Barnes' Notes on the Bible · Philippians 第2章

本章（Philippians 2）主要由勸勉組成，勸人履行各項基督徒的本分，並彰顯基督徒的眾德。使徒首先以最溫柔的方式勸腓立比人要如此生活，藉着在他們中間顯出合一與和睦，使他心得喜樂。他懇求他們不可出於爭競與求名之心行任何事，倒要顯出那看別人比自己強時所流露的謙卑（Philippians 2:1-4）。他引基督的榜樣，以最深刻的方式強化這勸勉——這榜樣是自卑與虛己的榜樣，足以抑制我們心中一切野心的騰湧，使我們甘願屈就最低微的服事，以造福別人（Philippians 2:5-11）。接著他勸他們慇勤做成自己的得救，並為鼓勵他們而向他們保證：上帝在他們心裏運行，使他們立志行事，以成就祂的美意（Philippians 2:12-13）。

此外，他又加上一項勸勉：要他們遠避一切發怨言、起爭論的事——要在所行的事上無可指摘、誠實無偽，把他們所愛之信仰的優美，向他們周圍所有的人顯明出來，並對別人發揮這樣的影響，使保羅能覺得自己的勞苦並非徒然（Philippians 2:14-16）。為激勵他們如此行，他向他們保證，自己甘願為他們的福祉被獻為祭牲，若他捨去性命能增進他們的福樂，他就歡喜；他也向他們求取同樣的回報（Philippians 2:17-18）。隨後，他在表達對他們的記念時告訴他們，他盼望不久能再次打發提摩太去——提摩太是一個深切關懷他們福祉的人，他的前去將是使徒之愛最有力的憑據之一（Philippians 2:19-24）。他說，他如今打發以巴弗提到他們那裏去，也向他們顯明了同樣的愛——以巴弗提是他深情繫念的人，是一個懇切盼望重回那差他出來之教會的人。因此，保羅再打發他回腓立比，使他可以與他們同在、安慰他們；又念他在救贖主的事業中所受的勞苦，保羅請求他們以恩慈接待他、以親愛相待（Philippians 2:25-30）。

所以，在基督裏若有甚麼勸勉——這一句連同本節餘下的話，是要作他在 Philippians 2:2 對他們的勸勉——即要他們意念相同，好叫他的喜樂得以滿足——的動機。為要敦促他們，他訴諸信仰所供給的種種溫柔的考量，並以基督裏的勸勉開始。這裏的意思可以是這樣：「我如今正遭逼迫患難。在試煉之中，聽見你們行事合乎基督徒的身分，必叫我得最大的喜樂。你們也正遭逼迫患難（Philippians 1:28-30）；在這樣的境況中，我懇求你們尋求那至高的安慰；我憑基督徒信仰中一切溫柔聖潔的事物懇求你們，要如此生活，免得羞辱了福音。要如此生活，好叫你們得着所能得着的至高安慰——就是惟有基督能賜的安慰。」我們不可設想保羅懷疑基督裏有沒有勸勉；這裏的表達方式，為要敦促他們盡力求取所能得的最高福分。在基督裏的勸勉，就是基督所供給、所分賜的勸勉。保羅看祂為一切安慰的源頭，並懇切禱告，願他們如此生活，使他和都能以最完全的意義享受那說不出來的喜樂。這意思是：基督徒無論何時、特別在患難中，都當如此行，以確保他們的救主所能賜予的最高福樂。這樣的目標，值得他們最大的努力；若上帝看為達到這目標，需要他們多受患難，這仍是得益。信仰的安慰，永遠值得人為得着它所付的一切代價。

愛心有甚麼安慰——若在施行溫柔的慈愛上有甚麼安慰。這安慰確實存在，無人能懷疑。我們的福樂幾乎全都繫於愛。當我們愛父母、妻子、兒女、姊妹、鄰舍的時候，我們便有地上最高的享受。蒙救贖的人所尋得的最高福樂，是在於愛上帝、愛基督、愛眾聖徒、愛眾人的靈魂。仇恨是滿了痛苦的激情；愛是滿了喜樂的情感。保羅以這考量勸勉他們；這裏的動機，取自互愛與同情適足以在人心中激發的一切喜樂。保羅願這愛得以施展到最高度，又願他們享受這相互施愛所能供給的一切福樂。

