14 whole palace, and to all others: And many of the brethren trufting in the Lord through my bonds, are more abundantly bold to speak the word without fear. 15 Some indeed preach Chrift even through envy 16 and ftrife; but fome through good will. The one preach Christ out of contention, not fincerely, sup17 pofing to add affliction to my bonds: But the o thers out of love, knowing that I am set for the 18 defence of the gofpel. What then? ftill every way, whether in pretence or in truth, Chrift is preached; and in this I rejoice, yea, and will rejoice. 19 For I know that this fhall turn to my falvation, through your prayer, and the fupply of the Spirit za of Jefus Chrift: According to my earnest expectation and hope, that I fhall be afhamed in nothing, but that with all boldness, as always, fo now alfo, Chrift fhall be magnified in my body, whether by life or by death. 21 For to me to live is Chrift, and to die is gain. manifest-Much taken Notice of, in the whole palace—Of the Roman Emperor. V. 14. And many➡Who were before afraid, trufting in the Lord through my bonds-When they obferved my Conftancy, and Safety notwithstanding, are more bold. V. 15, 16. Some indeed preach Chrift out of contention-Envying St. Paul's Succefs, and Itriving to hurt him thereby; not fincerelyFrom a real Defire to glorify God, but fuppofing-Though they were difappointed, to add more afflictions to my bonds-By inraging the Romans against me. V. 17. But the others out of love-To Chrift and me; knowingNot barely fuppofing, that I am set-Literally, I lie: Yet ftill going forward in his work. He remained at Rome as an Embaflador in a Place where he is employed on an important Embaffy. V. 18. In pretence-Under Colour of propagating the Gospel in truth-With a real Defign fo to do. V. 19. This fall tarn to my falvation-Shall procure me an higher Degree of Glory, through your Prayer-Obtaining for me a larger Supply of the Spirit. V, 20. As always-Since my Call to the Apostleship, in my bodyHowever it may be difpofed of. How that might be, he did not yet know. For the Apostles did not know all Things: Particularly, in Things pertaining to themfelves, they had Room to exercife Faith, and-Patience.. V. 21. To me to live is ChriftTo know, to love, to follow Chrift, is my Life, my Glory, my Joy. V. 22. Here 22 But if I am to live in the flesh, this is the fruit of my labour, and what I should chufe, I know not. 23 For Lam in a ftrait between two, having a defire to depart and to be with Chrift, which is far better. 24 But to remain in the flesh is more needful for you. 25 And being perfuaded of this, I know that I fhall remain and continue with you all, for your furthe26 rance and joy of faith: That your rejoicing for me may abound through Chrift Jefus, by my pre27 fence with you again. Only let your behaviour be worthy of the gospel of Chrift, that whether I come and fee you, or be abfent, I may hear concer ning you, that ye ftand faft, inone fpirit, with one foul ftriving together for the faith of the gospel, 28 And in nothing terrified by your adverfaries, which is to them an evident token of perdition, but to 29 you of falvation. This alfo is of God. For to you it is given with regard to Chrift, not only to believe on him, but alfo to fuffer for him: Having the fame conflict, which ye faw in me, and now 30 V. 22. Here he begins to treat of the former Clause of the preceding Verfe. Of the latter he, treats ch. ii. 17. But if I am to live in the flesh, this is the fruit of my labour-This is the Fruit of my living longer, that I can labour more. Glorious Labour! Defirable Fruit! In this View, Long Life is indeed a Bleffing. And what I fhould chufe, I know not-That is, if it were left to my Choice, V. 23. To depart-Out of Bonds, Flesh, the World, and to be with Chrift-In a nearer and fuller Union. It is better, to depart : It is far better, to be with Chrift. V. 25. I know By a prophetic Notice, given him while he was writing this, that I fhall continue fome time longer with you-And doubtlefs he did see them, after this Confinement. V. 27. Only Becareful for this, and nothing elle, ftand-fast in one fpirit-With the most perfect Unanimity, Ariving together With united Strength and