CHAPTER 1
Philippians 1:3-6
3. I thank my God upon every remembrance of you,
3. Gratias ago Deo meo in omni memoria vestri.
4. Always in every prayer of mine for you all, making request with
joy,
4. Semper in omni precatione mea pro vobis omnibus cum gaudio precationem
faciens,
5. For your fellowship in the gospel from the first day until now;
5. Super communicatione vestra in Evangelium, a primo die hucusque;
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.
6. Hoc ipsum persuasus, quod qui cœpit in vobis opus bonum, perficiet
usque in diem Iesu Christi.
3. I give thanks. He begins with thanksgiving on two accounts
— first, that he may by this token shew his love to the Philippians; and
secondly, that, by commending them as to the past, he may exhort them,
also, to perseverance in time to come. He adduces, also, another evidence
of his love — the anxiety which he exercised in supplications. It is to
be observed, however, that, whenever he makes mention of things that are
joyful, he immediately breaks forth into thanksgiving — a practice with
which we ought also to be familiar. We must, also, take notice, what things
they are for which he gives thanks to God, — the fellowship of the Philippians
in the gospel of Christ; for it follows from this, that it ought to be
ascribed to the grace of God. When he says, upon every remembrance of you,
he means, “As often as I remember you.”
4. Always in every prayer. Connect the words in this manner:
“Always presenting prayer for you all in every prayer of mine.”For as he
had said before, that the remembrance of them was an occasion of joy to
him, so he now subjoins, that they come into his mind as often as he prays.
He afterwards adds, that it is with joy that he presents prayer in their
behalf. Joy refers to the past; prayer to the future. For he rejoiced in
their auspicious beginnings, and was desirous of their perfection. Thus
it becomes us always to rejoice in the blessings received from God in such
a manner, as to remember to ask from him those things that we are still
in need of.
5. For your fellowship. He now, passing over the other clause,
states the ground of his joy — that they had come into the fellowship of
the gospel, that is, had become partakers of the gospel, which, as is well
known, is accomplished by means of faith; for the gospel appears as nothing
to us, in respect of any enjoyment of it, until we have received it by
faith. At the same time the term fellowship may be viewed as referring
to the common society of the saints, as though he had said that they had
been associated with all the children of God in the faith of the gospel.
When he says, from the first day, he commends their promptitude in having
shewn themselves teachable immediately upon the doctrine being set before
them. The phrase until now denotes their perseverance. Now we know how
rare an excellence it is, to follow God immediately upon his calling us,
and also to persevere steadfastly unto the end. For many are slow and backward
to obey, while there are still more that fall short through fickleness
and inconstancy.
6. Persuaded of this very thing. An additional ground of joy
is furnished in his confidence in them for the time to come. But some one
will say, why should men dare to assure themselves for to-morrow amidst
so great an infirmity of nature, amidst so many impediments, ruggednesses,
and precipices? Paul, assuredly, did not derive this confidence from the
steadfastness or excellence of men, but simply from the fact, that God
had manifested his love to the Philippians. And undoubtedly this is the
true manner of acknowledging God’s benefits — when we derive from them
occasion of hoping well as to the future. For as they are tokens at once
of his goodness, and of his fatherly benevolence towards us, what ingratitude
were it to derive from this no confirmation of hope and good courage! In
addition to this, God is not like men, so as to be wearied out or exhausted
by conferring kindness. Let, therefore, believers exercise themselves in
constant meditation upon the favors which God confers, that they may encourage
and confirm hope as to the time to come, and always ponder in their mind
this syllogism: God does not forsake the work which his own hands have
begun, as the Prophet bears witness, (Psalm 138:8; Isaiah 64:8;) we are
the work of his hands; therefore he will complete what he has begun in
us. When I say that we are the work of his hands, I do not refer to mere
creation, but to the calling by which we are adopted into the number of
his sons. For it is a token to us of our election, that the Lord has called
us effectually to himself by his Spirit.
It is asked, however, whether any one can be certain as to the salvation
of others, for Paul here is not speaking of himself but of the Philippians.
I answer, that the assurance which an individual has respecting his own
salvation, is very different from what he has as to that of another. For
the Spirit of God is a witness to me of my calling, as he is to each of
the elect. As to others, we have no testimony, except from the outward
efficacy of the Spirit; that is, in so far as the grace of God shews itself
in them, so that we come to know it. There is, therefore, a great difference,
because the assurance of faith remains inwardly shut up, and does not extend
itself to others. But wherever we see any such tokens of Divine election
as can be perceived by us, we ought immediately to be stirred up to entertain
good hope, both in order that we may not be envious towards our neighbors,
and withhold from them an equitable and kind judgment of charity; and also,
that we may be grateful to God. This, however, is a general rule both as
to ourselves and as to others — that, distrusting our own strength, we
depend entirely upon God alone.
