Philippians 4:15-23 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. 15. Nostis autem et vos Philippenses, quod initio Evangelii, qunado exivi ex Macedonia, nulla mecum Ecclesia in ratione dati et accepti, nisi vos soli. 16. For even in Thessalonica ye sent once and again unto my necessity. 16. Nam et Tessalonicam semel atque iterum mihi, quod opus erat, misistis: 17. Not because I desire a gift: but I desire fruit that may abound to your account. 17. Non quia requiram donum, sed requiro fructum, qui exsuperet in rationem vestram. 18. But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God. 18. Accepi autem omnia et abundo, impletus sum, postquam ab Epaphrodito accepi, quai missa sunt a vobis in odorem bonae fragrantiae, sacrificium acceptum gractum Deo. 19. But my God shall supply all your need according to his riches in glory by Christ Jesus. 19. Deus autem meus implebit, quicquid vobis opus est, secundum divitias suas in gloria per Christum Iesum. 20. Now unto God and our Father be glory for ever and ever. Amen. 20. Porro Deo et Patri nostro gloria in secula seculorum. Amen. 21. Salute every saint in Christ Jesus. The brethren which are with me greet you. 21. Salutate omnes sanctos in Christo Iesu. Salutant vos qui mecum sunt fratres. 22. All the saints salute you, chiefly they that are of Cesar’s household. 22. Salutant vos omnes sancti: maxime qui sunt ex domo Caesaris. 23. The grace of our Lord Jesus Christ be with you all. Amen. 23. Gratia domini nostri Iesu Christi cum omnibus vobis. Amen. It was written to the Philippians from Rome by Epaphroditus. Scripta est a roma per Epaphroditum.
15 And ye know I understand this to have been added by way of excuse, inasmuch as he often received something from them, for if the other Churches had discharged their duty, it might have seemed as though he were too eager to receive. Hence in clearing himself he praises them, and in praising them he modestly excuses others. We must also, after Paul’s example, take heed lest the pious, on seeing us too much inclined to receive from others, should on good grounds reckon us to be insatiable. You also know, says he. “I do not require to call in other witnesses, for ye yourselves also know.” For it frequently happens, that when one thinks that others are deficient in duty, he is the more liberal in giving assistance. Thus the liberality of some escapes the notice of others.
In the matter of giving and receiving He alludes to pecuniary matters, in which there are two parts, the one receiving, the other expending. It is necessary that these should be brought to an equality by mutual compensation. There was an account of this nature carried on between Paul and the Churches. While Paul administered the gospel to them, there was an obligation devolving upon them in return for supplying what was necessary for the support of his life, as he says elsewhere,
If we dispense to you spiritual thinqs, is it a great matter if you give in return carnal things? (1 Corinthians 9:11.)
Hence, if the other churches had relieved Paul’s necessities, they would have been giving nothing gratuitously, but would have been simply paying their debt, for they ought to have acknowledged themselves indebted to him for the gospel. This, however, he acknowledges, had not been the case, inasmuch as they had not laid out anything on his account. What base ingratitude, and how very unseemly, to treat such an Apostle with neglect, to whom they knew themselves to be under obligation beyond their power to discharge! On the other hand, how great the forbearance of this holy man, to bear with their inhumanity with so much gentleness and indulgence, as not to make use of one sharp word by way of accusing them!
17. Not that I demand a gift. Again he repels an unfavourable opinion that might be formed of immoderate cupidity, that they might not suppose that it was an indirect hint, as if they ought singly to stand in the room of all, and as if he abused their kindness. He accordingly declares, that he consulted not so much his own advantage as theirs. “While I receive from you,” says he, “there is proportionably much advantage that redounds to yourselves; for there are just so many articles that you may reckon to have been transferred to the table of accounts.” The meaning of this word is connected with the similitude formerly employed of exchange or compensation in pecuniary matters.
