Barnes' Notes on the Bible · Philippians 第1章

腓立比書導論

第一節 腓立比城的境況

在新約聖經中，腓立比只在以下幾處及其關聯中提及。在 Acts 16:11-12，記載保羅與同行的人「從特羅亞開船，一直行到撒摩特喇，第二天到了尼亞坡里」，再從那裏來到腓立比。也正是在這時，「主開導了呂底亞的心，叫她留心聽保羅所講的話」，那禁卒也在十分引人矚目的境況中歸信。在 Acts 20:1-6，顯示保羅去過雅典與哥林多之後，在往猶太去的途中再次訪問了腓立比；他從腓立比前往特羅亞。在 1 Thessalonians 2:2，保羅提及自己在腓立比所受的羞辱待遇，並提及他在腓立比既受了那樣的對待，便前往帖撒羅尼迦，在那裏傳揚福音。

腓立比這城得名於亞歷山大大帝之父腓力。在他以前，這城的歷史無人知曉。據說它建於舊日塔索斯人（Thasians）聚落的遺址上，又因四周有許多從鄰近山嶺流下的溪澗與泉水，故舊名克雷尼德斯（Crenides）（源於 κρήνη krēnē，即「泉」之意）。這城又稱達托斯（Datos）——Δατος Datos；見 Acts 16:12 註釋。居於愛琴海濱外塔索斯島上的塔索斯人，因那地區發現了寶貴的金銀礦藏而被吸引至此。腓立比是馬其頓的一座城，位於暗妃波里的東北方，幾乎在帖撒羅尼迦的正東，離色雷斯的邊界不遠，距愛琴海約十五至二十英里，鄰近潘蓋翁山（Mount Pangaeus），有一條小河流經城旁，注入愛琴海。至於保羅在那裏傳福音時這城的規模如何，我們沒有資料。

這城原先在色雷斯的疆界之內。馬其頓的腓力把注意力轉向色雷斯時，克雷尼德斯與潘蓋翁山的形勢自然引起他的注意。於是他入侵此地，把衰弱的科提斯（Cotys）逐出王位，隨即在舊塔索斯殖民地的原址上興建新城，並以自己的名字命名——腓立比（Anthon, Classical Dictionary）。馬其頓臣服羅馬之後，腓立比區位的優勢促使羅馬人遣殖民團到那裏，這城遂成為帝國最繁盛的城邑之一；參 Acts 16:12；Pliny, iv. 10。這城有一枚徽章，鐫有下列銘文——col. jul. aug. phil.。由此可知，是猶利烏斯·凱撒（Julius Caesar）在那裏建立了殖民地（Michaelis）。這城因是亞洲通往歐洲的主要通道而得享相當的重要性，因為從一大陸通往另一大陸的大幹道正在其附近。這條道路在 Appian, De Bell. Civ. L. iv. c. 105, 106 有詳細的描述。

這城在歷史上著名，是因為決定羅馬帝國命運的大捷，正是屋大維（後稱亞古士督凱撒）與安東尼在此擊潰布魯圖斯與卡西烏斯的軍隊而贏得，共和派由此被完全壓制。在這場戰役中，卡西烏斯受安東尼猛攻而敗，自以為一切都已喪失，在絕望中自刎。布魯圖斯以最真誠哀慟的淚水悲悼他，稱他為「最後的羅馬人」。二十日之後，布魯圖斯冒險再戰。在他親自奮戰之處，他得了勝；但在其餘各處，軍隊盡皆潰敗，戰役以共和派的全軍覆沒告終。布魯圖斯偕少數友人逃脫，在一個洞穴裏過了一夜，見一切已無可挽回，便吩咐隨從之一斯特拉圖（Strato）把他殺死。斯特拉圖久久不肯；但見布魯圖斯心意已決，便轉過臉去，持劍而立，布魯圖斯遂撲身於劍上。

腓立比城在拜占庭諸家的史著中屢被提及。其廢墟至今仍保留菲利巴（Filibah）之名。兩位美國宣教士曾於1834年5月踏勘這些廢墟。他們看見了可能就是市集的遺跡——保羅與西拉曾在那裏被棍打（Acts 16:19）——又看見了一座宏偉宮殿的斷片。他們認為，保羅當年從尼亞坡里往腓立比所行的路，就是今日人們所走的同一條路，因為這路是從山中最險峻的隘口開鑿出來的。這條路至今全程鋪石。

第二節 腓立比教會的設立

腓立比是福音傳入歐洲的第一站；這一事實使這地方具有比那場戰役更深的意義與重要性。福音最初是由保羅和西拉在極其引人矚目的境況下傳到此地的。保羅曾藉一個特別的異象蒙召前往馬其頓（Acts 16:9），而他最初傳道之處便是腓立比——他照自己的慣例，徑直前往那一帶的首要城市。他最先向之傳道的，是呂底亞——一位來自小亞細亞推雅推喇、賣紫色布疋的婦人。她歸信了，就接待保羅和西拉到自己家中，殷勤款待他們。後因保羅從一個「被巫鬼所附的使女」身上趕出惡鬼，那些雇用她藉以牟利之人的財路就此斷絕，群眾因而被煽動，保羅和西拉被下在內監裏，兩腳上了木狗。就在那裏，半夜時分，上帝以非凡的方式介入。地震搖撼監獄，他們的鎖鍊鬆開，監門全開，那先前苛刻待他們的禁卒歸信了，他全家也都受了洗。福音就是在這樣莊嚴的境況中初次傳入歐洲。亂事平息、禁卒歸信之後，保羅得了體面的釋放，隨即離開那城（Acts 16:40）。他在羅馬被囚之前，曾再到馬其頓，無疑也到了腓立比（Acts 20:1-2）。一般推想，他在羅馬首次被囚獲釋之後，曾重訪他所建立的眾教會。在這封書信裏（Philippians 1:25-26；Philippians 2:24），他表示確信自己將獲釋放，並蒙允再見他們的面；而他在這事上的心願，多半也如願成就了；參提摩太後書導論。

第三節 本書信的寫作時間

本書信寫於羅馬，這是顯然的。其據如下：

（1）因為它是在保羅身受「捆鎖」之時寫成的（Philippians 1:13-14）；

（2）因為書中所述的種種情節，使這被囚之在羅馬毋庸置疑；如在 Philippians 1:13，他說他的「捆鎖在御營全軍……已經顯明」——這說法自然叫人想到羅馬的宮廷；又在 Philippians 4:22，他說：「眾聖徒都問你們安。在凱撒家裏的人特特地問你們安。」

本書信寫於他被囚已頗一段時日之後、或許在獲釋前不久，這也是顯然的。這可由下列情節看出：

（1）使徒在羅馬為囚已久，以致他在諸般審訊中所顯的品格，已對福音的進展大有貢獻（Philippians 1:12-14）。他說，他的捆鎖「在御營全軍」已經顯明；許多弟兄因他的「捆鎖」越發放膽，趁機無所畏懼地傳講福音。

（2）關於以巴弗提的敘述表明，保羅寫這書信時，他已在羅馬停留了相當時日。以巴弗提與保羅同在羅馬，並在那裏患病。腓立比人聽聞他患病的消息，他又再聽聞他們因知道他的病情而何等掛心（Philippians 2:25-26）。正如 Paley 博士所言，這消息的往返傳遞，必定耗費相當時日，而這一切都必發生在保羅居留羅馬期間。

（3）在這樣證實為期甚長的羅馬居留之後，保羅寫這書信時，認定自己結局的裁斷已近。他預期這事不久便見分曉（Philippians 2:23）。

「所以，我一看出我的事要怎樣了結，就盼望立刻打發他去」（提摩太）。保羅多少期望自己將獲釋，並蒙允再訪他們（Philippians 2:21）。「但我靠着主自信我也必快去」；參 Philippians 1:25、Philippians 1:27。然而他並非絕對確知自己的結局；雖然在一處他以極大的把握論到自己必獲釋（Philippians 1:25），在另一處卻也暗示自己有可能被處死（Philippians 2:17）：「我以你們的信心為供獻的祭物，我若被澆奠在其上，也是喜樂，並且與你們眾人一同喜樂。」這些情節匯合起來，把本書信的寫作時間定於羅馬被囚行將結束之際。從 Acts 28:30 我們得知，保羅在羅馬住了「足足兩年」；本書信就是寫於這段時期的後半。因此一般同意，本書信約寫於主後61或62年。Hug（Introduction）把它定在主後61年末或62年初；Lardner 則定在主後62年末。本書信寫於尼祿年間羅馬大火（主後64年）之前，這是顯然的；因為那事若已發生，保羅竟全然不提，實難置信。而且，從那事之後隨之而來對基督徒的逼迫看來，他也不太可能像在本書信中那樣，把自己的處境描述得如此順遂。倘若那時，他恐怕難以指望獲釋。

第四節 本書信的宗旨與性質

本書信的目的是明顯的。它是由以巴弗提（Philippians 2:25）帶去的；他似乎是腓立比的居民，也是當地教會的一員。書信的目的，是要表達使徒對他們所施恩惠的感謝，並以他不久可望獲釋的盼望安慰他們。以巴弗提是腓立比人在保羅被囚期間打發來、要把他們的餽送帶給他的（Philippians 4:18）；他在羅馬期間病了（Philippians 2:26-27）。他康復之後，保羅認為以巴弗提宜即刻返回腓立比。他自然要就自己的處境與前景向他們作些交代。因此，書信相當的篇幅，用於說明保羅的被囚在推展福音上所生的效果，以及保羅身處當時境遇中的感受。他尚不能確定自己被囚的結局（Philippians 1:20）；但無論是生是死，他都已預備好了（Philippians 1:23）。他願意活着，只為能有益於別人；又料想自己或仍有可為，便多少期待能從捆鎖中獲釋。

