13 I am able to BEAR all things through Christ, who strengtheneth me. 1 14 Notwithstanding, ye have done well, when ye jointly communicated ro me in my affliction. 15 And know ye also O Philippians, that in the beginning of the gospel, when I went forth (año, 86. 2.) in1 Macedonia, no church communicated with me, in the matter of giving and receiving, but ye only. 12 I both know to be humbled by living in poverty, and I know to abound in riches. Every where, and on all occasions, I am well instructed, both to bear fulness of bread, and to be hungry; both to abound in the conveniencies of life, and to be deprived of them, without being elated in the one case, or depressed in the other. 13 In one word, I am able to bear all situations through the assistance of Christ who strengtheneth me. 14 Notwithstanding I am able through Christ to bear every state, ye have done well when ye jointly communicated a supply to me in my imprisonment. 15 Now to shew you how seasonable your present was, and that I honoured you by accepting it, Know ye also O Philippians, that after I first preached the gospel to you, when I went forth in Macedonia to preach, no church communicated with me in the matter of giving me money, and of my receiving money from them, but ye only: I received money from no church but yours. 2. Both to abound and suffer want. As the apostle in the preceding clause had mentioned food, we may suppose that in this he meant clothing, lodging, &c. Ver. 13.-1. Through Jesus Christ who strengtheneth me. This is not arrogant boasting. For the apostle glories not in his own strength, but in the strength of another. The fathers, as Whitby informs us, observed three things on this passage. 1. That the virtue of contentment requires much exercise, learning, and meditation. 2. That it is as difficult to learn how to be full, as to be hungry; abundance having destroyed more men than penury, and exposed them to more pernicious lusts. 3. That our proficiency in this or in any other virtue, is to be ascribed, not to ourselves, but to the divine assistance. Ver. 14.-1. Notwithstanding ye have done well. Here the apostle teaches us, that the servants of Christ are not to be neglected in their afflictions, because they have learned to bear them patiently. Ver. 15.-1. When I went forth in Macedonia. Ore sžnλdov año Mang 16 For even in Thessalonica ye sent once and again unto my necessity. 17 Not because I desire a gift: But I desire fruit that may abound to your account. 18 But I have all, and λογον ὑμων. 18 Απέχω δε παντα, και abound: I am full, having περισσεύω· πεπληρωμαι, δεξ. αμένος παρα Επαφροδιτου τα παρ ύμων, οσμήν ευωδιας, δυσιαν δεκτην, ευαρε received of Epaphroditus to God. δονιας. In our bible this is translated, When I departed from Macedonia, But that translation is wrong, as appears from ver. 16. where the apostle saith, the Philippians sent once and again to his necessity in Thessalonica. For, Thessalonica being the chief city of Macedonia, their communicating with him in the matter of giving and receiving, was not after he departed from Macedonia, but whilst he was in that country.-Some are of opinion, that the translation should be, when I was departing, or about to depart from Macedonia. But although the Greek may bear this translation, it will not remove the difficulty. For, as the Philippians sent money twice to the apostle, their first present, at least, could not be received when he was departing. I therefore think εξηλθον απο Μακεδονιας must be translated, went forth in Macedonia, namely to preach; agreeably to the signification of απo in the phrase απο μερες, in part. See Ess. iv. 86. 2. Ver. 16.-1. For even when I was in Thessalonica, Chrysostom observes, that the emphasis in this sentence, shews how much the inhabitants of so small a town as Philippi were to be commended, for contributing so gene rously to the apostle's maintenance while in Thessalonica the metropolis of Macedonia, that the gospel might be the more acceptable to the Thessalonians, being preached to them without any expense to them. Yet it must be remembered, that even in Thessalonica, the apostle maintained himself more by his own labour, than by the contributions of the Philippians, 1 Thess. ii. 5.-9. 2 Thess. iii. 7.-9. Ver. 17. 1. Not because I earnestly seek. So επιζητω properly signifies The apostle's meaning, as Peirce expresseth it, is, " Nor do I mention all ❝ this, because I am desirous of a gift from you now or at any time, for the "sake of the gift itself. But what I desire on all such occasions is, that your "religion may produce such good fruits as may turn to account to you." 16 For even WHEN I was in Thessalonica,1 ye sent indeed once and again to my necessity. 17 Not because I earnestly seek, a gift, but I earnestly seek fruit that may abound to your account. 18 Now I have all things1 and abound: I am filled, having received from Epaphroditus the things sent by you, a smell of a sweet savour,3 a sacrifice acceptable, well-pleasing to God. 16 For such was your love, that even when I was in Thessalonica, ye sent twice to supply my necessity; and I accepted your present, that I might make the gospel free of expense to the Thessalonians. 17 I mention your repeated presents, not because I earnestly desire a gift, but because I earnestly desire fruit among you, that may abound to your account at the day of judgment. For by my gratitude I wish to encourage you in doing good works. 18 Now I possess all things necessary, and live in plenty: I am filled, so as to wish for nothing more, having received from Epaphroditus the things sent by you: which work of charity, done to me the apostle of Christ suffering for the gospel, is a smell of a sweet savour, even a sacrifice acceptable and well-pleasing to God. Ver. 18.