksgiving." [¶15] peace--the dispeller of "anxious care" ([Php 4:6]). [¶16] of God--coming from God, and resting in God ([Joh 14:27]; ; [Col 3:15]). [¶17] passeth--surpasseth, or exceedeth, all man's notional powers of understanding its full blessedness ([1Co 2:9], ; [Ep 3:20]; compare [Pr 3:17]). [¶18] shall keep--rather, "shall guard"; shall keep as a well-garrisoned stronghold ([Is 26:1], ). The same Greek verb is used in [1Pe 1:5]. There shall be peace secure within, whatever outward troubles may besiege. [¶19] hearts and minds--rather, "hearts (the seat of the thoughts) and thoughts" or purposes. [¶20] through--rather as Greek, "in Christ Jesus." It is in Christ that we are "kept" or "guarded" secure. [¶21] 8. Summary of all his exhortations as to relative duties, whether as children or parents, husbands or wives, friends, neighbors, men in the intercourse of the world, &c. [¶22] true--sincere, in words. [¶23] honest--Old English for "seemly," namely, in action; literally, grave, dignified. [¶24] just--towards others. [¶25] pure--"chaste," in relation to ourselves. [¶26] lovely--lovable (compare [Mr 10:21]; [Lu 7:4], ). [¶27] of good report--referring to the absent ([Php 1:27]); as "lovely" refers to what is lovable face to face. [¶28] if there be any virtue--"whatever virtue there is" [Alford]. "Virtue," the standing word in heathen ethics, is found once only in Paul's Epistles, and once in Peter's ([2Pe 1:5]); and this in uses different from those in heathen authors. It is a term rather earthly and human, as compared with the names of the spiritual graces which Christianity imparts; hence the rarity of its occurrence in the New Testament. Piety and true morality are inseparable. Piety is love with its face towards God; morality is love with its face towards man. Despise not anything that is good in itself; only let it keep its due place. [¶29] praise--whatever is praiseworthy; not that Christians should make man's praise their aim (compare [Joh 12:43]); but they should live so as to deserve men's praise. [¶30] think on--have a continual regard to, so as to "do" these things ([Php 4:9]) whenever the occasion arises. [¶31] 9. both--rather, "The things also which ye have learned ... these practice"; the things which besides recommending them in words, have been also recommended by my example, carry into practice. [¶32] heard--though ye have not yet sufficiently "received" them. [¶33] seen--though ye have not as yet sufficiently "learned" them [Bengel]. [¶34] and--"and then," as the necessary result ([Php 4:7]). Not only "the peace of God," but "the God of peace" Himself "shall be with you." [¶35] 10. But--transitional conjunction. But "now" to pass to another subject. [¶36] in the Lord--He views everything with reference to Christ. [¶37] at the last--"at last"; implying he was expecting their gift, not from a selfish view, but as a "fruit" of their faith, and to "abound" to their account ([Php 4:11], ). Though long in coming, owing to Epaphroditus' sickness and other delays, he does not imply their gift was too late. [¶38] your care ... hath flourished again--Greek, "Ye have flourished again (revived, as trees sprouting forth again in spring) in your care for me." [¶39] wherein ye were also careful--in respect to which (revival, namely, the sending of a supply to me) "ye were also (all along) careful, but ye lacked opportunity"; whether from want of means or want of a messenger. Your "lack of service" ([Php 2:30]), was owing to your having "lacked opportunity." [¶40] 11. I have learned--The I in Greek is emphatical. I leave it to others if they will, to be discontented. I, for my part, have learned, by the teaching of the Holy Spirit, and the dealings of Providence ([He 5:8]), to be content in every state. [¶41] content--The Greek, literally expresses "independent of others, and having sufficiency in one's self." But Christianity has raised the term above the haughty self-sufficiency of the heathen Stoic to the contentment of the Christian, whose sufficiency is not in self, but in God ([2Co 3:5]; [1Ti 6:6], ; [He 13:5]; compare [Jr 2:36]; 45:5). [¶42] 12. abased--in low circumstances ([2Co 4:8]; , ). [¶43] everywhere--rather, "in each, and in all things" [Alford]. [¶44] instructed--in the secret. Literally, "initiated" in a secret teaching, which is a mystery unknown to the world.