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PHILIPPlANS i. 1, 2.
"Paul and Timothy, servants of Christ Jesus, to all the saints in
Christ Jesus which are at Philippi, fellow-Bishops and Deacons:
Grace to you, and peace, from God our Father, and the Lord Jesus
Christ."
HERE, as writing to those of equal honor, he does not set down his
rank of Teacher, but another, and that a great one. And what is
that? He calls himself a "servant," and not an Apostle. For
great truly is this rank too, and the sum of all good things, to be a
servant of Christ, and not merely to be called so. "The servant of
Christ," this is truly a free man in respect to sin, and being a
genuine servant, he is not a servant to any other, since he would not
be Christ's servant, but by halves. And in again writing to the
Romans also, he says, "Paul, a servant of Jesus Christ."
(Rom. i. 1.) But writing to the Corinthians and to Timothy he
calls himself an "Apostle." On what account then is this? Not
because they were superior to Timothy. Far from it. But rather he
honors them, and shows them attention, beyond all others to whom he
wrote. For he also bears witness to great virtue in them, For
besides, there indeed he was about to order many things, and therefore
assumed his rank as an Apostle. But here he gives them no injunctions
but such as they could perceive of themselves.
"To the saints in Christ Jesus which are at Philippi." Since it
was likely that the Jews too would call themselves "saints" from the
first oracle, when they were called a "holy people, a people for
God's own possession " (Ex. xix. 6; Deut. vii. 6,
etc.); for this reason he added, "to the saints in Christ
Jesus." For these alone are holy, and those hence-forward
profane. "To the fellow-Bishops and Deacons." What is this?
were there several Bishops of one city? Certainly not; but he called
the Presbyters so. For then they still interchanged the titles, and
the Bishop was called a Deacon. For this cause in writing to
Timothy, he said, "Fulfil thy ministry," when he was a Bishop.
For that he was a Bishop appears by his saying to him, "Lay hands
hastily on no man." (1 Tim. v. 22.) And again, "Which was
given thee with the laying on of the hands of the Presbytery." (1
Tim. iv. 14.) Yet Presbyters would not have laid hands on a
Bishop. And again, in writing to Titus, he says, "For this
cause I left thee in Crete, that thou shouldest appoint elders in
every city, as I gave thee charge. If any man is blameless, the
husband of one wife" (Tit. i. 5, 6); which he says of the
Bishop. And after saying this, he adds immediately, "For the
Bishop must be blameless, as God's steward, not self willed:"
(Tit. i. 7.) So then, as I said, both the Presbyters were of
old called Bishops and Deacons of Christ, and the Bishops
Presbyters; and hence even now many Bishops write, "To my
fellow-Presbyter," and, "To my fellow-Deacon." But otherwise
the specific name is distinctly appropriated to each, the Bishop and
the Presbyter. "To the fellow-Bishops," he says, "and
Deacons, Ver. 2. "Grace to you and peace from God our Father
and the Lord Jesus Christ."
How is it that though he nowhere else writes to the Clergy, not in
Rome, nor in Corinth, nor in Ephesus, nor anywhere, but in
general, to "all the saints, the believers, the beloved," yet here
he writes to the Clergy? Because it was they that sent, and bare
fruit, and it was they that dispatched Epaphroditus to him.
Ver. 3. "'I thank my God," he says, "upon all my remembrance
of you."
He said in another of his writings, "Obey them that have the rule
over you, and submit to them: for they watch in behalf of your souls,
as they that shall give account; that they may do this with joy, and
not with grief." (Heb. xiii. 17.) If then the "grief" be
due to the wickedness of the disciples, the doing it" with joy" would
be due to their advancement. As often as I remember you, I glorify
God. But this he does from his being conscious of many good things in
them. I both glorify, he says, and pray. I do not, be cause ye
have advanced unto virtue, cease praying for you. But "I thank my
God," he says, "upon all my remembrance of you,"
Ver. 4. "Always in every prayer of mine for you all making request
also with joy."
"Always," not only while I am praying. "With joy." For it is
possible to do this with grief too, as when he says elsewhere, "For
out of much affliction and anguish of heart I wrote unto you with many
tears." (2 Cor. ii. 4.)
Ver. 5. "For your fellowship in furtherance of the Gospel from
the first day even until now."
Great is that he here witnesseth of them, and very great, and what
one might have witnessed of Apostles and Evangelists. Ye did not,
because ye were entrusted with one city, he saith, care for that
only, but ye leave nothing undone to be sharers of my labors, being
everywhere at hand and working with me, and taking part in my
preaching. It is not once, or the second, or third time, but
always, from the time ye believed until now, ye have assumed the
readiness of Apostles. Behold how those indeed that were in Rome
turned away from him; for hear him saying, "This thou knowest, that
all that are in Asia turned away from me." (2 Tim. i. 15.)