在保羅使徒的眾書信中，恐怕沒有一封像這封這樣親切、這樣滿溢溫情之語。對其他教會，他常不得不用責備的話。或如加拉太眾教會有錯謬流行，或如哥林多教會有分爭結黨、有當受懲戒的嚴重事件或重大的失序，屢屢需要嚴厲的言辭。但在腓立比教會，幾乎沒有甚麼當受責備之處，倒有極多當受稱讚與感謝的事。他們對待保羅的態度，以及他們一般的行事為人，堪為楷模，慷慨而高尚。他們在他的患難中向他顯出至深的體恤：供給他的需用，在別無機會之時特地打發使者補給他（Philippians 4:10），在他的試煉中與他表同情；他們又以教會的秩序、平安與和睦，卓越地彰顯了救主的教訓。因此，使徒在全書信中的語氣，滿是至深的柔情——這是一顆仁愛之心所樂於採用的言辭，也必是深叫他們得安慰的言辭。

保羅在當稱許之處，從不遲疑用稱許的話，正如該受責備之處，他從不退縮一樣；他似乎看這兩樣同屬本分。我們也當記念保羅當時的處境，並自問：一位仁愛而知恩的屬靈父親，自覺死期將至之時，會寫一封怎樣的信給他所深愛的羊群？我們便會發現，這正是我們料想那樣的人會寫的書信。它流露出一個成熟基督徒的靈，他的敬虔正待收成而愈見醇厚；他自覺離天不遠，或許不久便可「與基督同在」。雖然他多少期待獲釋，但他的處境使他正視死亡。他身負重罪的控告；對本族之人已無公義可望；皇帝（尼祿）的品格，不足以使他深信必得公斷；而逼迫的火焰，或許已開始燃起。

在尼祿這樣一個人的裁奪之下，身繫囹圄，寓居異鄉之人中，死亡又當面逼視——我們自然料想，全書信中會滲透着特別的莊嚴、溫柔、哀婉與熾烈的深情。事實正是如此；在保羅的一切着述中，這些特質沒有一處比在這封致腓立比人的信中表現得更為明顯。他表示感念他們一切的厚愛；他對他們的福祉顯出溫柔的關切；他傾吐滿懷湧流的感謝之言，以溫柔親切的勸勉，向他們吐露為父的心腸。解釋本書信時，記念這些境況是重要的。它流露的是為父的言語，過於使徒的權威；是摯友的懇求，過於掌權者的命令。它表達了一個自覺或已鄰近死亡、而又深愛他們之人的深情；它在一切世代中，都將是慈愛勸勉與忠告的典範。

本章包含以下數點：

一、對教會的問安（Philippians 1:1-2）。

二、在 Philippians 1:3-8，使徒為他們所顯明愛上帝的憑據，並為福音初次傳給他們以來他們對福音的忠心，向上帝獻上感謝。他說他確信這必持續到底，又說那曾施恩使他們得以忠心的上帝，必成全這工直到末了。

三、他表示懇切的盼望，願他們在知識上多而又多，直到基督的日子無可指摘（Philippians 1:9-11）。

四、在 Philippians 1:12-21，他向他們陳明自己在羅馬被囚所生的效果——既料想連他的被囚也被安排用以廣傳福音，這消息必叫他們得安慰。他說，他的試煉成了基督的知識甚至在宮廷中擴展的管道；許多基督徒因他的受苦大得激勵，越發奮勇傳揚真理。誠然，他說，有些人傳基督是出於不正當的動機，並有意加增他的苦楚；但基督既被傳開這一大事實，他說，他就喜樂。他忘卻自己，也忘卻他們或要加在他身上的任何傷害，能以真誠為福音被傳開而喜樂——無論傳的人是誰、出於甚麼動機。他信這一切的事必於他的得救有益。基督是他人生的大目的與大歸趨；只要基督被傳揚，其餘一切都屬次要。

五、提到他活着的大目的乃是「基督」這一事實（Philippians 1:21），便引他論到自己或不久便可與基督同在（Philippians 1:22-26）。他願與基督同在的心何等迫切，幾乎不知如何取捨——是即刻離世，還是活着將基督傳於別人。然而，既信自己的性命於他們仍有益處，他便懷着相當的確信，期待自己的性命得保全、終將獲釋。

六、本章以 Philippians 1:27-30 作結，勸他們行事為人與基督的福音相稱。無論他自己遭遇何事——無論得再見他們的面，還是只聽見他們的消息——他懇求能知道他們行事為人與福音相稱。他們不當懼怕仇敵；若蒙召受苦，就當記念：不但得以信靠救贖主，並要為祂的緣故受苦，這兩樣都是「蒙恩賜」給他們的。

保羅和提摩太——保羅在他的書信中，常把某人與自己並列；見 1 Corinthians 1:1 註釋。由此可見，提摩太當時與保羅同在羅馬。他為何在那裏，不得而知。他顯然不是以囚徒的身分與保羅同在羅馬；多半他是那些為要在受苦中向保羅表同情而前往羅馬的朋友之一；參 2 Timothy 4:9 註釋。提摩太與使徒聯名寫這封書信，有其特別合宜之處，因為教會建立之時他正與保羅同在，而且無疑深切的關懷教會的福祉；見 Acts 16。保羅往雅典去後，提摩太仍留在馬其頓，此後他也很可能再訪問過他們。

耶穌基督的僕人們——見 Romans 1:1 註釋。

寫給凡在基督耶穌裏的眾聖徒——這是給教會的通稱，表明教會是聖潔的；見 Romans 1:7 註釋。

和諸位監督——σὺν επισκόποις sun episkopois；見 Acts 20:28 註釋。這裏所用的詞在新約聖經中只見於下列各處：Acts 20:28 譯作「監督們」；Philippians 1:1；1 Timothy 3:2；Titus 1:7；1 Peter 2:25 則各處譯作「監督」。這詞本義是視察者、監督者或護衛者，用於福音的執事，是因為他們對眾教會施行這種看顧，或受託監理教會的益處。因此，這是一個可用於教會中任何職分者的稱謂，起初與長老（presbyter）一詞含義相同。這裏顯然也是取這個意思。這詞不可能指教區主教（diocesan bishop），即不可能指看顧一大片地區之眾教會、位階高於其他福音執事的主教，因為這詞在此處用的是複數，而說腓立比有好幾個教區，是極度不可能的事。況且，除了「執事」以外，他們顯然是那裏教會僅有的職分者；因此這裏所指的人，必定只是受託牧養職分的人。早期教父之一的耶柔米（Jerome）論到「監督」一詞，曾這樣說：「長老與監督原是同一的。在宗教尚未生分裂之前，眾教會都是由長老共同的議會治理的。其後才處處規定，要從長老中選立一人，置於其餘的人之上。」他又說：「腓立比是馬其頓的一座城；如今稱為監督的這樣的人，當時在同一座城裏同時有好幾位，這當然是不可能的。但由於當時人們把稱為長老的同一些人也稱為監督，眾使徒論監督與論長老，便不加區分。」——語出其《提多書註釋》（Annotations on the Epistle to Titus），見 Woods 博士《論監督制》（Episcopacy, p. 63）所引。

和諸位執事——論執事的設立及其職責，見 Acts 6:1 註釋。「執事」（deacons）一詞在新約聖經通行譯本中，在此之前並未出現，但這裏譯作「執事」的希臘文詞卻經常出現。它在 Matthew 20:26；Mark 10:43；Romans 13:4；Romans 15:8；1 Corinthians 3:5；2 Corinthians 3:6；2 Corinthians 6:4；2 Corinthians 11:15, 2 Corinthians 11:23；Galatians 2:17；Ephesians 3:7；Ephesians 6:21；Colossians 1:7, Colossians 1:23, Colossians 1:25；Colossians 4:7；1 Timothy 4:6 譯作 minister 或 ministers；在 Matthew 22:13；Matthew 23:11；Mark 9:25；John 2:5, John 2:9；John 12:26；Romans 16:1 譯作 servant 或 servants；在 Philippians 1:1；1 Timothy 3:8, 1 Timothy 3:12 則譯作 deacon 或 deacons。這詞的本義是僕人，隨後用於福音的執事，因為他們是基督與眾教會的僕人。因此，這詞漸漸特別用來指那些管理教會賙濟、看顧病人與窮人的人。在我們面前的這段經文裏，這詞大概就是取這個意思，因為這裏所指的職分者，在某些方面與監督有別。使徒在此只提到腓立比教會裏兩個等次的教職人員；這一段記述，對於基督教會最初如何組織、其中設有哪些職分者的問題，關係重大。關於這一點，我們可以這樣說：

（1）這裏只提到兩個等次的教職人員。無論他們位分如何，這一點是無可否認的。

（2）全無任何暗示，說那裏曾設立過高級教制（prelatical）的主教，而那職分的在任者當時不在，或那職分當時出缺。倘若主教不在，如 Bloomfield 等人所推想，那麼竟全然不提他，而保羅又留下那裏實際上只有兩「等」職分的印象，這就令人詫異了。倘若那裏有一位高級主教（prelate），保羅為何不以親切的問安提及他？為何他提到另外兩「等聖職人員」時，對那奉派「在聖職等級與權柄上居優越地位」治理他們的人，竟隻字不提？難道保羅嫉妒這位高級主教？但若他們有一位高級主教，而那主教座位（see）當時出缺，為何全不提及這事實？為何不為他們的損失致慰？為何不求上帝差一人進入那出缺的教區？以為他們有一位高級教制的主教、只是當時不在——如同主教制的主張者常作的——這不過是憑空的假定。即便容讓這一點，保羅為何全不提及這事實、也不為那不在的高級主教請他們代禱，這仍是一個從未得着解答的問題。

（3）這教會是使徒保羅親自組織的，而它是照着「真正原始並合乎使徒體制的模式」組織的，這是無可疑的。

（4）腓立比教會位於廣大地域的中心，是馬其頓的都城，不大可能置於另一地區教區主教之下。

（5）它為別的教會所環繞，因為我們明明讀到帖撒羅尼迦的教會，以及在庇哩亞傳福音的事；見 Acts 17。

（6）論到與腓立比教會有關的，所提及的監督不止一位。但這些人不可能是聖公會制或高級教制等次的主教。聖公會制的主張者若定意說他們是高級主教，那麼便有以下的結論：

（a）同一教區、同一座城、同一個教會裏，有這樣的人不止一位——這是違背主教制根本觀念的。並且還有結論：

（b）腓立比教會裏全然缺少了聖公會制者所稱聖職的「第二等」；這就是說，眾使徒所組織的教會，在必不可少的等級中缺了一級，只設有一班沒有長老（「祭司」）的高級主教——即一個奉派治理「根本不存在的祭司們」的「居優越地位」的人等。