-1. Now I have all things. Axexw de #avra. Here our translators have followed the Vulgate, Habeo autem omnia.-Estius observes, that one of the meanings of arex is, to receive rent from lands, or wages for labour. If so, the clause might be translated, I have from you all things. And by using this word the apostle may have insinuated, that what he had received from the Philippians was due to him, on account of his having preached the gospel to them. 2. The things sent. Besides money, the Philippians may have sent to the apostle clothes and other necessaries. 3. A smell of a sweet savour, a sacrifice acceptable, well-pleasing to God. These were the epithets anciently given to all the kinds of sacrifices; not only to the peace and thank offerings, but to the burnt offerings and sin offerings. See Ephes. v. 2. note 2. Here they are given to the present which the Philippians sent to the apostle; not because that present partook of the nature of any sacrifice or offering whatever, as is plain from this, that it was offered immediately to the apostle, and not to God; but merely to shew how acceptable to God that work of charity was, which the Philippians had performed to the suffering apostle of Christ.-The same observation may be applied to the exhortation, Heb. xiii. 16. But to do good and to communicate forget not, for with such sacrifices God is well pleased. See also 1 Pet. ii. 5. where the spiritual sacrifices of prayer and praise are mentioned. 19 But my God shall supply all your need, according to his riches in glory, by Christ Jesus. 20 Now unto God and 19 Ὁ δε Θεος μου πληρωσει πασαν χρειαν ὑμων και τα τον πλουτον αυτου εν δοξη, εν Χριςῳ Ιησου. 20 Τῷ δε Θεῷ και πατρι our Father be glory for ἡμων ἡ δόξα εις τους αιώνας ever and ever. Amen. 21 Salute every saint in Christ Jesus. The bre των αιώνων. Αμην. 21 Ασπάσασθε παντα ἁγιον εν Χριςῳ Ιησου. Ασπάζονται thren which are with me μας οι συν εμοι αδελφοι. greet you. 22 All the saints salute you, chiefly they that are of Cæsar's household. 23 The grace of our Lord Jesus Christ be with Amen. you all. 22 Ασπάζονται ὑμας παντες οἱ ἅγιοι, μαλιςα δε οἱ εκ της Καισαρος οικιας. 23 Ἡ χαρις του Κυρίου ἡμων Ιησου Χριςου μετα παντων ύμων. Αμην. Ver. 19.1. According to his riches in glory. Beza thinks εν δόξη, here may be translated gloriously. Ver. 20.—1. Το God even our Father. Θεω και πατρι ήμων, may be rendered, To our God and Father. But the sense is the same. Ver. 21.-1. The brethren who are with me. As the brethren are distinguished from the saints, ver. 22. they are supposed to be his fellow labourers in the gospel, mentioned in the end of his epistles to the Colossians and to Philemon ; namely, Aristarchus, Mark, Jesus called Justus, Epaphras, Luke, and Demas. Ver. 22.1. And especially those of Cesar's household. Καισας οικίας. This may signify either the members of Cæsar's family, or his household servants, or the officers of his court, or his guards. Some of the ancients pretend that Paul held an epistolary correspondence with Seneca, Nero's preceptor. But there is no evidence of this.Among the emperor's domes. tics there were Jewish slaves, who having heard the apostle, or some other person preach the gospel at Rome, had embraced the Christian faith. Also, there may have been in Nero's family natives of Rome, who being impressed with the truth of the gospel, had become Christians. Nay, the apostle may have been favourably regarded by Poppea the emperor's wife. For Josephus, who was introduced to her by some of her Jewish slaves, (see Philip. i. 13. note 1.) and was acquainted with her character, tells us, Antig. lib. xx. c. 7. Θεοσεβής γαρ ηy that she was a worshipper of the true God, or a Jewish proselyte of the gate. This she might be, though in other 19 But though I can make no return to you in kind, ye shall feel no want through your liberality to me. For God whom I serve will supfily all your wants through Christ Jesus, according to the greatness of the power which Christ, as governor of the world, exercises in his glorious state of exaltation. 20 Wherefore let us join heartily in ascribing to God even our Father, who hath exceedingly loved us in Christ, the glory of infinite goodness; and let us do so for ever and ever. Amen. 21 Wish health in my name to every one in your city, who professeth to believe and obey Christ Jesus. The preachers of the gospel who are with me, wish you health. 22 All the Christians in Rome wish you health, and especially the Christians in Casar's family, who by this testify their esteem of you, as on account of your faith, so on account of your affection to me. 23 I now give you my apostolical benediction: May that favour of our Lord Jesus Christ, which he bestows on his faithful disciples, remain with you all. Amen. respects sufficiently blameable. Here, Beza remarks, what else was this, but that God reigned in the midst of hell.—The salutation from the brethren in the emperor's family, must have been a great consolation to the Philippians. For when they heard that the gospel had got footing in the palace, they would naturally presage the farther progress of it in Rome. And the respect which persons, such as the Christians in Cæsar's house, expressed for the Philippians, could not fail to fill them with joy.-To conclude, though the apostle hath not mentioned it in any of his letters, we may believe that not long after this epistle was written, he obtained a fair hearing and an honourable release, through the good offices of the Christians in Nero's fami ly, as well as on account of the justice of his cause. |