And again, "Demas forsook me": and " at my first defence no one
took my part." (2 Tim. iv. 10, 16.) But these, although
absent, shared in his tribulations, both sending men to him, and
ministering to him according to their ability, and leaving out nothing
at all. And this ye do not now only, saith he, but always, in
ever), way assisting me. So then it is a "fellowship in furtherance
of the Gospel." For when one preacheth, and thou waitest on the
preacher, thou sharest his crowns. Since even in the contests that
are without, the crown is not only for him that striveth, but for the
trainer, and the attendant, and all that help to prepare the athlete.
For they that strengthen him, and recover him, may fairly participate
in his victory. And in wars too, not only he that wins the prize of
valor, but all they too that attend him, may fairly claim a share in
the trophies, and partake of the glory, as having shared in his
conflict by their attendance on him. For it availeth not a little to
wait on saints, but very much. For it makes us sharers in the rewards
that are laid up for them. Thus; suppose some one hath given up great
possessions for God, continually devotes himself to God, practices
great virtue, and even to words, and even to thoughts, and even in
everything observes extreme strictness. It is open to thee too, even
without showing such strictness, to have a share in the rewards that
are laid up for him for these things. How? If thou aid him both in
word and deed. If thou encourage him both by supplying his needs, and
by doing him every possible service. For then the smoother of that
rugged path will be thyself. So then if ye admire those in the deserts
that have adopted the angelic life, those in the churches that practice
the same virtues with them; if ye admire, and are grieved that ye are
far behind them; ye may, in another way, share with them, by waiting
on them, and aiding them. For indeed this too is of God s
lovingkindness, to bring those that are less zealous, and are not able
to undertake the hard and rugged and strict life, to bring, I say,
even those, by another way, into the same rank with the others. And
this Paul means by "fellowship." They give a share to us, he
means, in carnal things, and we give a share to them in spiritual
things. For if God for little and worthless things granteth the
kingdom, His servants too, for little and material things, give a
share in spiritual things: or rather it is He that giveth both the one
and the other by means of them. Thou canst not fast, nor be alone,
nor lie on the ground, nor watch all night? Yet mayest thou gain the
reward of all these things, if thou go about the matter another way,
by attending on him that laboreth in them, and refreshing and anointing
him constantly, and lightening the pains of these works. He, for his
part, stands fighting and taking blows. Do thou wait on him when he
returns from the combat, receive him in thy arms, wipe off the sweat,
and refresh him; comfort, soothe, restore his wearied soul. If we
will but minister to the saints with such readiness, we shall be
partakers of their rewards. This Christ also tells us. "Make to
yourselves friends by means of the mammon of unrighteousness, that they
may receive you into their eternal tabernacles." (Luke xvi. 9.)
Seest thou that they are become sharers? "From the first day," he
says, "even until now." And "I rejoice" not only for what is
past, but also for the future; for from the past I guess that too.
Ver. 6. "Being confident of this very thing, that He which began
a good work in you will perfect it until the day of Jesus Christ."
See how he also teaches them to be unassuming. For since he had
witnessed a great thing of them, that they may not feel as men are apt
to do, he presently teaches them to refer both the past and the future
to Christ. How? By saying, not, "Being confident that as ye
began ye will also finish," but what? "He which began a good work
in you will perfect it." He did not rob them of the achievement,
(for he said, "I
rejoice for your fellowship," clearly as if making it their act,)
nor did he call their good deeds solely their own, but primarily of
God. "For I am confident," saith he, "that He which began a
good work in you will perfect it until the day of Jesus Christ."
That is, God will. And it is not about yourselves, he implies,
but about those descending from you that I feel thus.
And indeed it is no small praise, that God should work in one. For
if He is "no respecter of persons," as indeed He is none, but is
looking to our purpose when He aids us in good deeds, it is evident
that we are agents in drawing Him to us; so that even in this view he
did not rob them of their praise. Since if His in working were
indiscriminate, there would have been nothing to hinder but that even
Heathens and all men might have Him working in them, that is, if He
moved us like logs and stones, and required not our part. So that in
saying "God will perfect it," this also again is made their praise,
who have drawn to them the grace of God, so that He aids them in
going beyond human nature. And in another way also a praise, as that
"such are your good deeds that they cannot be of man, but require the
divine impulse." But if God will perfect, then neither shall there
be much labor, but it is right to be of good courage, for that they
shall easily accomplish all, as being assisted by Him.
Ver. 7. "Even as it is right for me to be thus minded on behalf of
you all, because I have you in my heart, inasmuch as both in my
bonds, and in the defence and confirmation of the Gospel, ye all are
partakers with me of grace."