Endeavours, for the faith of the gospelFor all the Bleffings revealed and promised therein. V. 28. Which-Namely, their being Adverfaries to the Word of GOD, and to you the Meffengers of GoD, is an evident, token-That they are in the high road to Perdition, and you in the Way of Salvation. V. 89. For to you it is given-As a fpecial Token of God's Love, and of your being in the Way of Salvation. V. 30. Having the fame kind of conflict with your Adversaries, which ye faw in meWhen I was with you, A7s xvi, 12, 19, &c. V. 1. If 3 II. hear to be in me, If there be then any confolation in Chrift, if any comfort of love, if any fellowship 2 of the Spirit, if any bowels of mercies; Fulfil ye my joy, that ye think the fame thing, having the fame love, being of one foul, of one mind. Do nothing through ftrife or vain glory, but in lowlinefs of mind, efteem each the others better than 4 themselves. Aim not every one at his own things, but every one alfo at the things of others. Let this mind be in you, which was alfo in Chrift Jefus, 6 Who being in the form of God, counted it no act of 7 robbery to be equal with God; Yet emptied him V. 1. If there be therefore any confolation-In the Grace of Chrift, if any comfort-In the Love of GoD, if any fellowship of the Holy Ghost; if any borvels of mercies-Refulting therefrom; any tender Affection towards each other. V. 2. Think the fame thing-Seeing Chrift is your common Head ;, baving the fame love-To GOD, your common Father: being of one foul-Animated with the fame Affections and Tempers, as ye have all drank into one Spirit; of one mind-Tenderly rejoicing and grieving together. V. 3. Do nothing through contention-Which is inconfiftent with your thinking the fame Thing, or vain-glory-Defire of Praife, which is directly oppofite to the Love of God; but efteem each the others better than themselves-(For every one knows more Evil of himself than he can of another) Which is a glorious Fruit of the Spirit, and an admirable Help to your continuing of one foul. V. 4. Aim not every one at bis orun things-Only. If so, ye have not Bowels of Mercies. V. 6. Who being in the ellential form, the incommunicable Nature of God from Eternity (as he was afterward in the form of man, real. GOD, as real Man) counted it no act of robbery (that is the precife Meaning of the Words) no Invafion of another's Prerogative, bat his own ftrict and unquestionable Right, to be equal with God. The Word here tranflated equal, occurs in the Adjective Form, five or fix Times in the New Teftament, Mar. xx. 12. Luke vi. 34. John v. 18. Alts. xi. 17. Rev. xxi. 16. In all which Places it expreffes not a bare Refemblance, but a real and proper Equality. It here implies both the Fulness and the fupreme Height of the Godhead; to which are oppofed, he emptied and he bumbled bimself. V. 7. Tet-He was fo far from renaciously infitting upon, that he willingly relinquished his Claim. He was content to forego the Glories of the Creator, and to appear in the Form of a Creature: Nay, to be made in the Likenefs of the fallen Creatures; and not only to fhare the Difgrace, but to fuffer the Punishment due to the meanest and vilest among them all. He emptied himself Of that Divine Falcefs, which he received again at his Exaltation. Though he remained full, (John 1. 14.) yet he appeared as if he had been empty; for he veiled his Fulnefs : felf, taking the form of a fervant, being made in the 8 likeness of men. And being found in fashion as a man, he humbled himself, becoming obedient even 9 unto death, yea, the death of the crofs. Wherefore God alfo hath highly exalted him, and hath given him 10 a name which is above every name, That at the name of Jefus every knee might bow, of thofe in heaven, and those on earth, and thofe under the 11 earth: And every tongue might confefs, that Jefus Chrift is Lord in the glory of God the Father. 