聖靈有甚麼交通——「交通」一詞，κοινωνία koinōnia，意指兩人或多人所共有的、他們一同有分的；見 Ephesians 3:9 註釋；Philippians 1:5 註釋。這裏的意思是：基督徒之間在聖靈的感化上有分，他們在某種程度上同享聖靈自己的情感、眼光與喜樂；而這是最高等的特權。保羅如今根據這事實，勸他們合一、相愛、火熱——要如此生活，使他們得以最高程度地有分於這聖靈的安慰。

心中有甚麼慈悲憐憫——若有一條慈愛的繫帶使你們與我相連，若你們顧念我的憂傷，並願補滿我的喜樂，就當如此生活，把所求的安慰分給我——你們屬靈的父親與朋友。

你們就要意念相同——使我的喜樂滿足，以致無一缺欠。他說，這要藉着他們的合一、熱心與謙卑而成；參 John 3:29。

你們要意念相同——希臘文是「思念同一件事」；見 2 Corinthians 13:11 註釋。情感、意見與計劃完全的一致，若能達到，自然是可羨慕的；至少可以達到一個地步，使教會中沒有紛爭、分裂、辯論與角力，並使基督徒在和諧中同心推展同一件偉大的工作——救人靈魂的事工。

愛心相同——愛相同的對象，並且彼此之間有相同的愛。他們的意見雖或在某些事上有異，仍能在愛中合一；見 1 Corinthians 1:10 註釋。

有一樣的心思——σύμψυχοι sumpsuchoi——同一個魂；即你們的魂聯結為一。這裏所用的詞不見於新約其他地方。它指魂的聯合，或如同一個魂在推動他們那樣的一致行動。

有一樣的意念——希臘文是「思念同一件事」。使徒在此用各樣不同的說法表達同一件事。他所指望的，是心、情感、計劃、目標的合一。他願他們避免一切分爭結黨，並在共同的大業中合一，以顯明信仰的能力。在新約聖經中，恐怕再沒有別的事比基督徒之間和睦的重要更受強調了。而如今，這也是幾乎最少為人實行的事；但和睦若能盛行，世界必快快歸向上帝；參 John 17:21 註釋——或乾脆不靠註釋，徑讀那段經文的本身。

凡事不可結黨——即不可存爭競的靈。這命令禁止我們任何事奉爭競之心而行、或以這為惟一動機而圖謀甚麼。這不是我們行動所當依據的原則，也不是我們當受其支配的原則。我們不可定任何計劃、不可瞄準任何目標，而以這種方式謀求成全。這命令禁止一切單憑體力、或憑智力與人數的優勢而想壓過別人的企圖，禁止一切由敵對而生的陰謀詭計、放縱怒氣、或出於野心之靈的圖謀。我們不可單為了勝過別人、或顯明自己更有才幹、勇氣、熱心而行事。我們所行的，當出於原則，並出於持守真理、榮耀上帝的心願。然而這規則何等常被違犯！基督教的各宗派何等常想彼此爭勝，看誰為大！傳道人何等常存着不過如此的目標講道！我們在衣著上、在傢具陳設的華麗上，何等常想勝過別人！甚至在慈善的計劃裏，在德行與信仰的大業中，隱藏的目標何等常是要壓倒別人。這一切都是錯的。這樣的努力中毫無聖潔。救贖主從未有一次出於這樣的動機行事，這動機也決不可有一次被容許影響我們。別人的行事固然可以指示我們所能作、所當作的；但勝過他們決不可成為我們惟一的目標；參 2 Corinthians 9:2-4。

不可貪圖虛浮的榮耀——這裏所用的詞——κενοδοξία kenodoxia——不見於新約別處；但其形容詞 κενόδοξος kenodoxos 則在 Galatians 5:26 出現一次；見該處註釋。這詞本義是空虛的驕傲或虛榮，描述虛浮空洞的炫飾與鋪張。Suidas 把它解作「對自己的一種虛空意見」——ματαία τις περὶ ἑαυτου οἴησις mataia tis peri eautou oiēsis。這裏的意思似乎是指純粹的自尊自炫；單單想尊榮自己、引人注目、博取稱讚、使自己居首位、居前列、成為主要對象的欲望。這裏的命令鄭重禁止我們存這樣的目標行任何事——無論是在學問的造詣上、體力上、音樂的技巧上、口才或歌唱上，或是在衣著、傢具、宗教上。自我不當居首；自私不可成為動機。若公平應用，聖經中恐怕再沒有別的命令比這條範圍更廣、觸及人的行為更多方面的了。有誰能過一天而不在某方面想顯露自己？有哪個福音的執事講道，從不想展露自己的才能、口才或學問？有多少人作一個手勢，而不想顯出其中的優雅或力量！在談話中，誰能常常沒有顯示自己機智、辯才、應對之巧的欲望？誰彈琴而不求稱讚？誰在議會中高談闊論，或奔赴戰場；誰建造房屋，或購置一件衣裳；誰著書立說，或行一件善事，能全然不受這種欲望的影響？若把人的行為中單出於「爭競」或「虛浮的榮耀」而作的都除去，所剩下的必何等少！