Greatly still does he show here his longing desire, in that he had
them in his heart; and in the very prison, and though bound, he
remembered the Philippians. And it is not a little to the praise of
these men, since it is not of prejudice that this Saint conceived his
love, but of judgment, and right reasons. So that to be loved of
Paul so earnestly is a proof of one's being something great and
admirable. "And in the defense," he says, "and confirmation of
the Gospel." And what wonder if he had them when in prison, since
not even at the moment of going before the tribunal to make my defense,
he says, did ye slip from my memory. For so imperial a thing is
spiritual love, that it gives way to no season, but ever keeps hold of
the soul of him who loves, and allows no trouble or pain to overcome
that soul. For as in the case of the Babylonian furnace, when so
vast a flame was raised, it was a dew to those blessed Children. So
too does friendship occupying the soul of one who loves, and who
pleases God, shake off every flame, and produce a marvelous dew.
"And in the confirmation of the Gospel," he says. So then his
bonds were a confirmation of the Gospel, and a defense. And most
truly so. How? For if he had shunned bonds, he might have been
thought a deceiver; but he that endures every thing, both bonds and
affliction, shows that he suffers this for no human reason, but for
God, who rewards. For no one would have been willing to die, or to
incur such great risks, no one would have chosen to come into collision
with such a king, I mean Nero, unless he looked to another far
greater King. Truly a "confirmation of the Gospel" were his
bonds. See how he more than succeeded in turning all things to their
opposite. For what they supposed to be a weakness and a detraction,
that he calls a confirmation; and had this not taken place, there had
been a weakness. Then he shows that his love was not of prejudice,
but of judgment. Why? I have you (in my heart), he says, in my
bonds, and in my defense, because of your being "partakers of my
grace." What is this? Was this the "grace" of the Apostle, to
be bound, to be driven about, to suffer ten thousand evils? Yes.
For He says, "My grace is sufficient for thee, for my power is
made perfect in weakness." (2 Cor. xii. 9.) "Wherefore,"
saith he, "I take pleasure in weaknesses, in injuries." Since
then I see you in your actions giving proof of your virtue, and being
partakers of this grace, and that with readiness, I reasonably
suppose thus much. For I that have had trial of you, and more than
any have known you, and your good deeds; how that even when so distant
from us, ye strive not to be wanting to as in our troubles, but to
partake in our trials for the Gospel's sake, and to take no less
share than myself, who am engaged in the combat, far off as ye are;
am doing but justice in witnessing to these things.
And why did he not say "partakers," but "partakers with me"? I
myself too, he means, share with another, that I may be a partaker
of the Gospel; that is, that I may share in the good things laid up
for the Gospel. And the wonder indeed is. that they were all so
minded; for he says that "ye all are fellow-partakers of grace."
From these beginnings, then, I am confident that such ye will be
even to the end. For it cannot be that so bright a commencement should
be quenched, and fail, but it points to great results.
Since then it is possible also in other ways to partake of grace, and
of trials, and of tribulations, let us also, I beseech you, be
partakers. How many of those who stand here, yea, rather all, would
fain share with Paul in the good things to come! It is in your power
if ye are willing, on behalf of those who have succeeded to his
ministry, when they suffer any hardship for Christ's sake, to take
their part and succor them. Hast thou seen thy brother in trial?
Hold out a hand! Hast thou seen thy teacher in conflict? Stand by
him! But, says one, there is no one like Paul! now for disdain!
now for criticism! So there is no one like Paul? Well, I grant
it. But, "He that receiveth," saith He, "a prophet in the name
of a prophet, shall receive a prophet's reward." (Matt. x.
41.) For was it for this that these were honored, that they co
perated with Paul? Not for this, but because they co perated with
one who had undertaken the preaching. Paul was honorable for this,
that he suffered these things for Christ's sake.
There is indeed no one like Paul. No. not even but a little
approaching to that blessed one. But the preaching is the same as it
was then.
And not only in his bonds did they have fellowship with him, but also
from the beginning. For hear him saying, "And ye yourselves also
know, ye Philippians, that in the beginning of the Gospel, no
Church had fellowship with me in the matter of giving and receiving,
but ye only." (Phil. iv. 15.) And even apart from trials,
the teacher has much labor, watching, toiling in the word, teaching,
complaints, accusations, imputations, envyings. Is this a little
matter, to bear ten thousand tongues, when one might have but one's
own anxieties? Alas! what shall I do? for I am in a strait between
two things. I long to urge you on and encourage you to the alliance
and succor of the saints of God; but I fear lest some one should
suspect another thing, that I say this not for your sakes, but for
theirs. But know that it is not for their sakes I say these things,
but for your own. And if ye are willing to attend, I convince you by
my very words; the gain is not equal to you and to them. For ye, if
ye give, will give those things from which, willing or unwilling, ye
must soon after part, and give place to others; but what thou
receivest is great and far more abundant. Or, are ye not so
disposed, that in giving ye will receive? For if ye are not so
disposed, I do not even wish you to give. So far am I from making a
speech for them! Except one have first I so disposed himself, as
receiving rather than giving, as gaining ten thousand fold, as
benefited rather than a benefactor, let him not give. If as one
granting a favor to the receiver, let him not give. For this is not
so much my care, that the saints may be supported. For even if thou
give not, another will give. So that what I want is this, that you
may have a relief from your own sins. But he that gives not so will
have no relief. For it is not giving that is doing alms, but the
doing it with readiness; the rejoicing, the feeling grateful to him
that receives. For, "not grudgingly," saith he, "or of
necessity; for God loveth a cheerful giver." (2 Cor. ix. 7.)