那裏若有這樣的長老或「祭司」，保羅為何不指出他們？那職分若在教會的籌劃之中、而當時出缺，這怎麼會發生？若果如此，為何對這樣值得注意的事實竟全無提及？

（7）因此，結論是：這教會裏只有兩個等次的職分者；而且，把「監督」一詞用於眾教會的普通執事，是正當合宜的。既然未提任何高級主教，既然受託看顧教會的只提到兩等人，結論便是：至少有一個由眾使徒組織的教會，是沒有任何高級主教的。

（8）關於「教導的」長老與「治理的」長老之分，也可作同樣的觀察。這裏未提這樣的區分；治理長老的職分無論如何有用，也無論這職分在某些原始教會中確曾存在，這裏卻有一個教會找不到這樣的職分者；這一事實證明，這樣的職分者對基督教會並非必不可少。

願恩惠歸與你們……——見 Romans 1:7 註釋。

我每逢想念你們，就感謝我的上帝——旁註作「提及」。這希臘文字的意思是「回憶、記念」。但這回憶，或出於他自己對親見之事的回想，或出於他從別人聽聞他們的事，或因他們對他所施的恩惠使他想起他們。其意是：無論因何緣故，他每逢想到他們，就有感謝的緣由。他說他感謝「我的上帝」，暗示腓立比人的行事，是上帝施恩於他的憑據；就是說，他看他們的敬虔，為上帝施恩於他自己靈魂的表記之一——因為在生發這敬虔的事上，他曾是主要的器皿。

常為你們感謝我的上帝——這裏所用的措辭帶有很重的語氣。保羅竭力向他們表明：他從未忘記他們；他每逢禱告，總是記念他們。

每逢為你們眾人祈求的時候——在他需要代禱的對象如此之多、他所建立的教會又如此之多的情形下，他仍從不忘記他們，這是特別而深摯之愛的明證。我們在每次禱告中都記念的人或事，必是心中極其寶貴的。

為你們眾人——不是泛指教會全體，而是指每一位肢體。「他不厭其煩地重複『眾人』一詞，為要表明他對他們眾人愛得同樣深切，也更有效地激發他們顯出同樣的愛與仁慈」——Wetstein。

歡歡喜喜地祈求——因你們一貫的行事與仁慈的生活而喜樂——每逢想念你們聖潔的行事，就在我的禱告中摻着感謝。

因為你們同心合意地興旺福音——「因為你們善待我這傳福音的人,對我慷慨。」——Wetstein。然而,關於這一句的意思,向來意見頗有分歧。許多人——如 Doddridge、Koppe 等——以為這是指他們從保羅初次傳福音的那一天起,直到寫這書信的時候,一直與福音的福分有分。另一些人以為這是指他們在基督徒信仰上堅恆不移。還有一些人——如 Pierce、Michaelis、Wetstein、Bloomfield、Storr——以為這是指他們慷慨捐輸供應福音,即與別人一同有分、把自己所有的與別人共享,以維持福音的事工。這似乎是正確的解釋,理由如下:

（1）因為這與本書信的主旨相符,也與使徒在別處論到他們餽送的話相符。他曾特別提到他們的慷慨;事實上,這正是他寫這書信的主要原因之一;見 Philippians 4:10-12, Philippians 4:15-18。

（2）這與譯作「交通/同心合意」的詞——κοινωνία koinōnia——常見的意思相符。這詞指人所共有的、與別人同有分的,即相通、相交;見 Acts 2:42；1 Corinthians 1:9；1 Corinthians 10:16；Philemon 1:6；隨後也指傳送、分施、捐助;見 Romans 15:26；2 Corinthians 9:13。說它不可能指某些人所設想的「得以有分於福音」（見 Robinson's Lexicon）,從他接下去的話——「從頭一天直到如今」——便可看出。這交通必定是持續不斷、時時顯明的事;其大體的意思是:就福音而論——就福音的供應、福音的權利與福音的靈而論——他們都是共同有分的。他們對一切屬乎福音的事都感到休戚相關,並以各樣合宜的方式將這一點顯明出來,尤其是供應那些奉派傳福音之人的需用。

從頭一天——即福音初次傳給他們的時候。他們始終如一。這是榮耀的見證。論到一個教會或一位基督徒,能說他們在福音的要求上始終如一、恆久不變,這實在是難得的。唉,能這樣說的人何其少!論到這幾節聖經（Philippians 1:3-5）,我們可以留意:

（1）福音的執事所能得的最大喜樂之一,就是受他所服事之民聖潔的行事所帶來的喜樂;參 3 John 1:4。這喜樂如同農夫看見田禾成熟、豐收在望;如同教師看見學生品行良好、進步迅速;如同父母看見兒女有德、有成、敬虔。然而它更勝過這一切。這裏相關的益處更高、更重要;結果更深遠、更純淨;喜樂也更不自私。恐怕在地上再沒有別處,能尋得像牧者在自己的百姓敬虔、平安、仁慈、日漸火熱之中所享那樣純淨、高尚、安慰而豐厚的幸福了。

（2）基督徒行得好時,稱讚他們是正當的。保羅從不遲疑這樣作,也從不以為這會有害。諂媚是有害的——但保羅從不諂媚。稱讚若要使人得益而不受損,就當:

（a）單純陳述事實;

（b）不加誇張;

（c）同樣樂意在人有錯時責備,在迷誤時勸戒,在走迷時忠告。

不斷的挑剔、斥責、埋怨,無論在家庭、學校或教會,都沒有益處。其趨勢只是叫人灰心、惱怒、頹喪。孩子行得好時稱讚他,可能與他行得不好時責備他同樣重要、同樣是本分。上帝留心稱讚祂行得好百姓,不下於責備他們行得不對;凡以為自己的本分就是專門挑錯的父母、教師或牧者,是大大的誤解了智慧之路。在這世上,最能增進幸福的,莫過於樂於對別人的行事感到滿意、而非不滿,樂於欣慰、而非不悅。

（3）我們不在身邊的朋友,當記在我們的禱告中。跪在上帝面前,是記念他們最好的地方。我們不知道他們的境況。他們若病了,我們無法服事他們的需要;若在危險中,我們無法奔去救援;若受試探,我們無法勸導。但與他們同在的上帝,這一切都作得到;而得蒙允許把他們交託於祂聖潔的看顧與保守,乃是無比的特權。況且,這樣行也是本分。這是報答他們恩情的一種方式——也是最好的方式。兒女可以每天早晨求上帝賜福不在身邊的父母,以此常常報答親恩;弟兄可以在遠方為姊妹求上帝施恩,藉此鞏固並延續對她的愛,也多少報答她的溫情。

我深信——這是語氣很重的話,意指完全而堅定地被說服或確信;它是 πείθω peithō（勸服）的中間態分詞;參 Luke 16:31「若有一個從死裏復活的,他們也是不勸醒」,即他們不會被說服;見 Acts 17:4；Hebrews 11:13；Acts 28:24。這裏的意思是:保羅對自己所說的真實性,是全然確信的。這是一個對這問題毫無疑惑之人所說的話。

在你們心裏動了善工的——這裏所說的「善工」,除了信仰、即真敬虔以外,不可能指別的。這稱為上帝的工、主的工、基督的工(見 John 6:29;參 1 Corinthians 15:58;1 Corinthians 16:10;Philippians 2:30)。保羅在此斷言:那工是上帝開始的。不是憑他們自己的作為或意志而成的;參 John 1:13 註釋。他堅信這工必持久,正是根據「它是上帝開始的」這一事實。若那是出於人的作用,他就不會有這樣的確信;因為人今天所作的任何事,都不能為「他明天必作同樣的事」提供確定的把握。所以,基督徒的堅忍若全繫於他自己,就決不能有確實的憑據,保證他終必到達天堂。

必成全這工——旁註作「或作:完成」。希臘文 ἐπιτελέσει epitelesei,意指祂必使這工直往前達於完成;祂必成全它。這是該詞的強調形式,意指這工必貫徹到底。這詞見於下列各處:Luke 13:32「醫病」;Romans 15:28「辦完了這事」;2 Corinthians 7:1「得以成聖」;2 Corinthians 8:6「辦成這事」;2 Corinthians 8:11「把辦成這事」;Galatians 3:3「靠肉體成全」;Hebrews 8:5「將要造帳幕」;Hebrews 9:6「行拜上帝的禮」;1 Peter 5:9「在你們的眾弟兄身上也……成全」。這詞不見於其他地方。這裏的意思是:上帝必使祂所開始的工繼續前進,直到完成。祂決不把它丟在半途。決不至於開了工又棄置。而這工惟有這樣才能「成全」:

（1）保守他們不致從恩典中墜落;

（2）使他們至終達於完全。

直到耶穌基督的日子——即基督將自己顯明為偉大吸引之對象的日子,或祂顯現以榮耀自己的日子,因此可以強調地稱為「祂的日子」。那日常稱為「祂的日子」或「主的日子」,因為那將是祂得勝與榮耀的日子。這裏是指主耶穌顯現、接祂的子民歸祂自己的日子——審判的日子。論到這一節,我們可以留意:保羅相信聖徒的堅忍。他在此對這教義之真實所表達的確信,再強不過了。話語不能比這更清楚;他宣告自己的見解——上帝既在人心裏開了善工,這工便決不至最終失落——再沒有比這更明白的了。這信念的根據,他沒有全數陳明,只略作提示:乃是根據上帝開了這善工的事實。這信念的根據,大致如下:

（1）這惟在於上帝。決不在於人,任何意義上都不在。人的自守,無可倚賴。人太軟弱、太易變、太容易受引誘、太容易向試探低頭。

（2）因此,所倚靠的乃是上帝;而重生的人必蒙保守的憑據是:

（a）上帝開始了人心裏恩典之工。

（b）祂在這工裏有祂的旨意。這是經過深思、出於故意的事,不是出於偶然或僥倖,而是因為祂有一個值得祂介入的目標。

（c）祂既開始了這工,就沒有理由把它放棄。不可能是因為祂無力完成;不可能因為要勝過的仇敵比祂原先料想的多;不可能因為有祂未曾預見的難處;也不可能因為這工不值得完成。那麼,祂為何要放棄呢?