只要存心謙卑——即溫遜，或謙卑。這裏所用的詞，與 Acts 20:19；Colossians 2:18, Colossians 2:23；1 Peter 5:5 譯作「謙卑」、Colossians 3:12 譯作「謙虛」、Ephesians 4:2；Philippians 2:3 譯作「謙卑」的，是同一個詞。它不見於新約其他地方。這裏的意思是謙卑，與那使人爭求居上、或因貪求諂媚稱讚而行的驕傲或自我高估正相反。這些過失最好也是惟一真正的矯正，就是謙卑。這美德在於按真理估量自己。它就是甘願站在上帝和人面前所當站的地位；並因深覺自己作為受造者的卑微、作為罪人的污穢，而對自己的重要與品格存低的估價，以致甘願履任卑微的職分，使人得益處。

各人看別人比自己強——參 1 Peter 5:5。這是真謙卑所生的果效之一，也自然存在於每一顆真正溫遜的心裏。我們覺察自己的缺點，卻不能同樣清楚看見別人的缺點。我們看見自己的內心，覺察其中的大敗壞；對那常激動我們的動機之不潔、對自己心裏的惡念與污慾，有痛切的憑據；但對別人的錯誤、缺點與愚妄，卻沒有同樣的眼光。我們只能見他們外表的行為；但在自己的事上，我們卻能察看內裏。凡對自己靈魂的敗壞有正當感覺的人，自然會存着愛心盼望別人不至如此，並信他們的心比較純潔。這就使我們感到他們比自己更配受尊重。因此，這常是溫遜與謙卑的標記——這些正是福音最適於生發的恩典。所以，真正敬虔的人必始終是謙卑的人，並情願別人在職分與尊榮上居於自己之前。當然，這並不使他對別人顯明的缺點視而不見；但他自己是退讓的、溫遜的、無野心的、不張揚的。基督教的這條規則，必擊打世上一切的野心。它必責備對職位的貪戀，並使人在上帝護理所安排的任何卑微境遇中，都得着普遍的知足；參 1 Corinthians 7:21 註釋。

各人不要單顧自己的事——就是不可自私。不可讓你們的掛慮與心思全被自己的事、或自己家庭的事所佔滿。要對全體的幸福顯出溫柔的關切，使別人的福祉貼近你們的心。當然，這不是說要對別人的事務作不當的干預，也不是要我們作「好管別人閒事的人」（參 2 Thessalonians 3:11 註釋；1 Timothy 5:13 註釋；1 Peter 4:15 註釋）；而是要以合宜的掛心看待別人的福祉，並竭力向他們行善。

也要顧別人的事——人人都當如此行，這是本分。誰都無權只為自己活、無視別人的需要。這條規則的目的，是要打破自私的狹窄心腸，並生發對別人幸福的仁愛關懷。關於這條規則，我們可以留意以下幾點：

（1）我們不可作別人事務的「好管閒事者」；參上述各處經文。我們不可窺探別人隱祕的用意。各人都有自己的計劃、心思與意向，別人無權窺察。再沒有比插手別人事務的人更惹人厭的了。

（2）人家的忠告若非被求，或時地不宜，即使忠告本身是好，我們也不可強加於人。誰也不喜歡被中途打斷來聽勸；我也無權要求人家擱下自己的事務，好讓我向他進言。

（3）對於純屬他個人的事，我們不可挑剔。當記得有些事是他的事，不是我們的事；他若沒有按我們認為當有的數目捐輸慈善，若穿得不合我們的品味，若放情於與我們見解不盡相合的事，我們也當學會「以忍耐保守自己的心」。他行事的理由，或是我們看不見的；他也可能是對的——我們若明白全部情由，或許也會照樣思想、照樣行。我們常因某人捐給慈善之數不及我們所想而抱怨；他確也可能吝嗇得可憐、心地狹窄。但他也可能陷於我們不知的窘境；或正當時有我們不知道的債務催逼；或有許多貧窮親友倚靠他；或是他「左手」所施的，連「右手」也不知道。無論如何，那是他的事，不是我們的事；在明白全部情由之前，我們沒有資格論斷。