18 I have received all things, and abound He declares in more explicit terms, that he has what is sufficient, and honors their liberality with a remarkable testimony, by saying, that he has been filled. It was undoubtedly a moderate sum that they had sent, but he says, that by means of that moderate sum he is filled to satiety. It is, however, a more distinguished commendation that he bestows upon the gift in what follows, when he calls it a sacrifice acceptable, and presented as the odour of a good fragrance For what better thing can be desired than that our acts of kindness should be sacred offerings, which God receives from our hands, and takes pleasure in their sweet odour? For the same reason Christ says, Whatsoever ye shall have done unto one of the least of these, ye have done it unto me.
The similitude of sacrifices, however, adds much emphasis, by which we are taught, that the exercise of love which God enjoins upon us, is not merely a benefit conferred upon man, but is also a spiritual and sacred service which is performed to God, as we read in the Epistle to the Hebrews, that he is well pleased with such sacrifices. (Hebrews 13:16.) Alas for our indolence! — which appears in this, that while God invites us with so much kindness to the honor of priesthood, and even puts sacrifices in our hands, we nevertheless do not sacrifice to him, and those things which were set apart for sacred oblations we not only lay out for profane uses, but squander them wickedly upon the most polluted contaminations. For the altars, on which sacrifices from our resources ought to be presented, are the poor, and the servants of Christ. To the neglect of these some squander their resources on every kind of luxury, others upon the palate, others upon immodest attire, others upon magnificent dwellings.
19 My God will supply Some read impleat — in the optative — May he supply. While I do not reject this reading, I approve more of the other. He expressly makes mention of God as his, because he owns and acknowledges as done to himself whatever kindness is shewn to his servants. They had therefore been truly sowing in the Lord’s field, from which a sure and abundant harvest might be expected. Nor does he promise them merely a reward in the future life, but even in respect of the necessities of the present life: “Do not think that you have impoverished yourselves; God, whom I serve, will abundantly furnish you with everything necessary for you.” The phrase, in glory, ought to be taken in place of the adverb gloriously, as meaning magnificently, or splendidly. He adds, however, by Christ, in whose name everything that we do is acceptable to God.
20 Now to our God and Father This may be taken as a general thanksgiving, by which he closes the epistle; or it may be viewed as bearing more particularly upon the last clause in reference to the liberality shewn to Paul. For in respect of the assistance which the Philippians had afforded him, it became him to reckon himself indebted to them for it in such a manner as to acknowledge, that this aid had been afforded to them by the mercy of God.
22 The brethren that are with me salute you In these salutations he names first of all his intimate associates, afterwards all the saints in general, that is, the whole Church at Rome, but chiefly those of the household of Nero — a thing well deserving to be noticed; for it is no common evidence of divine mercy, that the gospel had made its way into that sink of all crimes and iniquities. It is also the more to be admired, in proportion as it is a rare thing for holiness to reign in the courts of sovereigns. The conjecture formed by some, that Seneca is here referred to among others, has no appearance of foundation; for he never gave any evidence, even the smallest, of his being a Christian; nor did he belong to the household of Caesar, but was a senator, and had at one time held the office of praetor.
END OF THE COMMENTARY ON THE EPISTLE TO THE PHILIPPIANS.
The Argument
ON THE EPISTLE OF PAUL TO THE COLOSSIANS.
There were three neighboring cities in Phrygia, as made mention of by Paul in this Epistle — Laodicea, Hierapolis, and Colosse which, as Orosius informs us, were overthrown by an earthquake in the times of the emperor Nero. Accordingly, not long after this Epistle was written, three Churches of great renown perished by a mournful as well as horrible occurrence — a bright mirror truly of divine judgment, if we had but eyes to see it. The Colossians had been, not indeed by Paul, but with fidelity and purity by Epaphras and other ministers, instructed in the gospel; but immediately afterwards, Satan had, with his tares, crept in, (Matthew 13:25,) according to his usual and invariable manner, that he might there pervert the right faith.
Some are of opinion that there were two classes of men that endeavored to draw aside the Colossians from the purity of the gospel; — that, on the one hand, the philosophers, by disputing in reference to stars, fate, and trifles of a like nature, and that the Jews, on the other hand, by urging the observance of their ceremonies, had raised up many mists with the view of throwing Christ into the shade. Those, however, who are of this opinion are influenced by a conjecture of exceedingly little weight — on the ground that PAUL makes mention of thrones, and powers, and heavenly creatures. For as to their adding also the term elements, it is worse than ridiculous. As, however, it is not my intention to refute the opinions of others, I shall simply state what appears to me to be the truth, and what may be inferred by sound reasoning.