（d）上帝決不放棄祂所着手的事。沒有未完成的世界或體系;沒有出自祂手半成而遭棄的作品。在祂創造的作為中,看不出計劃改變的跡象,也沒有因厭惡、失望或無力完成而撇下已開工之物的憑據。在靈魂的救恩上,又怎會有呢?

（e）祂已應許保守重生的人直到永生;見 John 10:27-29；Hebrews 6:17-20;參 Romans 8:29-30。

Even as it is meet for me to think this of you all - "There is a reason why I should cherish this hope of you, and this confident expectation that you will be saved. That reason is found in the evidence which you have given that you are sincere Christians. Having evidence of that, it is proper that I should believe that you will finally reach heaven."

Because I have you in my heart - Margin, "Ye have me in your." The Greek will bear either, though the former translation is the most obvious. The meaning is, that he was warmly attached to them, and had experienced many proofs of their kindness; and that there was, therefore, a propriety in his wishing for their salvation. Their conduct toward him, moreover, in his trials, had convinced him that they were actuated by Christian principle; and it was proper that he should believe that they would be kept to eternal life.

Both in my bonds - While I have been a prisoner - referring to the care which they had taken to minister to his needs; Philippians 4:10, Philippians 4:14, Philippians 4:18.

And in the defence - Greek: apology. He is probably referring to the time when he made his defense before Nero, and vindicated himself from the charges which had been brought against him; see the notes at 2 Timothy 4:16. Perhaps he means here, that on that occasion he was abandoned by those who should have stood by him, but that the Philippians showed him all the attention which they could. It is not impossible that they may have sent some of their number to sympathize with him in his trials, and to assure him of the unabated confidence of the church.

And confirmation of the gospel - In my efforts to defend the gospel, and to make it known; see Philippians 1:17. The allusion is probably to the fact that, in all his efforts to defend the gospel, he had been sure of their sympathy and cooperation. Perhaps he refers to some assistance which he had derived from them in this cause, which is now to us unknown.

Ye all are partakers of my grace - Margin, "Or, with me of grace." The meaning is, that as they had participated with him in the defense of the gospel; as in all his troubles and persecutions they had made common cause with him, so it followed that they would partake of the same tokens of the divine favor. He expected that the divine blessing would follow his efforts in the cause of the gospel, and he says that they would share in the blessing. They had shown all the sympathy which they could in his trials; they had nobly stood by him when others forsook him; and he anticipated, as a matter of course, that they would all share in the benefits which would flow to him in his efforts in the cause of the Redeemer.

For God is my record - My witness; I can solemnly appeal to him.

How greatly I long after you all - To see you; and how much I desire your welfare.

In the bowels of Jesus Christ - The word "bowels," in the Scriptures denotes the upper viscera - the region of the heart and lungs: see the notes at Isaiah 16:11. That region was regarded as the seat of affection, sympathy, and compassion, as the heart is with us. The allusion here is to the sympathy, tenderness, and love of the Redeemer; and probably the meaning is, that Paul regarded them with something of the affection which the Lord Jesus had for them. This was the tenderest and strongest expression which he could find to denote the ardor of his attachment.

And this I pray - We pray for those whom we love, and whose welfare we seek. We desire their happiness; and there is no way more appropriate of expressing that desire than of going to God, and seeking it at his hand. Paul proceeds to enumerate the blessings which he sought for them; and it is worthy of observation that he did not ask riches, or worldly prosperity, but that his supplications were confined to spiritual blessings, and he sought these as the most desirable of all favors.

That your love may abound ... - Love to God; love to one another; love to absent Christians; love to the world. This is an appropriate subject of prayer. We cannot wish and pray for a better thing for our Christian friends, than that they may abound in love. Nothing will promote their welfare like this; and we had better pray for this, than that they may obtain abundant riches, and share the honors and pleasures of the world.

In knowledge - The idea is, that he wished them to have intelligent affection. It should not be mere blind affection, but that intelligent love which is based on an enlarged view of divine things - on a just apprehension of the claims of God.

And in all judgment - Margin, "sense;" compare the notes at Hebrews 5:14. The word here means, the power of discerning; and the meaning is, that he wished that their love should be exercised with proper discrimination. It should be in proportion to the relative value of objects; and the meaning of the whole is, that the wished their religion to be intelligent and discriminating; to be based on knowledge, and a proper sense of the relative value of objects, as well as to be the tender affection of the heart.

That ye may approve things - Margin, "Or, try." The word used here denotes the kind of trial to which metals are exposed in order to test their nature; and the sense here is, that the apostle wished them so to try the things that were of real value, as to discern that which was true and genuine.

That are excellent - Margin: Or, "differ." The margin here more correctly expresses the sense of the Greek word. The idea is, that he wished them to be able to distinguish between things that differed from each other; to have an intelligent apprehension of what was right and wrong - of what was good and evil. He would not have them love and approve all things indiscriminately. They should be esteemed according to their real value. It is remarkable here how anxious the apostle was not only that they should be Christians, but that they should be intelligent Christians, and should understand the real worth and value of objects.

That ye may be sincere - See the notes at Ephesians 6:24. The word used here - εἰλικρινής eilikrinēs - occurs nowhere else in the New Testament, except in 2 Peter 3:1, where it is rendered "pure." The noun εἰλικρίνεια eilikrineia, however, occurs in 1 Corinthians 5:8; 2 Corinthians 1:12; 2 Corinthians 2:17; in all which places it is rendered "sincerity." The word properly means, "that which is judged in sunshine" εἵλῃ κρίνω heilē krinō; and then "that which is clear and manifest." It is that over which there are no clouds; which is not doubtful and dark; which is pure and bright. The word "sincere" means literally without wax (sine cera); that is, honey which is pure and transparent. Applied to Christian character, it means that which is not deceitful, ambiguous, hypocritical; that which is not mingled with error, worldliness, and sin; that which does not proceed from selfish and interested motives, and where there is nothing disguised. There is no more desirable appellation that can be given to a man than to say that he is sincere - a sincere friend, benefactor, Christian; and there is nothing more lovely in the character of a Christian than sincerity. It implies:

(1) that he is truly converted - that he has not assumed Christianity as a mask;

(2) that his motives are disinterested and pure;

(3) that his conduct is free from double-dealing, trick, and cunning;

(4) that his words express the real sentiments of his heart;

(5) that he is true to his word, and faithful to his promises; and,

(6) that he is always what he professes to be. A sincere Christian would bear to have the light let in upon him always; to have the emotions of his heart seen; to be scanned everywhere, and at all times, by people, by angels, and by God.

And without offence - Inoffensive to others. Not injuring them in property, feelings, or reputation. This is a negative virtue, and is often despised by the world. But it is much to say of a man that he injures no one; that neither by example, nor opinions, nor conversation, he leads them astray; that he never does injustice to their motives, and never impedes their influence; that he never wounds their feelings, or gives occasion for hard thoughts; and that he so lives that all may see that his is a blameless life.

Till the day of Christ - See the notes at Philippians 1:6.

Being filled with the fruits of righteousness - That which righteousness in the heart produces. The fruits, or results, will be seen in the life; and those fruits are - honesty, truth, charity, kindness, meekness, goodness. The wish of the apostle is, that they might show abundantly by their lives that they were truly righteous. He does not refer to liberality merely, but to everything which true piety in the heart is fitted to produce in the life.

Which are by Jesus Christ -

(1) Which his religion is fitted to produce.

(2) which result from endeavoring to follow his example.

(3) which are produced by his agency on the heart.

Unto the glory and praise of God - His honor is never more promoted than by the eminent holiness of his friends; see the notes at John 15:8. If we wish, therefore, to honor God, it should not be merely with the lips, or by acts of prayer and praise; it should be by a life devoted to him. It is easy to render the service of the lips; it is far more difficult to render that service which consists in a life of patient and consistent piety; and in proportion to the difficulty of it, is its value in his sight.

But I would ye should understand - Paul here turns to himself, and goes into a somewhat extended account of his own feelings in his trials, and of the effects of his imprisonment at Rome he wished them to understand what his circumstances were, and what had been the effect of his imprisonment, probably, for such reasons as these:

(1) They were tenderly attached to him, and would feel an interest in all that pertained to him.

(2) it was possible that they might hear unfounded rumors about the manner of his treatment, and he wished that they should understand the exact truth.

(3) he had real intelligence to communicate to them that would be joyful to them, about the effect of his imprisonment, and his treatment there; and he wished them to rejoice with him.

That the things which happened unto me - The accusations against him, and his imprisonment at Rome. He had been falsely accused, and had been constrained to appeal to Caesar, and had been taken to Rome as a prisoner; Acts 25-28. This arrest and imprisonment would seem to have been against his success as a preacher; but he now says that the contrary had been the fact.

Have fallen out - Have resulted in. Literally, "have come." Tyndale. "My business is happened."

The furtherance - The increase, the promotion of the gospel. Instead of being a hindrance, they have been rather an advantage.

So that my bonds in Christ - Margin, "for." The meaning is, his bonds in the cause of Christ. He was imprisoned because he preached Christ (see the notes, Ephesians 6:20), and was really suffering because of his attachment to the Redeemer. It was not for crime, but for being a Christian for had he not been a Christian, he would have escaped all this. The manner of Paul's imprisonment was, that he was permitted to occupy a house by himself, though chained to a soldier who was his guard; Acts 28:16. He was not in a dungeon indeed, but he was not at liberty, and this was a severe mode of confinement. Who would wish to be chained night and day to a living witness of all that he did; to a spy on all his movements? Who would wish to have such a man always with him, to hear all he said, and to see all that he did? Who could well bear the feeling that he could never be alone - and never be at liberty to do anything without the permission of one too who probably had little disposition to be indulgent?