（4）我們不可對別人的事說長道短。不可搜尋人家的小故事與家庭瑣聞；不可刺探家務、四處張揚，並以把這類事情挨家挨戶傳播為樂。有些家庭祕密是不可洩露的；把我們在受過款待的家庭中所見的事向公眾洩漏，再沒有比這更卑鄙、更有害的過犯了。

（5）在基督徒的本分與愛心確實要求我們過問別人事務的地方，就當有最大的體貼。連小孩子也有自己的祕密、自己的計劃與遊戲——規模雖小，對他們的重要卻不亞於我們在人生中所經營的大事；多事者對他們的攪擾，必如對我們的計劃的攪擾一樣可憎。因此，無疑有權知道兒女一切之事的細心父母，也不會粗暴闖入他們的私事，或干預他們的事務。照樣，我們探望病人的時候，雖對他們深表同情，卻不可過分追問他們的病況與感受。我們所同情的人若因自己的過失招來災禍，我們也不可就此絮絮不休。對那因縱酒而變窮、或因犯罪而下監的人，不可過細究詰。對那因境遇逆轉、由富足淪為貧乏的人前往慰問時，也不可多問。當讓他們自己講述自己的事。他們若自願以我們為知己，把境況和盤托出，那是好的；但不要讓我們硬把情由拖出來，或以我們失禮的盤問、無度的同情傷害他們的感情。不幸的兒女們總有些願意藏在心底的祕密。

然而，這些話雖然真實，我們面前的這條規則也確實正面要求我們對別人的事顯出關切；這可視為包含以下幾件事：

（1）我們當感到：教會中每一個人屬靈的益處，在某種意義上就是我們自己的益處。教會是一體的，是為共同的目標聯合起來的。每一個人都受託承擔全體榮譽的一份，一個肢體的行事影響全體的品格。因此，我們當以一切可能的方法促進教會中每一個別肢體的福祉。他們若走迷，我們當勸戒懇求；他們若有錯謬，我們當教導；他們若在困難之中，我們當幫助。教會的每一個肢體都有權要求弟兄們的同情，並當確信：每逢境況需要之時，必能得着這同情。

（2）有些情形，宜以特別的關切注視別人今世的境況。那就是：貧窮人、孤兒、受苦的人，必須有人尋找出來，才能得着幫助與濟助。他們太退讓、太謙卑，不會把自己的處境強求別人注意；要解他們的困，就需要別人對他們的福祉顯出慷慨的關懷。這不是對他們事務不當的干預，人也不會如此看待。

（3）基於同樣的理由，我們也當尋求一切別人屬靈的福祉。我們當設法喚醒罪人，領他到救主面前。他是瞎眼的，不會自己來；他是漠然的，不肯尋求救恩；他滿了對今世的愛，不肯尋求更好的；他專注於引他趨向滅亡的追求——這事總得有人告訴他。把他的景況告訴他、設法領他歸向救主，並非對他事務不當的干預，正如在黑夜中警告那行走在懸崖邊緣的人、或喚醒那房屋着火沉睡的人，並非多管閒事。照樣，告訴他有榮耀的天國可以成為他的，也不是干預別人的事，正如告訴某人他的田裏有金礦一般。這是為那人自己的益處，而題醒他這些事正是朋友的本分。告訴他有一位救贖主、有一個他可以上升的天國的人，是於他有恩；告訴他有一個無窮禍患的世界、並指明一條易走的逃避之路的人，是於他的鄰舍行了所能行的最大仁慈。周圍的世人，有賴基督的教會才得以知道這些真理。輕浮的人不會警告愚昧人的危險；湧向戲院舞廳的人群不會告訴其中的人：他們正走在通往地獄的大路上。因此，凡愛鄰舍的人，都當對他有足夠的關切，告訴他：他可以在天國裏得享永遠的福樂。

你們當以基督耶穌的心為心——引證救主這榜樣的目的,特別是要強化謙卑的本分。這是所能提出最高的榜樣,足以闡明並印證使徒論這美德所說的一切。這裏的原理是:我們當以主耶穌為模範,在一切事上盡可能照着這偉大的榜樣塑造我們的生命。這裏的要點是:祂離了那難以言喻的榮耀境地,取了人性最卑微的樣式,並履行最低微的職事,好使我們得益處。