Except then one so give, let him not give: for that is loss, not
alms. If then ye know that ye will gain, not they, know that your
gain becomes greater. For as for them the body is fed, but your soul
is approved; for them, not one of their sins is forgiven when they
receive, but for you, the more part of your offenses is removed. Let
us then share with them in their great prizes. When men adopt kings
they do not think they give more than they receive: Adopt thou
Christ, and thou shalt have great security. Wilt thou also share
with Paul? Why do I say Paul when it is Christ that receiveth?
But that ye may know that all is for your sakes that I say and do,
and not of care for the comfort of others, if there is any of the
rulers of the church that lives in abundance and wants nothing, though
he be a saint, give not, but prefer to him one that is in want,
though he be not so admirable. And wherefore? Because Christ too so
willeth, as when He saith, "If thou make a supper or a dinner,
call not thy friends, neither thy kinsmen, but the maimed, the lame,
the blind, that cannot recompense thee." (Luke xiv. 12.) For
it is not indiscriminately that one should pay such attentions, but to
the hungry, but to the thirsty, but to those who need clothing, but
to strangers, but to those who from riches have been reduced to
poverty. For He said not simply, "I was fed," but 'I was an
hungered," for, "Ye saw me an hungered," He says," and fed
me." (Matt. xxv. 35.) Twofold is the claim, both that he is
a saint and that he is hungry. For if he that is simply hungry ought
to be fed, much more when he is a saint too that is hungry. If then
he is a saint, but not in need, give not; for this were no gain.
For neither did Christ enjoin it; or rather, neither is he a saint
that is in abundance and receiveth. Seest thou that it is not for
filthy lucre that these things have been said to you, but for your
profit? Feed the hungry, that thou mayest not feed the fire of hell.
He, eating of what is thine, sanctifies also what remains. (Luke
xi. 41.) Think how the widow maintained Elias; and she did not
more feed than she was fed: she did not more give than receive. This
now also takes place in a much greater thing. For it is not a "barrel
of meal," nor "a cruse of oil" (1 Kings xvii. 14), but
what? "An hundred fold, and eternal life" (Matt. xix. 21,
29), is the recompense for such--the mercy of God thou becomest;
the spiritual food; a pure leaven. She was a widow, famine was
pressing, and none of these things hindered her. Children too she
had, and not even so was she withheld. (1 Kings xvii. 12.)
This woman is become equal to her that cast in the two mites. She
said not to herself, "What shall I receive from this man? He
stands in need of me. If he had any power he had not hungered, he had
broken the drought, he had not been subject to like sufferings.
Perchance he too offends God." None of these things did she think
of. Seest thou how great a good it is to do well with simplicity, and
not to be over curious about the person benefited? If she had chosen
to be curious she would have doubted; she would not have believed.
So, too, Abraham, if he had chosen to be curious, would not have
received angels. For it cannot, indeed it cannot be, that one who is
exceeding nice in these matters, should ever meet with them. No,
such an one usually lights on impostors; and how that is, I will tell
you. The pious man is not desirous to appear pious, and does not
clothe himself in show, and is likely to be rejected. But the
impostor, as he makes a business of it, puts on a deal of piety that
is hard to see through. So that while he who does good, even to those
who seem not pious, will fall in with those who are so, he who seeks
out those who are thought to be pious, will often fall in with those
who are not so. Wherefore, I beseech you, let us do all things in
simplicity. For let us even suppose that he is an impostor that
comes; you are not bidden to be curious about this. For, "Give,"
saith he, "to every one that asketh thee" (Luke vi. 30); and,
"Forbear not to redeem him that is to be slain." (Prov. xxiv.
11.) Yet most of those that are slain suffer this for some evil
they are convicted of; still he saith, "Forbear not." For in this
shall we be like God, thus shall we be admired, and shall obtain
those immortal blessings, which may we all be thought worthy of,
through the grace and lovingkindness of Jesus Christ our Lord, with
whom, to the Father, together with the Holy Spirit, be glory,
power, honor, now and forever, and world without end. Amen.
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