Until the day of Jesus Christ. The chief thing, indeed, to be
understood here is — until the termination of the conflict. Now the conflict
is terminated by death. As, however, the Spirit is accustomed to speak
in this manner in reference to the last coming of Christ, it were better
to extend the advancement of the grace of Christ to the resurrection of
the flesh. For although those who have been freed from the mortal body
do no longer contend with the lusts of the flesh, and are, as the expression
is, 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 aspire, — they 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 a blessed resurrection, as the grand object in view.
Philippians 1:7-11
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 my bonds, and in the defense
and confirmation of the gospel, ye all are partakers of my grace.
7. Sicuti iustum est mihi hoc de vobis omnibus sentire, propterea
quod in corde vos habeam, esse omnes participes grati_ me_, et in vinculis
meis, et in defensione, et confirmatione Evangelii.
8. For God is my record, how greatly I long after you all in the
bowels of Jesus Christ.
8. Testis enim mihi est Deus, ut desiderem vos omnes in visceribus
f41 Iesu Christi.
9. And this I pray, that your love may abound yet more and more
in knowledge and in all judgment;
9. Et hoc precor, ut caritas vestra adhue magis ac magis abundet
cum agnitione, omnique intelligentia:
10. That ye may approve things that are excellent; that ye may be
sincere, and without offense, till the day of Christ:
10. Ut probetis qu_ utilia sunt, qno sitis sinceri, et inoffensi
usque in diem Christi.
11. Being filled with the fruits of righteousness, which are by
Jesus Christ, unto the glory and praise of God.
11. Impleti fructibus iustitiae, qui sunt per Iesum Christum, in
gloriam et laudem Dei.
7. As it is reasonable. For we are envious valuators of the gifts
of God if we do not reckon as children of God those in whom there shine
forth those true tokens of piety, which are the marks by which the Spirit
of adoption manifests himself. Paul accordingly says, that equity itself
dictates to him, that he should hope well of the Philippians in all time
to come, inasmuch as he sees them to be associated with himself in participation
of grace. It is not without due consideration that I have given a different
rendering of this passage from that of Erasmus, as the judicious reader
will easily perceive. For he states what opinion he has of the Philippians,
which was the ground of his hoping well respecting them. He says, then,
that they are partakers with him of the same grace in his bonds, and in
the defense of the gospel.
To have them in his heart is to reckon them as such in the inmost affection
of his heart. For the Philippians had always assisted Paul according to
their ability, so as to connect themselves with him as associates for maintaining
the cause of the gospel, so far as was in their power. Thus, although they
were absent in body, yet, on account of the pious disposition which they
shewed by every service in their power, he recognises them as in bonds
along with him. “I have you, therefore, in my heart;”this is, sincerely
and without any pretense, assuredly, and with no slight or doubtful opinion
— as what? as partakers of grace — in what? in my bonds, by which the gospel
is defended. As he acknowledged them to be such, it was reasonable that
he should hope well respecting them.
Of my grace and in the bonds. It were a ludicrous thing in the
view of the world to reckon a prison to be a benefit from God, but if we
estimate the matter aright, it is no common honor that God confers upon
us, when we suffer persecution for the sake of his truth. For it was not
in vain that it was said,
Blessed shall ye be, when men shall afflict and harass you with all
kinds of reproaches for my name’s sake. (Matthew 5:11)
Let us therefore bear in remembrance also, that we must with readiness
and alacrity embrace the fellowship of the cross of Christ as a special
favor from God. In addition to bonds he subjoins the defense and confirmation
of the gospel, that he may express so much the better the honourableness
of the service which God has enjoined upon us in placing us in opposition
to his enemies, so as to bear testimony to his gospel. For it is as though
he had entrusted us with the defense of his gospel. And truly it was when
armed with this consideration, that the martyrs were prepared to contemn
all the rage of the wicked, and to rise superior to every kind of torture.
And would that this were present to the mind of all that are called to
make a confession of their faith, that they have been chosen by Christ
to be as advocates to plead his cause! For were they sustained by such
consolation they would be more courageous than to be so easily turned aside
into a perfidious revolt.
Here, however, some one will inquire, whether the confirmation of the
gospel depends on the steadfastness of men. I answer, that the truth of
God is in itself too firm to require that it should have support from any
other quarter; for though we should all of us be found liars, God, nevertheless,
remains true. (Romans 3:4.) There is, however, no absurdity in saying,
that weak consciences are confirmed in it by such helps. That kind of confirmation,
therefore, of which Paul makes mention, has a relation to men, as we learn
from our own experience that the slaughter of so many martyrs has been
attended at least with this advantage, that they have been as it were so
many seals, by which the gospel has been sealed in our hearts. Hence that
saying of Tertullian, that “the blood of the martyrs is the seed of the
Church,”— which I have imitated in a certain poem: “But that sacred blood,
the maintainer of God’s honor, will be like seed for producing offspring.”
8. For God is my witness. He now declares more explicitly his
affection for them, and, with the view of giving proof of it, he makes
use of an oath, and that on good grounds, because we know how dear in the
sight of God is the edification of his Church. It was, too, more especially
of advantage, that Paul’s affection should be thoroughly made known to
the Philippians. For it tends in no small degree to secure credit for the
doctrine, when the people are persuaded that they are beloved by the teacher.