祂本有上帝的形像——在新約聖經中,再沒有幾處經文比這一段引起更多的討論。這段經文在救主神性問題上的重要性,一望即知;而且,如後文所將見到的,使徒這番呼籲的論據,頗大程度繫於保羅看救贖主為與上帝同等這一事實。祂若真是神,那麼祂甘願成為人,便是一切可能的自卑之舉中最奇特不過的。譯作「形像」的詞——μορφή morphē——在新約中只出現三處,每處都譯作「形像/形狀」:見 Mark 16:12；Philippians 2:6-7。在馬可福音,這詞用於耶穌復活之後在往以馬忤斯的路上向兩個門徒顯現時所取的形狀:「後來,十一個門徒坐席的時候,耶穌顯現……」一段中說,「他以別的形像向他們中間的兩個人顯現」(Mark 16:12)。這「形像」與祂平常的樣式差別甚大,以致他們認不出祂來。這詞的本義是形態、模樣、身體的形狀,尤其是美的形態、美的外貌——Passow。在 Philippians 2:7,這詞用於僕人的樣式——「取了僕人的形像」;就是說,祂處於僕人的境況——或最低微的境況。古典作家常把「形像」一詞用於眾神,指他們向人顯現時的樣貌;見 Cic. de Nat. Deor. ii. 2;Ovid, Meta. i. 37;Silius, xiii. 643;Xeno. Memora. iv;Aeneid, iv. 556,以及 Wetstein 在 in loc. 所引的其他各處。Hesychius 用 ἰδέα εῖδος idea eidos 來解釋它。這詞在七十士譯本中也常出現:

（1）作為 ציי——Ziv——「光輝」的翻譯,見 Daniel 4:33；Daniel 5:6, Daniel 5:9-10；Daniel 7:28;

（2）作為 תּבנית tabniyth——結構、模型、樣式(如建築中之用)——的翻譯,見 Isaiah 44:13;

（3）作為 תּמונה temuwnah——外貌、形態、形狀、形像、相似——的翻譯,見 Job 4:16;並參 Wisdom Job 18:1。

這詞在這裏只能有一兩種含義:或

（1）光輝、威嚴、榮耀——指救贖主原有的尊榮、祂行神蹟的大能等——或

（2）本性、本質——與 φύσις phusis「本性」或 ουσία ousia「存有」同義。

第一種是 Crellius、Grotius 等人所採,Calvin 在實質上也可說是採此見解。Calvin 說:「這裏的上帝的形像乃指威嚴。正如人從其形體的外貌得以被認出,照樣,在上帝裏面照耀的威嚴,就是祂的形像。或用更貼切的比方說:王的形像,在於表明王的外在標誌——如權杖、冠冕、盔甲、侍從、寶座,以及王權的其他徽記;執政官的形像是長袍、象牙座椅、隨行的扈從等。所以,基督在創世以前是在上帝的形像裏,因為世界未有以先,祂就與父同享榮耀(John 17:5)。因為在上帝的智慧裏,在祂披上我們人性之前,毫無卑微卑賤之處,只有配得上帝的宏偉。」(Commentary in loc.) 第二種見解是:這詞等同於本性或存有;就是說,祂在本性上是在上帝裏面,祂存在的方式乃是上帝的方式,是神聖的。這是 Schleusner(Lexicon)、Prof. Stuart(Letters to Dr. Channing, p. 40)、Doddridge 以及一般正統解經家所採的見解,在我看來也是正確的解釋。為支持這解釋,並反對那把它解作祂行神蹟的能力、或祂在世時神性外貌的見解,我們可提出以下的考量:

（1）這裏所說的「形像」,必定是祂成為人之前、或取了僕人的形像之前已有的。那是祂藉着「虛己」、藉着取了「僕人的形像」、藉着成為「人的樣式」而自卑所離開的境地。當然,那必定是祂還沒有人的樣式時——即道成肉身之前——已存在的事物。所以,祂在以人的身分顯現於世之前必然已經存在;而在那先在的存在狀態中,必定有某種事物,使說祂「本有上帝的形像」成為合宜。