Are manifest - That is, it has become known that I am imprisoned only for the sake of Christ - Grotius. The true reason why I am thus accused and imprisoned begins to be understood, and this has awakened sympathy for me as an injured man. They see that it is not for crime, but that it is on account of my religious opinions, and the conviction of my innocence has spread abroad, and has produced a favorable impression in regard to Christianity itself. It must have been a matter of much importance for Paul to have this knowledge of the real cause why he was imprisoned go abroad. Such a knowledge would do much to prepare others to listen to what he had to say - for there is no man to whom we listen more readily than to one who is suffering wrongfully.

In all the palace - Margin, "Or, Caesar's court." Greek, ἐν ὅλῳ τῷ πραιτωρίῳ en holō tō praitōriō - in all the praetorium. This word properly denotes the general's tent in a camp; then the house or palace of a governor of a province, then any large hall, house, or palace. It occurs in the New Testament only in the following places: Matthew 27:27, where it is rendered "common hall"; Mark 15:16, rendered "Praetorium"; John 18:28, John 18:33; John 19:9; Acts 23:35, rendered "judgment hall"; and here in Philippians 1:13. It is employed to denote:

(1) the palace of Herod at Jerusalem, built with great magnificence at the northern part of the upper city, westward of the temple, and overlooking the temple;

(2) the palace of Herod at Caesarea, which was probably occupied by the Roman procurator; and,

(3) in the place before us to denote either the palace of the emperor at Rome, or the praetorian camp, the headquarters of the praetorian guards or cohorts.

These cohorts were a body of select troops instituted by Augustus to guard his person, and have charge of the city; see Robinson (Lexicon), Bloomfield, Rosenmuller, and some others, understand this of the praetorian camp, and suppose that Paul meant to say that the cause of his imprisonment had become known to all the band of the praetorians.

Grotius says that the usual word to denote the residence of the emperor at Rome was palatium - palace, but that those who resided in the provinces were accustomed to the word "praetorium," and would use it when speaking of the palace of the emperor. Chrysostom says that the palace of the emperor was called praetorium, by a Latin word derived from the Greek; see Erasmus in loc. Calvin supposes that the palace of Nero is intended. The question about the meaning of the word is important, as it bears on the inquiry to what extent the gospel was made known at Rome in the time of Paul, and perhaps as to the question why he was released from his imprisonment. It the knowledge of his innocence had reached the palace, it was a ground of hope that he might be acquitted; and if that palace is here intended, it is an interesting fact, as showing that in some way the gospel had been introduced into the family of the emperor himself. That the palace or residence of the emperor is intended here, may be considered at least probable from the following considerations:

(1) It is the name which would be likely to be used by the Jews who came up from Judea and other provinces, to denote the chief place of judgment, or the principal residence of the highest magistrate. So it was used in Jerusalem, in Cesarea, and in the provinces generally, to denote the residence of the general in the camp, or the procurator in the cities - the highest representative of the Roman power.

(2) if the remark of Chrysostom, above referred to, be well founded, that this was a common name given to the palace in Rome, then this goes far to determine the question.

(3) in Philippians 4:22, Paul, in the salutation of the saints at Rome to those of Philippi, mentions particularly those of "Caesar's household." From this it would seem that some of the family of the emperor had been made acquainted with the Christian religion, and had been converted. In what way the knowledge of the true cause of Paul's imprisonment had been circulated in the "palace," is not now known. There was, however, close intimacy between the military officers and the government, and it was probably by means of some of the soldiers or officers who had the special charge of Paul, that this had been communicated. To Paul, in his bonds, it must have been a subject of great rejoicing, that the government became thus apprised of the true character of the opposition which had been excited against him; and it must have done much to reconcile him to the sorrows and privations of imprisonment, that he was thus the means of introducing religion to the very palace of the emperor.

And in all other places - Margin, to all others. The Greek will bear either construction. But if, as has been supposed, the reference in the word praetorium is to the palace, then this should be rendered "all other places." It then means, that the knowledge of his innocence, and the consequences of that knowledge in its happy influence in spreading religion, were not confined to the palace, but were extended to other places. The subject was generally understood, so that it might be said that correct views of the matter pervaded the city, and the fact of his imprisonment was accomplishing extensively the most happy effects on the public mind.

And many of the brethren - Many Christians. It is evident from this, that there were already "many" in Rome who professed Christianity.

In the Lord - In the Lord Jesus; that is, united to him and to each other by a professed attachment to him. This is a common phrase to, designate Christians.

Waxing confident by my bonds - Becoming increasingly bold and zealous in consequence of my being confined. This might have been either:

(1) that from the very fact that so distinguished a champion of the truth had been imprisoned, they were excited to do all they could in the cause of the gospel. Or,

(2) they were aroused by the fact that the cause of his imprisonment had become generally understood, and that there was a strong current of popular favor setting toward Christianity in consequence of it. Or,

(3) they had had contact with Paul in his own "hired house," and had been incited and encouraged by him to put forth great efforts in the cause. Or,

(4) it would seem that some had been emboldened to promulgate their views, and set themselves up as preachers, who would have been restrained if Paul had been at liberty.

They were disposed to form parties, and to secure followers, and rejoiced in an opportunity to increase their own popularity, and were not unwilling thus to diminish the popularity and lessen the influence of so great a man as Paul. Had he been at liberty, they would have had no prospect of success; see Philippians 1:16. To this may be added a suggestion by Theodoret. "Many of the brethren have increased boldness - θάρσος tharsos - on account of my bonds. For seeing me bear such hard things with pleasure, they announce that the gospel (which sustains me) is divine." The same sentiment occurs in Oecumen, and Theophylact; see Bloomfield. In Paul himself they had an illustration of the power of religion, and being convinced of its truth, they went and proclaimed it abroad.

To speak the word without fear - That is, they see that I remain safely (compare Acts 28:30), and that there is no danger of persecution, and, stimulated by my sufferings and patience, they go and make the gospel known.

Some indeed preach Christ even of envy and strife - What was the ground of this "envy and strife" the apostle does not mention. It would seem, however, that even in Rome there was a party which was jealous of the influence of Paul, and which supposed that this was a good opportunity to diminish his influence, and to strengthen their own cause. He was not now at large so as to be able: to meet and confute them. They had access to the mass of the people. It was easy, under plausible pretences, to insinuate hints about the ambitious aims, or improper influence of Paul, or to take strong ground against him and in favor of their own views, and they availed themselves of this opportunity. It would seem most probable, though this is not mentioned, that these persons were Judaizing teachers, professing Christianity, and who supposed that Paul's views were derogatory to the honor of Moses and the Law.

And some also of good will - From pure motives, having no party aims to accomplish, and not intending in any way to give me trouble.

The one preach Christ of contention - So as to form parties, and to produce strifes among his professed followers.

Not sincerely - Not "purely" - ἁγνῶς hagnōs - not with pure motives or intentions. Their real aim is not to preach Christ, but to produce difficulty, and to stir up strife. They are ambitious people, and they have no real regard for the welfare of the church and the honor of religion.

Supposing to add affliction to my bonds - To make my trial the greater. How they did this is unknown. Perhaps they were those who were strongly imbued with Jewish notions, and who felt that his course tended to diminish respect for the law of Moses, and who now took this opportunity to promote their views, knowing that this would be particularly painful to him when he was not at liberty to meet them openly, and to defend his own opinions. It is possible also that they may have urged that Paul himself had met with a signal reproof for the course which he had taken, and, as a consequence, was now thrown into chains. Bloomfield suggests that it was the opinion of many of the ancient expositors that they endeavored to do this by so preaching as to excite the fury of the multitude or the rulers against Paul, and to produce increased severity in his punishment. But the way in which they did this is unknown, and conjecture is altogether useless.

But the other of love - From pure motives, and from sincere affection to me.

Knowing that I am set for the defense of the gospel - They believe that I am an ambassador from God. They regard me as unjustly imprisoned, and while I am disabled, they are willing to aid me in the great cause to which my life is devoted. To alleviate his sorrows, and to carry forward the great cause to defend which he was particularly appointed, they engaged in the work which he could not now do, and went forth to vindicate the gospel, and to make its claims better known. Coverdale renders this: "for they know that I lie here for the defense of the gospel." So Piscator, Michaelis, and Endius render it: supposing that the meaning is, that he lay in prison for the defense of the gospel, or as a consequence of his efforts to defend it. But this is not in accordance with the usual meaning of the Greek word κεἶμαι keimai. It means to lie, and, in the perfect passive, to be laid, set, placed. If the apostle had referred to his being in prison, he would have added that fact to the statement made. The sense is, that he was appointed to be a defender of the gospel, and that they being well convinced of this, went forth to promulgate and defend the truth. That fact was one of Paul's chief consolations while he was thus in confinement.

What then? - What follows from this? What effect does it have on my mind? Does the fact that some preach from a spirit of envy and contention give me pain?

Notwithstanding every way - No matter in what way it is done. We are not to suppose, however, that Paul was indifferent as to the way in which the gospel was preached, or the spirit with which it was done; but the meaning is, that it was a matter of rejoicing that it was done at all, whatever the motives might be.

Whether in pretence or in truth - Whether as a mere pretext to cover up some other design, or from pure motives. Their pretence was that they preached the gospel because they believed it true and loved it; their real object was to build up a party, and to diminish the influence and authority of Paul.