In the first place, it is abundantly evident, from Paul’s words, that those profligates were intent upon this — that they might mix up Christ with Moses, and might retain the shadows of the law along with the gospel. Hence it is probable that they were Jews. As, however, they coloured over their fallacies with specious disguises, Paul, on this account, calls it a vain philosophy. (Colossians 2:8) At the same time, in employing that term, he had in his eye, in my opinion, the speculations with which they amused themselves, which were subtle, it is true, but at the same time useless and profane: for they contrived a way of access to God through means of angels, and put forth many speculations of that nature, such as are contained in the books of Dionysius on the Celestial Hierarchy, drawn from the school of the Platonists. This, therefore, is the principal object at which he aims — to teach that all things are in Christ, and that he alone ought to be reckoned amply sufficient by the Colossians.
The order, however, which he follows is this: — After the inscription usually employed by him, he commends them, with the view of leading them to listen to him more attentively. He then, with the view of shutting up the way against all new and strange contrivances, bears testimony to the doctrine which they had previously received from Epaphras. Afterwards, in entreating that the Lord would increase their faith, he intimates that something is still wanting to them, that he may pave the way for imparting to them more solid instruction. On the other hand, he extols with suitable commendations the grace of God towards them, that they may not lightly esteem it. Then follows the instruction, in which he teaches that all parts of our salvation are to be found in Christ alone, that they may not seek anything elsewhere; and he puts them in mind that it was in Christ that they had obtained every blessing that they possessed, in order that they might the more carefully make it their aim to retain him to the end. And, truly, even this one article were of itself perfectly sufficient to lead us to reckon this Epistle, short as it is, to be an inestimable treasure; for what is of greater importance in the whole system of heavenly doctrine than to have Christ drawn to the life, that we may distinctly behold his excellence, his office, and all the fruits that arise to us from it.
For in this respect especially we differ from Papists, that while we are both of us called Christians, and profess to believe in Christ, they picture to themselves one that is torn, disfigured, divested of his excellence, denuded of his office, in fine, such as to be a spectre rather than Christ himself: we, on the other hand, embrace him such as he is here described by Paul — loving and efficacious. This Epistle, therefore, to express it in one word, distinguishes the true Christ from a fictitious one — than which nothing better or more excellent can be desired. Towards the end of the First Chapter he again endeavors to secure authority for himself from the station assigned him, and in magnificent terms extols the dignity of the gospel.
In the Second Chapter he opens up more distinctly than he had done the reason which had induced him to write — that he might provide against the danger which he saw to be impending over them, while he touches, in passing, on the affection which he cherishes towards them, that they may know that their welfare is the object of his concern. From this he proceeds to exhortation, by which he applies the foregoing doctrine, as it were, to present use; for he bids them rest in Christ alone, and brands as vanity everything that is apart from Christ. He speaks particularly of circumcision, abstinence from food, and of other outward exercises — in which they mistakingly made the service of God to consist; and also of the absurd worship of angels, whom they put in Christ’s room. Having made mention of circumcision, he takes occasion to notice also, in passing, what is the office, and what is the nature of ceremonies — from which he lays it down as a settled point that they have been abrogated by Christ. These things are treated of till the end of the Second Chapter.
In the Third Chapter, in opposition to those vain prescriptions, to the observance of which the false apostles were desirous to bind believers, he makes mention of those true offices of piety in which the Lord would have us employ ourselves; and he begins with the very spring-head — that is, mortification of the flesh and newness of life. From this he derives the streams — that is, particular exhortations, some of which apply to all Christians alike, while others relate more especially to particular individuals, according to the nature of their calling.
In the beginning of the Fourth Chapter he follows out the same subject: afterwards, having commended himself to their prayers, he shews by many tokens how much he loves them, and is desirous to promote their welfare.