（2）那不是指任何道德的品質,也不是指祂在世行神蹟的能力,這從這些並未撇下的事實顯而易見。祂曾幾時為要自卑而把這些撇下?祂原有一種事物,使說祂「本有上帝的形像」成為合宜,而當祂以僕人的形像、人的樣式顯現時,就把那事物撇下了。但那決不會是祂道德的品質;也不能以任何可以想到的意義,說祂撇下了行神蹟的能力,好使自己取了「僕人的形像」。祂所行的一切神蹟,都是在祂處於僕人的形像、卑微低賤之境時行的。這些考量確定:使徒指的是道成肉身之前的時期。還可補充:

（3）「上帝的形像」這說法,自然給人「祂就是上帝」的觀念。說祂「取了僕人的形像」時,意思是祂實在處於卑微低下的境況,而不僅是看起來如此。雖然如此,人或要問:祂道成肉身之前的「形像」是甚麼?說祂當時「本有上帝的形像」,是甚麼意思?這些問題,恐怕無法給予滿意的回答。祂自己論到「創世以前,我同你所有的榮耀」(John 17:5);而這話自然給人這樣的觀念:當時有神性藉着祂彰顯,在祂道成肉身時,這彰顯在某種程度上停止了;當時有某種可見的光輝與威嚴被撇下了。上帝在天上的世界如何彰顯祂的榮耀,我們如今當然不能全然領會。然而,沒有甚麼禁止我們設想有某種這樣可見的彰顯;在天使眾軍眼前,有上帝某種配得宇宙大君之尊的光輝與宏偉——因為祂「住在人不能靠近的光裏」(1 Timothy 6:16)。那表明上帝本性的榮耀、可見的彰顯或光輝,聖經在此說,主耶穌在道成肉身之前原是擁有的。

不以自己與上帝同等為強奪的——這一節也引起了許多討論。Prof. Stuart 譯作:「不以自己與上帝同等為切慕的對象」;就是說,祂雖然本有神聖的本性或地位,卻不熱切求守住自己與上帝的同等,反倒取了卑微的境況——甚至是僕人的境況(Letters to Channing, pp. 88-92)。這是本節正確的譯法,由以下的考量可以看出:

（1）這與使徒議論的主旨和目的相符。他的目的,不是要表明——如通行譯本似乎暗示的——祂曾渴想與上帝同等,或說祂不認為與上帝同等是對上帝特權的不當侵犯;而是要表明:在當時的境況下,祂並不看與上帝的同等是一件要切切守住、緊抓不放的對象。祂不以懇切的努力、不以不甘釋手的緊握來保守它,反倒甘願捨棄那尊榮,取了人的卑微境況。

（2）這譯法比通行譯本更合乎希臘文。譯作「強奪」的詞——ἁρπαγμος harpagmos——不見於新約別處,雖然它所源自的動詞經常出現:見 Matthew 11:12；Matthew 13:19；John 6:15；John 10:12, John 10:28-29；Acts 8:29；Acts 23:10；2 Corinthians 12:2, 2 Corinthians 12:4；1 Thessalonians 4:17；Jude 1:23；Revelation 12:5。在這一切經文中,這詞都含有強暴、搶奪、攫取的意思。這裏所用的名詞,本義不是強奪的行為,而是被搶之物——掠物——das Rauben(Passow)——因此引申為某種要急切抓取據為己有的東西。Schleusner;參 Storr, Opuscul. Acade. i. 322, 323。照此,這詞在這裏的意思是某種要抓取、要急切謀求的東西;全句的意思是:祂與上帝同等,並不是一件要焦慮守住的東西。「以……為」(thought)一語,意思是「不以為、不判斷」——不把它看作一件重大得無可捨棄的事。其意是:「祂並不急切攫取而頑固緊握」,不像人抓住獵物或掠物那樣。Rosenmuller、Schleusner、Bloomfield、Stuart 等都是這樣理解。

與上帝同等——τὸ εἶναι ἶσα Θεῷ to einai isa Theō。就是說,祂不以「與上帝同等」為一件要頑固緊握的事。希臘文「同等」一詞用複數中性形式——ἶσα isa——乃是依照該語言一條為人熟知的規則,Buttman 如此陳述:「當形容詞作述語而與其名詞分離時,名詞若是陽性或陰性,形容詞常取中性;名詞若是複數,形容詞常取單數。在這種情形下,述語所表達的事物,被看作一件概括的事物。」(Greek Grammar, section 129, 6)「與上帝同等」或「與眾神同等」一語,在希臘古典中屢見;見 Wetstein 在 in loc. 的引證。此處所用的話,正見於《奧德賽》(Odyssey):