Christ is preached - They made known the name of the Saviour, and announced that the Messiah had come. They could not go forth under any pretence as preachers, without making known some truth about the Redeemer. So now, it is hardly possible that any persons should attempt to preach, without stating some truth that would not otherwise be known. The name of a Saviour will be announced, and that will be something. Some views of his life and work will be presented, which, though they may be far enough from full views, are yet better than none. Though there may be much error in what is said, yet there will be also some truth. It would be better to have preachers that were better instructed, or that were more prudent, or that had purer motives, or that held a more perfect system, yet it is much in our world to have the name of the Redeemer announced in any way, and even to be told, in the most stammering manner, and from whatever motives, that man has a Saviour. The announcement of that fact in any way may save a soul; but ignorance of it could save none.

And I therein do rejoice - This is an instance of great magnanimity on the part of Paul, and nothing, perhaps, could better show his supreme love for the Saviour. Paul preached to increase his afflictions, and the tendency of that preaching was, probably, as it was designed to be, to unsettle confidence in him, and to lessen his influence. Yet this did not move him. The more important matter was secured, and Christ was made known; and if this were secured, he was willing that his own name should be cast into the shade. This may furnish valuable lessons to preachers of the gospel now:

(1) When we are laid aside from preaching by sickness, we should rejoice that others are in health, and are able to make the Saviour known, though we are forgotten.

(2) when we are unpopular and unsuccessful, we should rejoice that others are more popular and successful - for Christ is preached.

(3) when we have rivals, who have better plans than we for doing good, and whose labors are crowned with success, we should not be envious or jealous - for Christ is preached.

(4) when ministers of other denominations preach what we regard as error, and their preaching becomes popular, and is attended with success, we can find occasion to rejoice - for they preach Christ.

In the error we should not, we cannot rejoice; but in the fact that the great truth is held up that Christ died for people, we can always find abundant occasion for joy. Mingled as it may be with error, it may be nevertheless the means of saving souls, and though we should rejoice more if the truth were preached without any admixture of error, yet still the very fact that Christ is made known lays the foundation for gratitude and rejoicing. If all Christians and Christian ministers had the feelings which Paul expresses here, there would be much less envy and uncharitableness than there is now in the churches. May we not hope that the time will yet come when all who preach the gospel will have such supreme regard for the name and work of the Saviour, that they will find sincere joy in the success of a rival denomination, or a rival preacher, or in rival plans for doing good? Then, indeed, contentions would cease, and the hearts of Christians, "like kindred drops," would mingle into one.

For I know that this shall turn to my salvation - Will be a means of my salvation. Whether the effect shall be to turn public favor toward the Christian religion, and secure my release; or whether it shall be to instigate my enemies more, so as to lead to my death; I am satisfied that the result, so far as I am concerned, will be well. The word "salvation," here, does not refer to his release from captivity, as Koppe, Rosenmuller, Clarke, and others, suppose; for he was not absolutely certain of that, and could not expect that to be effected by "the supply of the Spirit of Jesus Christ" But the meaning is, that all these dealings, including his imprisonment, and especially the conduct of those who thought to add affliction to his bonds, would be among the means of his salvation. Trying and painful as all this was, yet trial and pain Paul reckoned among the means of grace; and he had no doubt that this would prove so.

Through your prayer - See the notes at 2 Corinthians 1:11.

And the supply of the Spirit of Jesus Christ - To sustain me, and to cause those happy results to come out of these trials. He needed the same spirit which Jesus Christ had, to enable him to bear his trials with patience, and to impart to him the consolations which he required. He had no idea that these trials would produce these effects of their own accord, nor that it could be by any strength of his own.

According to my earnest expectation - The word used here occurs but in one other place in the New Testament; see it explained in the notes at Romans 8:19. The earnest desire and hope which Paul had was not, primarily, that he might be released; but it was that, in all circumstances, he might be able to honor the gospel, living or dying. To that he looked as a much more important matter than to save his life. Life with him was the secondary consideration; the main thing was, to stand up everywhere as the advocate of the gospel, to maintain its truth, and to exhibit its spirit.

That in nothing I shall be ashamed - That I shall do nothing of which I shall have occasion to be ashamed. That in these heavy trials, I may not be left to deny the truth of the Christian religion; that, even before the emperor, I may maintain its principles; and that the dread of death may not lead me to do a dishonorable thing, or in any way so to shrink from an avowal of my belief, as to give me or my friends occasion of regret.

But that with all boldness - By my speaking the truth, and maintaining my principles with all boldness; see the 2 Corinthians 7:4 note; Ephesians 6:19-20 notes.

Christ shall be magnified - Shall be held up to the view of man as the true and only Saviour, whatever becomes of me.

Whether it be by life - If I am permitted to live. He was not yet certain how the case would terminate with him. He had not been put on his trial, and, whether that trial would result in his acquittal or not, he could not certainly know. But he felt assured that, if he was acquitted, the effect would be to honor Christ. He would ascribe his deliverance to his gracious interposition; he would devote himself with new ardor to his service; and he felt assured, from his past efforts, that he would be able to do something that would "magnify" Christ in the estimation of mankind.

Or by death - If my trial shall result in my death. Then, he believed he would be able to show such a spirit as to do honor to Christ and his cause. He was not afraid to die, and he was persuaded that he would be enabled to bear the pains of death in such a manner as to show the sustaining power of religion, and the value of Christianity. Christ is magnified in the death of Christians, when his gospel is seen to sustain them; when, supported by its promises, they are enabled to go calmly into the dark valley; and when, in the departing moments, they confidently commit their eternal all into his hands. The effect of this state of feeling on the mind of Paul must have been most happy. In whatever way his trial terminated, he felt assured that the great object for which he lived would be promoted. Christ would be honored, perhaps, as much by his dying as a martyr, as by his living yet many years to proclaim his gospel. He was, therefore, reconciled to his lot. He had no anxiety. Come what might, the purpose which he had most at heart would be secured, and the name of the Saviour would be honored.

For to me to live is Christ - My sole aim in living is to glorify Christ. He is the supreme End of my life, and I value it only as being devoted to his honor - Doddridge. His aim was not honor, learning, gold, pleasure; it was, to glorify the Lord Jesus. This was the single purpose of his soul - a purpose to which he devoted himself with as much singleness and ardor as ever did a miser to the pursuit of gold, or a devotee of pleasure to amusement, or an aspirant for fame to ambition. This implied the following things:

(1) a purpose to know as much of Christ as it was possible to know - to become as fully acquainted as he could with his rank, his character, his plans, with the relations which he sustained to the Father, and with the claims and influences of his religion; see Philippians 3:10; Ephesians 3:19; compare John 17:3.

(2) a purpose to imitate Christ - to make him the model of his life. It was a design that his Spirit should reign in his heart, that the same temper should actuate him, and that the same great end should be constantly had in view.

(3) a purpose to make his religion known, as far as possible, among mankind. To this, Paul seriously gave his life, and devoted his great talents. His aim was to see on bow many minds he could impress the sentiments of the Christian religion; to see to how many of the human family he could make Christ known, to whom he was unknown before. Never was there a man who gave himself with more ardor to any enterprise, than Paul did to this; and never was one more successful, in any undertaking, than he was in this.

(4) it was a purpose to enjoy Christ. He drew his comforts from him. His happiness he found in communion with him. It was not in the works of art; not in the pursuits of elegant literature; not in the frivolous and fashionable world; but it was in communion with the Saviour, and in endeavoring to please him.

Remarks On Philippians 1:21

(1) Paul never had occasion to regret this course. It produced no sadness when he looked over his life. He never felt that he had had an unworthy aim of living; he did not wish that his purpose had been different when he came to die.

(2) if it was Paul's duty thus to live, it is no less that of every Christian. What was there in his case that made it his duty to "live unto Christ," which does not exist in the case of every sincere Christian on earth? No believer, when he comes to die, will regret that he has lived unto Christ; but how many, alas, regret that this has not been the aim and purpose of their souls!

And to die is gain - Compare Revelation 14:13. A sentiment similar to this occurs frequently in the Greek and Latin classic writers. See Wetstein, in loc., who has collected numerous such passages. With them, the sentiment had its origin in the belief that they would be freed from suffering, and admitted to some happy world beyond the grave. To them, however, all this was conjecture and uncertainty. The word "gain," here, means profit, advantage; and the meaning is, there would be an advantage in dying above that of living. Important benefits would result to him personally, should he die; and the only reason why he should wish at all to live was, that he might be the means of benefiting others; Philippians 1:24-25. But how would it be gain to die? What advantage would there be in Paul's circumstances? What in ours? It may be answered, that it will be gain for a Christian to die in the following respects:

(1) He will be then freed from sin. Here it is the source of perpetual humiliation and sorrow; in heaven be will sin no more.

(2) he will be freed from doubts about his condition. Here the best are liable to doubts about their personal piety, and often experience many an anxious hour in reference to this point; in heaven, doubt will be known no more.

(3) he will be freed from temptation. Here, no one knows when he may be tempted, nor how powerful the temptation may be; in heaven, there will be no allurement to lead him astray; no artful, cunning, and skillful votaries of pleasure to place inducements before him to sin; and no heart to yield to them, if there were.

(4) he will be delivered from all his enemies - from the slanderer, the calumniator, the persecutor. Here the Christian is constantly liable to have his motives called in question, or to be met with detraction and slander; there, there will be none to do him injustice; all will rejoice in the belief that he is pure,

(5) He will be delivered from suffering. Here he is constantly liable to it. His health fails, his friends die, his mind is sad. There, there shall be no separation of friends, no sickness, and no tears.

(6) he will be delivered from death. Here, death is always near - dreadful, alarming, terrible to our nature. There, death will be known no more. No face will ever turn pale, and no knees tremble, at his approach; in all heaven there will never be seen a funeral procession, nor will the soil there ever open its bosom to furnish a grave.

(7) to all this may be added the fact, that the Christian will be surrounded by his best friends; that he will be reunited with those whom he loved on earth; that he will be associated with the angels of light; and that he will be admitted to the immediate presence of his Saviour and his God! Why, then, should a Christian be afraid to die? And why should he not hail that hour, when it comes, as the hour of his deliverance, and rejoice that he is going home? Does the prisoner, long confined in a dungeon, dread the hour which is to open his prison, and permit him to return to his family and friends? Does the man in a foreign land, long an exile, dread the hour when he shall embark on the ocean to be conveyed where he may embrace the friends of his youth? Does the sick man dread the hour which restores him to health; the afflicted, the hour of comfort? the wanderer at night, the cheering light of returning day? And why then should the Christian dread the hour which will restore him to immortal rigor; which shall remove all his sorrows; which shall introduce him to everlasting day?