He calls God as a witness to the truth, inasmuch as he alone is the Truth,
and as a witness of his affection, inasmuch as he alone is the searcher
of hearts. In the word rendered long after, a particular term is made use
of instead of a general, and it is a token of affection, inasmuch as we
long after those things which are dear to us.
In the bowels. He places the bowels of Christ in opposition to
carnal affection, to intimate that his affection is holy and pious. For
the man that loves according to the flesh has respect to his own advantage,
and may from time to time change his mind according to the variety of circumstances
and seasons. In the meantime he instructs us by what rule the affections
of believers ought to be regulated, so that, renouncing their own will,
they may allow Christ to sit at the helm. And, unquestionably, true love
can flow from no other source than from the bowels of Christ, and this,
like a goad, ought to affect us not a little — that Christ in a manner
opens his bowels, that by them he may cherish mutual affection between
us.
9. This I pray that your love. He returns to the prayer, which
he had simply touched upon in one word in passing. He states, accordingly,
the sum of those things which he asked from God in their behalf, that they
also may learn to pray after his example, and may aspire at proficiency
in those gifts. The view taken by some, as though the love of the Philippians
denoted the Philippians themselves, as illiterate persons are accustomed
very commonly to say, “Your reverence,”— “Your paternity,”is absurd. For
no instance of such an expression occurs in the writings of Paul, nor had
such fooleries come into use. Besides, the statement would be less complete,
and, independently of this, the simple and natural meaning of the words
suits admirably well. For the true attainments of Christians are when they
make progress in knowledge, and understanding, and afterwards in love.
Accordingly the particle in, according to the idiom of the Hebrew tongue,
is taken here to mean with, as I have also rendered it, unless perhaps
one should prefer to explain it as meaning by, so as to denote the instrument
or formal cause. For, the greater proficiency we make in knowledge, so
much the more ought our love to increase. The meaning in that case would
be, “That your love may increase according to the measure of knowledge.”All
knowledge, means what is full and complete — not a knowledge of all things.
10. That ye may approve the things that are. Here we have a definition
of Christian wisdom — to know what is advantageous or expedient — not to
torture the mind with empty subtleties and speculations. For the Lord does
not wish that his believing people should employ themselves fruitlessly
in learning what is of no profit: From this you may gather in what estimation
the Sorbonnic theology ought to be held, in which you may spend your whole
life, and yet not derive more of edification from it in connection with
the hope of a heavenly life, or more of spiritual advantage, than from
the demonstrations of Euclid. Unquestionably, although it taught nothing
false, it well deserves to be execrable, on the ground that it is a pernicious
profanation of spiritual doctrine. For Scripture is useful, as Paul says,
in 2 Timothy 3:16, but there you will find nothing but cold subtleties
of words.
That ye may be sincere. This is the advantage which we derive from knowledge
— not that every one may artfully consult his own interests, but that we
may live in pure conscience in the sight of God.
It is added — and without offense. The Greek word ajproskopoi is ambiguous.
Chrysostom explains it in an active sense — that as he had desired that
they should be pure and upright in the sight of God, so he now desires
that they should lead an honorable life in the sight of men, that they
may not injure their neighbors by any evil examples. This exposition I
do not reject: the passive signification, however, is better suited to
the context, in my opinion. For he desires wisdom for them, with this view
— that they may with unwavering step go forward in their calling until
the day of Christ, as on the other hand it happens through ignorance, that
we frequently slip our foot, stumble, and turn aside. And how many stumbling
blocks Satan from time to time throws in our way, with the view of either
stopping our course altogether, or impeding it, every one of us knows from
his own experience.
11. Filled with the fruits of righteousness. This now belongs
to the outward life, for a good conscience produces its fruits by means
of works. Hence he desires that they may be fruitful in good works for
the glory of God. Such fruits, he says, are by Christ, because they flow
from the grace of Christ. For the beginning of our well-doing is, when
we are sanctified by his Spirit, for he rested upon him, that we might
all receive of his fullness. (John 1:16.) And as Paul here derives a similitude
from trees, we are wild olive-trees, (Romans 11:24,) and unproductive,
until we are ingrafted into Christ, who by his living root makes us fruitbearing
trees, in accordance with that saying, (John 15:1,) I am the vine, ye are
the branches. He at the same time shews the end — that we may promote the
glory of God. For no life is so excellent in appearance as not to be corrupted
and become offensive in the view of God, if it is not directed towards
this object.
Paul’s speaking here of works under the term righteousness, is not at
all inconsistent with the gratuitous righteousness of faith. For it does
not immediately follow that there is righteousness wherever there are the
fruits of righteousness, inasmuch as there is no righteousness in the sight
of God, unless there be a full and complete obedience to the law, which
is not found in any one of the saints, though, nevertheless, they bring
forth, according to the measure, the good and pleasant fruits of righteousness,
and for this reason, that, as God begins righteousness in us, through the
regeneration of the Spirit, so what is wanting is amply supplied through
the remission of sins, in such a way that all righteousness, nevertheless,
depends upon faith.