Τον νῦν ἴσα Θεῷ Ἰθακήσιοι εἰσορόωσι Ton nun isa Theō Ithakēsioi eisoroōsi

參 John 5:18「他以自己與上帝同等」。這話指身分、尊榮、本性相同的人。天使不能在任何意義上被稱為與上帝同等;一個凡人更不能。這話自然而明顯的意思是:祂與上帝之間原有本性與身分上的同等,而祂成為人,正是從這同等自卑下來。照上文所提的解釋,全節的意思是:基督在成為人之前,披着原屬上帝自己的尊榮、威嚴與榮耀;在祂當時的存在與存在方式中,有某種彰顯或光輝,表明祂與上帝同等;祂並不認為那表明與上帝同等的尊榮,是無論如何必須抓住不放、以致彷彿犧牲別的益處、搶奪宇宙救贖之榮耀的東西;因此,祂甘願把它一時放下或忘卻,好救贖世界。原有配得上帝、表明與上帝同等的榮耀與威嚴——這是惟有上帝才能取的。天使怎能在天上有那樣的榮耀、那樣外在的光輝,以致說他「與上帝同等」成為合宜?他能披上甚麼榮耀,是惟獨配得上帝的?所以,本段「公正」的解釋乃是:基督在道成肉身之前,與上帝同等。

But made himself of no reputation - This translation by no means conveys the sense of the original According to this it would seem that he consented to be without distinction or honor among people; or that he was willing to be despised or disregarded. The Greek is ἑαυτον ἐκένωσεν heauton ekenōsen. The word κενόω kenoō means literally, to empty, "to make empty, to make vain or void." It is rendered: "made void" in Romans 4:14; "made of none effect," 1 Corinthians 1:17; "make void," 1 Corinthians 9:15; "should be vain," 2 Corinthians 9:3. The word does not occur elsewhere in the New Testament, except in the passage before us. The essential idea is that of bringing to emptiness, vanity, or nothingness; and, hence, it is applied to a case where one lays aside his rank and dignity, and becomes in respect to that as nothing; that is, he assumes a more humble rank and station. In regard to its meaning here, we may remark:

(1) that it cannot mean that he literally divested himself of his divine nature and perfections, for that was impossible. He could not cease to be omnipotent, and omnipresent, and most holy, and true, and good.

(2) it is conceivable that he might have laid aside, for a time, the symbols or the manifestation of his glory, or that the outward expressions of his majesty in heaven might have been withdrawn. It is conceivable for a divine being to intermit the exercise of his almighty power, since it cannot be supposed that God is always exerting his power to the utmost. And in like manner there might be for a time a laying aside or intermitting of these manifestations or symbols, which were expressive of the divine glory and perfections. Yet,

(3) this supposes no change in the divine nature, or in the essential glory of the divine perfections. When the sun is obscured by a cloud, or in an eclipse, there is no real change of its glory, nor are his beams extinguished, nor is the sun himself in any measure changed. His luster is only for a time obscured. So it might have been in regard to the manifestation of the glory of the Son of God. Of course there is much in regard to this which is obscure, but the language of the apostle undoubtedly implies more than that he took an humble place, or that he demeaned himself in an humble manner. In regard to the actual change respecting his manifestations in heaven, or the withdrawing of the symbols of his glory there, the Scriptures are nearly silent, and conjecture is useless - perhaps improper. The language before us fairly implies that he laid aside that which was expressive of his being divine - that glory which is involved in the phrase "being in the form of God" - and took upon himself another form and manifestation in the condition of a servant.

And took upon him the form of a servant - The phrase "form of a servant," should be allowed to explain the phrase "form of God," in Philippians 2:6. The "form of a servant" is that which indicates the condition of a servant, in contradistinction from one of higher rank. It means to appear as a servant, to perform the offices of a servant, and to be regarded as such. He was made like a servant in the lowly condition which he assumed. The whole connection and force of the argument here demands this interpretation. Storr and Rosenmuller interpret this as meaning that he became the servant or minister of God, and that in doing it, it was necessary that he should become a man. But the objection to this is obvious. It greatly weakens the force of the apostle's argument. His object is to state the depth of humiliation to which he descended, and this was best done by saying that he descended to the lowest condition of humanity and appeared in the most humble garb. The idea of being a "servant or minister of God" would not express that, for this is a term which might be applied to the highest angel in heaven. Though the Lord Jesus was not literally a servant or slave, yet what is here affirmed was true of him in the following respects:

(1) He occupied a most lowly condition in life.