Death is the crown of life:

Were death denied, poor man would live in vain:

Were death denied, to live would not be life.

Were death denied, even fools would wish to die.

Death wounds to cure; we fall; we rise; we reign!

Spring from our fetters; fasten in the skies;

Where blooming Eden withers in our sight.

Death gives us more than was in Eden lost,

The king of terrors is the prince of peace.

Night Thoughts, iii.

But if I live in the flesh - If I continue to live; if I am not condemned and make a martyr at my approaching trial.

This is the fruit of my labour - The meaning of this passage, which has given much perplexity to commentators, it seems to me is, "If I live in the flesh, it will cost me labor; it will be attended, as it has been, with much effort and anxious care, and I know not which to prefer - whether to remain on the earth with these cares and the hope of doing good, or to go at once to a world of rest." A more literal version of the Greek will show that this is the meaning. Τοῦτό μοι καρπὸς ἔργου Touto moi karpos ergou - "this to me is (or would be) the fruit of labor." Coverdale, however, renders it: "Inasmuch as to live in the flesh is fruitful to me for the work, I wot not what I shall choose." So Luther: "But since to live in the flesh serves to produce more fruit." And so Bloomfield: "But if my life in the flesh be of use to the gospel (be it so, I say no more), verily what I shall choose I see and know not."

See also Koppe, Rosenmuller, and Calvin, who give the same sense. According to this, the meaning is, that if his life were of value to the gospel, he was willing to live; or that it was a valuable object - operae pretium - worth an effort thus to live. This sense accords well with the connection, and the thought is a valuable one, but it is somewhat doubtful whether it can be made out from the Greek. To do it, it is necessary to suppose that μοι moi - "my" - is expletive (Koppe, and that καὶ kai - "and" - is used in an unusual sense. See Erasmus. According to the interpretation first suggested, it means, that Paul felt that it would be gain to die, and that he was entirely willing; that he felt that if he continued to live it would involve toil and fatigue, and that, therefore, great as was the natural love of life, and desirous as he was to do good, he did not know which to choose - an immediate departure to the world of rest, or a prolonged life of toil and pain, attended even with the hope that he might do good. There was an intense desire to be with Christ, joined with the belief that his life here must be attended with toil and anxiety; and on the other hand an earnest wish to live in order to do good, and he knew not which to prefer.

Yet - The sense has been obscured by this translation. The Greek word (καὶ kai) means "and," and should have been so rendered here, in its usual sense. "To die would be gain; my life here would be one of toil, and I know not which to choose."

What I shall choose I wot not - I do not know which I should prefer, if it were left to me. On each side there were important considerations, and he knew not which overbalanced the other. Are not Christians often in this state, that if it were left to themselves they would not know which to choose, whether to live or to die?

For I am in a strait betwixt two - Two things, each of which I desire. I earnestly long to be with Christ; and I desire to remain to be useful to the world. The word rendered "I am in a strait" - συνέχομαι sunechomai - means to be pressed on or constrained, as in a crowd; to feel oneself pressed or pent up so as not to know what to do; and it here means that he was in perplexity and doubt, and did not know what to choose. "The words of the original are very emphatic. They appear to be derived from a ship when lying at anchor, and when violent winds blow upon it that would drive it out to sea. The apostle represents himself as in a similar condition. His strong affection for them bound his heart to them - as an anchor holds a ship to its moorings and yet there was a heavenly influence bearing upon him - like the gale upon the vessel - which would bear him away to heaven." Burder, in Ros. Alt. u. neu. Morgenland, in loc.

Having a desire to depart - To die - to leave this world for a better. People, as they are by nature, usually dread to die. Few are even made willing to die. Almost none desire to die - and even then they wish it only as the least of two evils. Pressed down by pain and sorrow; or sick and weary of the world, the mind may be worked up into a desire to be away. But this with the world is, in all cases, the result of misanthropy, or morbid feeling, or disappointed ambition, or an accumulation of many sorrows. Wetstein has adduced on this verse several most beautiful passages from the classic writers, in which people expressed a desire to depart - but all of them probably could be traced to disappointed ambition, or to mental or bodily sorrows, or to dissatisfaction with the world. It was from no such wish that Paul desired to die. It was not because he hated man - for he ardently loved him. It was not because he had been disappointed about wealth and honor - for he had sought neither. It was not because he had not been successful - for no man had been more so. It was not because he had been subjected to pains and imprisonments - for he was willing to bear them. It was not because he was old, and infirm, and a burden to the world - for, from anything that appears, he was in the vigor of life, and in the fullness of his strength. It was from a purer, higher motive than any of these - the strength of attachment which bound him to the Saviour, and which made him long to be with him.

And to be with Christ - We may remark on this expression:

(1) That this was the true reason why he wished to be away. It was his strong love to Christ; his anxious wish to be with him; his firm belief that in his presence was "fulness of joy."

(2) Paul believed that the soul of the Christian would be immediately with the Saviour at death. It was evidently his expectation that he would at once pass to his presence, and not that he would remain in an intermediate state to some far distant period.

(3) the soul does not sleep at death. Paul expected to be with Christ, and to be conscious of the fact - to see him, and to partake of his glory.

(4) the soul of the believer is made happy at death. To be with Christ is synonymous with being in heaven - for Christ is in heaven, and is its glory. We may add:

(a) that this wish to be with Christ constitutes a marked difference between a Christian and other people. Other people may be willing to die; perhaps be desirous to die, because their sorrows are so great that they feel that they cannot be borne. But the Christian desires to depart from a different motive altogether. It is to be with Christ - and this constitutes a broad line of distinction between him and other people.

(b) A mere willingness to die, or even a desire to die, is no certain evidence of preparation for death. If this willingness or desire is caused by mere intensity of suffering; if it is produced by disgust at the world or by disappointment; if it arises from some view of fancied Elysian fields beyond the grave, it constitutes no evidence whatever of a preparation for death. I have seen not a few persons who were not professed Christians on a bed of death, and not a few willing to die, nay, not a few who wished to depart. But in the vast majority of instances it was because they were sick of life, or because their pain made them sigh for relief, or because they were so wretched that they did not care what happened - and this they and their friends construed into an evidence that they were prepared to die! In most instances this is a miserable delusion; in no case is a mere willingness to die an evidence of preparation for death.

Which is far better - Would be attended with more happiness; and would be a higher, holier state than to remain on earth. This proves also that the soul of the Christian at death is made at once happy - for a state of insensibility can in no way be said to be a better condition than to remain in this present world. The Greek phrase here - πολλῷ μᾶλλον κρεῖσσον pollō mallon kreisson - is very emphatic, and the apostle seems to labor for language which will fully convey his idea. It means, "by much more, or rather better," and the sense is, "better beyond all expression." Doddridge. See numerous examples illustrating the phrase in Wetstein. Paul did not mean to say that he was merely willing to die, or that he acquiesced in its necessity, but that the fact of being with Christ was a condition greatly to be preferred to remaining on earth. This is the true feeling of Christian piety; and having this feeling, death to us will have no terrors.

Nevertheless to abide in the flesh - To live. All this is language derived from the belief that the soul will be separate from the body at death, and will occupy a separate state of existence.

Is more needful for you - Another object that was dear to the heart of Paul. He never supposed that his life was useless; or that it was a matter of no importance to the cause of religion whether he lived or died. He knew that God works by means; and that the life of a minister of the gospel is of real value to the church and the world. His experience, his influence, his paternal counsels, he felt assured would be of value to the church, and he had, therefore, a desire to live - and it was no part of his religion affectedly to undervalue or despise himself.

And having this confidence - "Being persuaded of this, that my continuance on earth is desirable for your welfare, and that the Lord has a work for me to do, I confidently expect that I shall be permitted to live." The "confidence" here referred to was, that his life was needful for them, and hence that God would spare him. A literal translation would be, "And being persuaded as to this, or of this" - τοῦτο πεποιθὼς touto pepoithōs - "I know," etc. The foundation of his expectation that he should live does not appear to have been any revelation to that effect, as Doddridge supposes; or any intimation which he had from the palace of the intentions of the government, as some others suppose, but the fact that he believed his life to be necessary for them, and that therefore God would preserve it.

I know that I shall abide - The word "know," however, (οιδα oida) is not to be pressed as denoting absolute necessity - for it appears from Philippians 1:27 and Philippians 2:17, that there was some ground for doubt whether he would live - but is to be taken in a popular sense, as denoting good courage, and an earnest hope that he would be permitted to live and visit them. Heinrichs.

And continue with you all - That is, that he would be permitted not only to live, but to enjoy their society.

For your furtherance and joy of faith - For the increase of your faith, and the promotion of that joy which is the consequence of faith. Wetstein has quoted a beautiful passage from Seneca (Epis. 104) which strikingly resembles this sentiment of Paul. He says that when a man had meditated death, and when on his own account he would be willing to die, yet that he ought to be willing to live - to come back again to life - for the sake of his friends. Pagan adds: "It pertains to a great mind to be willing to come back to life for the sake of others; which distinguished people often do."

That your rejoicing may be more abundant in Jesus Christ - Through the mercy and grace of Christ, If he was spared, his deliverance would be traced to Christ, and they would rejoice together in one who had so mercifully delivered him.

For me by my coming to you again - Their joy would not only be that he was delivered, but that he was permitted to see them again.