12 Wherefore, my beloved, as you have always obey: ed, not as in my prefence only, but much more now in my abfence, work out your own falvation Fulness from the Sight of Men and Angels. Yea, he not only veiled, but in fome Sense renounced the Glory which he had before the World began; taking-And by that very Act emptying himself, the form of a fervant-The form, the likeness, the fashion, though not exactly the fame, are yet nearly related to each other. The form expreffes fomething abfolute; the likeness refers to other Things of the fame Kind; the fashion refpects what appears to Sight and Senfe i being made in the likeness of men-A real Man, like other Men. Hereby he took the form of a fervant. V. 8. And being found in Fashion as a manA common Man, without any peculiar Excellence or Comelinefs, be humbled himself To a ftill greater Depth, becoming obedient-To GOD, though equal with him, even unto death-The greatest Instance both of Humiliation and Obedience, yea, the death of the cross-Inflicted on few but Ser vants or Slaves. V. 9. Wherefore-Becaufe of his voluntary Humiliation and Obedience. He humbled himself: but God hath exalted him-So recom penfing his Humiliation, and bath given him-So recompenfing his emptying himself, a name rohich is above every name—Dignity and Majefty fuperior to every Creature. V. 10. That every knee-That Divine Honour might be paid in every poffible Manner by every Creature, might bow-Either with Love or Trembling, of thofe in heaven, earth, under the earth-That is through the whole Universe. V. 11. And every tongue-Even of his Enemies, confefs that Jefus Chrift is Lord-JEHOVAH; not now in the form of a fervant, but enthroned in the glory of God the Father. V. 12. Wherefore-Having propofed Chrift's Example, he exhorts them to fecure the Salvation which Chrift has purchafed: Asye bave always-hitherto obeyed-Both God and me his Minifter: Now in my abfence--When ye have not me to inftruct,affift, and direct you, work out your own falvation-Hercin let every Man aim at his own things, with fear and trembling--With the utmost Care and Diligence. V. 13. For 13 with fear and trembling. For it is God that worketh in you according to his good pleafure, 14 both to will and to do. Do all things without 15 murmurings and difputings: That ye may be blameless and fimple, the fons of God, unrebukable, in the midst of a crooked and perverfe generation, among whom ye fhine as lights in the world, 16 Holding faft the word of life, that I may glory in the day of Chrift, that I have not run in vain, neither laboured in vain. 17 Yea, and if I be offered up on the facrifice and fervice of your faith, I rejoice and congratulate you 18 all. For the fame caufe rejoice ye likewife, and 19 congratulate me. Now I truft in the Lord Jefus, to fend Timotheus to you fhortly, that I alfo may 20 be encouraged, when I know your ftate. For I have none like-minded, who will naturally care for what 21 concerneth you. For all feek their own, not the V. 13. For it is God-GoD alone, who is with you, though I am not; that worketh in you according to his good pleafare-Not for any Merit of yours. Yet his Influences are not to fuperfede, but to encourage our own Efforts. Work out your own falvation-Here is our Duty for it is God that worketh in you-Here is our Encouragement. And O! what a glorious Encouragement, to have the Arm of Om nipotence ftretched out for our Support and our Succour ! V. 14. Do all things---Not only without Contention (ver. 3.) but even without murmurings and disputings-Which are real, though fmaller. Hindrances of Love. V. 15. That ye may be blameless Before Men, and fimple-Before Gop, aiming at Him alone, as the fons of God-The GOD of Love acting up to your high Character, unrebukable in the midst of a crooked, guileful, ferpentine, and perverse generation-Such as the Bulk of Mankind always were, crooked-By a corrupt Nature, and yet more perverfe by Cuftom and Practice. V. 17. Here he begins to treat of the latter Claufe of ch. 1. 22. Tea, and if I be offered-Literally, If I be poured out, upon the facrifice of your faith-The Philippians, as the other converted Heathens, were a Sacrifice to Gop through St. Paul's Miniftry. (Rom, xv. 16.) And as in facrificing, Wine was poured at the Foot of the Altar, fo he was willing that his Blood should be poured out. The Expreffion well agrees with that Kind of Martyrdom, by which He was afterwards offered up to GOD. -When I am offered up. V, 18. Congratulate me---` -Eafe, Safety, Plea V.21. For all-but Timotheus, feek their own—) fure, |