Only let your conversation - The word "conversation" we now apply almost exclusively to oral discourse, or to talking. But it was not formerly confined to that and is never so used in the Scriptures. It means conduct in general - including, of course, our manner of speaking, but not limited to that - and should be so understood in every place where it occurs in the Bible. The original word used here - πολιτεύω politeuō - means properly "to administer the state; to live as a citizen; to conduct oneself according to the laws and customs of a state;" see Acts 23:1; compare examples in Wetstein. It would not be improperly rendered: "let your conduct as a citizen be as becomes the gospel;" and might without impropriety, though not exclusively, be referred to our deportment as members of a community, or citizens of a state. It undoubtedly implies that, as citizens, we should act, in all the duties which that relation involves - in maintaining the laws, in submission to authority, in the choice of rulers, etc., as well as in other relations - on the principles of the gospel; for the believer is bound to perform every duty on Christian principles. But the direction here should not be confined to that. It doubtless includes our conduct in all relations in life, and refers to our deportment in general; not merely as citizens of the state, but as members of the church, and in all other relations. In our manner of speech, our plans of living, our dealings with others, our conduct and walk in the church and out of it - all should be done as becomes the gospel. The direction, therefore, in this place, is to be understood of everything pertaining to conduct.

As it becometh the gospel of Christ -

(1) The rules of the gospel are to be applied to all our conduct - to our conversation, business transactions, modes of dress, style of living, entertainments, etc. There is nothing which we do, or say, or purpose, that is to be excepted from those rules.

(2) there is a way of living which is appropriate to the gospel, or which is such as the gospel requires. There is something which the gospel would secure as its proper fruits in all our conduct, and by which our lives should be regulated. It would distinguish us from the frivolous, and from those who seek honor and wealth as their supreme object. If all Christians were under the influence of the gospel, there would be something in their dress, temper, conversation, and aims, which would distinguish them from others; The gospel is not a thing of nothing; nor is it intended that it should exert no influence on its friends.

(3) it is very important that Christians should frame their lives by the rules of the gospel, and, to this end, should study them and know what they are. This is important:

(a) because they are the best and wisest of all rules;

(b) because it is only in this way that Christians can do good;

(c) because they have solemnly covenanted with the Lord to take his laws as their guide;

(d) because it is only in this way that they can enjoy religion; and,

(e) because it is only by this that they can have peace on a dying bed.

If people live as "becometh the gospel," they live well. Their lives are honest and honorable; they are people of truth and uprightness; they will have no sources of regret when they die, and they will not give occasion to their friends to hang their heads with shame in the remembrance of them. No man on a dying bed ever yet regretted that he had framed his life by the rules of the gospel, or felt that his conduct had been conformed too much to it.

That whether I come and see you - Alluding to the possibility that he might be released, and be permitted to visit them again.

Or else be absent - Either at Rome, still confined, or released, and permitted to go abroad.

I may hear of your affairs ... - I may hear always respecting you that you are united, and that you are vigorously striving to promote the interests of the gospel.

And in nothing terrified by your adversaries - Adversaries, or opponents, they had, like most of the other early Christians. There were Jews there who would be likely to oppose them (compare Acts 17:5), and they were exposed to persecution by the pagan. In that city, Paul had himself suffered much Acts 16; and it would not be strange if the same scenes should be repeated. It is evident from this passage, as well as from some other parts of the Epistle, that the Philippians were at this time experiencing some form of severe suffering. But in what way, or why, the opposition to them was excited, is nowhere stated. The meaning here is, "do not be alarmed at anything which they can do. Maintain your Christian integrity, notwithstanding all the opposition which they can make. They will, in the end, certainly be destroyed, and you will be saved."

Which is to them an evident token of perdition - What, it may be asked, would be the token of their perdition? What is the evidence to which Paul refers that they will be destroyed? The relative "which" - ἥτις hētis; - is probably used as referring to the persecution which had been commenced, and to the constancy which the apostle supposed the Philippians would evince. The sentence is elliptical; but it is manifest that the apostle refers either to the circumstance then occurring, that they were persecuted, and that they evinced constancy; or to the constancy which he wished them to evince in their persecutions. He says that this circumstance of persecution, if they evinced such a spirit as he wished, would be to them an evidence of two things:

(1) Of the destruction of those who were engaged in the persecution. This would be, because they knew that such persecutors could not ultimately prevail. Persecution of the church would be a certain indication that they who did it would be finally destroyed.

(2) it would be a proof of their own salvation, because it would show that they were the friends of the Redeemer; and they had the assurance that all those who were persecuted for his sake would be saved. The gender of the Greek relative here is determined by the following noun (ἔνδειξις endeixis), in a manner that is not uncommon in Greek; see Wetstein, in loc., and Koppe.

And that of God - That is, their persecution is a proof that God will interpose in due time and save you. The hostility of the wicked to us is one evidence that we are the friends of God, and shall be saved.

For unto you - Unto you as Christians. This favor is granted unto you in your present circumstances.

It is given - God concedes to you this privilege or advantage.

In the behalf of Christ - In the cause of Christ, or with a view to honor Christ. Or, these things are brought on you in consequence of your being Christians.

Not only to believe on him - It is represented here as a privilege to be permitted to believe on Christ. It is so:

(1) It is an honor to a man to believe one who ought to be believed, to trust one who ought to be trusted, to love one who ought to be loved.

(2) it is a privilege to believe on Christ, because it is by such faith that out sins are forgiven; that we become reconciled to God, and have the hope of heaven.

(3) it is a privilege, because it saves the mind from the tortures and the deadly influence of unbelief - the agitation, and restlessness, and darkness, and gloom of a skeptic.

(4) it is a privilege, because we have then a friend to whom we may go in trial, and on whom we may roll all our burdens. If there is anything for which a Christian ought to give unfeigned thanks, it is that he has been permitted to believe on the Redeemer. Let a sincere Christian compare his peace, and joy, and hope of heaven, and support in trials, with the restlessness, uneasiness, and dread of death, in the mind of an unbeliever; and he will see abundant occasion for gratitude.

But also to suffer for his sake - Here it is represented as a privilege to suffer in the cause of the Redeemer - a declaration which may sound strange to the world. Yet this sentiment frequently occurs in the New Testament. Thus, it is said of the apostles Act 5:41, that "they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name;" Colossians 1:24. "Who now rejoice in my sufferings for you;" 1 Peter 4:13. "But rejoice, inasmuch as ye are partakers of Christ's sufferings;" compare James 1:2; Mark 10:30; see the notes at Acts 5:41. It is a privilege thus to suffer in the cause of Christ:

(1) because we then resemble the Lord Jesus, and are united with him in trials;

(2) because we have evidence that we are his, if trials come upon us in his cause;

(3) because we are engaged in a good cause, and the privilege of maintaining such a cause is worth much of suffering; and,

(4) because it will be connected with a brighter crown and more exalted honor in heaven.

Having the same conflict - The same agony - ἀγῶνα agōna - the same strife with bitter foes, and the same struggle in the warfare.

Which ye saw in me - When I was in Philippi, opposed by the multitude, and thrown into prison; Acts 16.

And now hear to be in me - In Rome. He was a prisoner there, was surrounded by enemies, and was about to be tried for his life. He says that they ought to rejoice if they were called to pass through the same trials.

In this chapter we have a beautiful illustration of the true spirit of a Christian in circumstances exceedingly trying. The apostle was in a situation where religion would show itself, if there were any in the heart; and where, if there was none, the bad passions of our nature would be developed. He was a prisoner. He had been unjustly accused. He was about to be put on trial for his life, and it was wholly uncertain what the result would be. He was surrounded with enemies, and there were not a few false friends and rivals who took advantage of his imprisonment to diminish his influence and to extend their own. He was, perhaps, about to die; and at any rate, was in such circumstances as to be under a necessity of looking death in the face.

In this situation he exhibited some of the tenderest and purest feelings that ever exist in the heart of man - the genuine fruit of pure religion. He remembered them with affectionate and constant interest in his prayers. He gave thanks for all that God had done for them. Looking upon his own condition, he said that the trials which had happened to him, great as they were, had been overruled to the furtherance of the gospel. The gospel had become known even in the imperial palace. And though it had been preached by some with no good will toward him, and with much error, yet he cherished no hard feeling; he sought for no revenge; he rejoiced that in any way, and from any motives, the great truth had been made known that a Saviour died. Looking forward to the possibility that his trial before the emperor might terminate in his death, he calmly anticipated such a result, and looked at it with composure.

He says that in reference to the great purpose of his life, it would make no difference whether he lived or died, for he was assured that Christ would be honored, whatever was the result. To him personally it would be gain to die; and, as an individual, he longed for the hour when he might be with Christ. This feeling is religion, and this is produced only by the hope of eternal life through the Redeemer. An impenitent sinner never expressed such feelings as these; nor does any other form of religion but Christianity enable a man to look upon death in this manner. It is not often that a man is even willing to die - and then this state of mind is produced, not by the hope of heaven, but by disgust at the world; by disappointed ambition; by painful sickness, when the sufferer feels that any change would be for the better. But Paul had none of these feelings. His desire to depart was not produced by a hatred of life; nor by the greatness of his sufferings; nor by disgust at the world.

It was the noble, elevated, and pure wish to be with Christ - to see him whom he supremely loved, whom he had so long and so faithfully served, and with whom he was to dwell forever. To that world where Christ dwelt be would gladly rise; and the only reason why he could be content to remain here was, that he might be a little longer useful to his fellow human beings. Such is the elevated nature of Christian feeling. But, alas, how few attain to it; and even among Christians, how few are they that can habitually feel and realize that it would be gain for them to die! How few can say with sincerity that they desire to depart and to be with Christ! How rarely does even the Christian reach that state of mind, and gain that view of heaven, that, standing amidst his comforts here, and looking on his family, and friends, and property, he can say from the depths of his soul, that he feels it would be gain for him to go to heaven! Yet such deadness to the world may be produced - as it was in the case of Paul; such deadness to the world should exist in the heart of every sincere Christian. Where it does exist, death loses its terror, and the heir of life can look calmly on the bed where he will lie down to die; can think calmly of the moment when he will give the parting hand to wife and child, and press them to his bosom for the last time, and imprint on them the last kiss; can look peacefully on the spot where he will moulder back to dust, and in view of all can triumphantly say, "Come, Lord Jesus, come quickly."