(2) he condescended to perform such acts as are appropriate only to those who are servants. "I am among you as he that serveth;" Luke 22:27; compare John 13:4-15.

And was made in the likeness of men - Margin, habit. The Greek word means likeness, resemblance. The meaning is, he was made like unto people by assuming such a body as theirs; see the notes at Romans 8:3.

And being found - That is, being such, or existing as a man, he humbled himself.

In fashion as a man - The word rendered "fashion" - σχῆμα schēma - means figure, mien, deportment. Here it is the same as state, or condition. The sense is, that when he was reduced to this condition he humbled himself, and obeyed even unto death. He took upon himself all the attributes of a man. He assumed all the innocent infirmities of our nature. He appeared as other people do, was subjected to the necessity of food and clothing, like others, and was made liable to suffering, as other men are. It was still he who had been in the "form of God" who thus appeared; and, though his divine glory had been for a time laid aside, yet it was not extinguished or lost. It is important to remember, in all our meditations on the Saviour, that it was the same Being who had been invested with so much glory in heaven, that appeared on earth in the form of a man.

He humbled himself - Even then, when he appeared as a man. He had not only laid aside the symbols of his glory Philippians 2:7, and become a man; but when he was a man, he humbled himself. Humiliation was a constant characteristic of him as a man. He did not aspire to high honors; he did not affect pomp and parade; he did not demand the service of a train of menials; but he condescended to the lowest conditions of life; Luke 22:27. The words here are very carefully chosen. In the former case Philippians 2:7, when he became a man, he "emptied himself," or laid aside the symbols of his glory; now, when a man, he humbled himself. That is, though he was God appearing in the form of man - a divine person on earth - yet he did not assume and assert the dignity and prerogatives appropriate to a divine being, but put himself in a condition of obedience. For such a being to obey law, implied voluntary humiliation; and the greatness of his humiliation was shown by his becoming entirely obedient, even until he died on the cross.

And became obedient - He subjected himself to the law of God, and wholly obeyed it; Hebrews 10:7, Hebrews 10:9. It was a characteristic of the Redeemer that he yielded perfect obedience to the will of God. Should it be said that, if he was God himself, he must have been himself the lawgiver, we may reply that this rendered his obedience all the more wonderful and all the more meritorious. If a monarch should for an important purpose place himself in a position to obey his own laws, nothing could show in a more striking manner their importance in his view. The highest honor that has been shown to the Law of God on earth was, that it was perfectly observed by him who made the Law - the great Mediator.

Unto death - He obeyed even when obedience terminated in death. The point of this expression is this: One may readily and cheerfully obey another where there is no particular peril. But the case is different where obedience is attended with danger. The child shows a spirit of true obedience when he yields to the commands of a father, though it should expose him to hazard; the servant who obeys his master, when obedience is attended with risk of life; the soldier, when he is morally certain that to obey will be followed by death. Thus, many a company or platoon has been ordered into the "deadly breach," or directed to storm a redoubt, or to scale a wall, or to face a cannon, when it was morally certain that death would be the consequence. No profounder spirit of obedience can be evinced than this. It should be said, however, that the obedience of the soldier is in many cases scarcely voluntary, since, if he did not obey, death would be the penalty. But, in the case of the Redeemer, it was wholly voluntary. He placed himself in the condition of a servant to do the will of God, and then never shrank from what that condition involved.

Even the death of the cross - It was not such a death as a servant might incur by crossing a stream, or by failing among robbers, or by being worn out by toil; it was not such as the soldier meets when he is suddenly cut down, covered with glory as he falls; it was the long lingering, painful, humiliating death of the cross. Many a one might be willing to obey if the death that was suffered was regarded as glorious; but when it is ignominious, and of the most degrading character, and the most torturing that human ingenuity can invent, then the whole character of the obedience is changed. Yet this was the obedience the Lord Jesus evinced; and it was in this way that his remarkable readiness to suffer was shown.

Wherefore - As a reward of this humiliation and these sufferings. The idea is, that there was an appropriate reward for it, and that that was bestowed upon him by his exaltation as Mediator to the right hand of God; compare the notes at Hebrews 2:9.

God also hath highly exalted him - As Mediator. Though he was thus humbled, and appeared in the form of a servant, he is now raised up to the throne of glory, and to universal dominion. This exaltation is spoken of the Redeemer as he was, sustaining a divine and a human nature. If there was, as has been supposed, some obscuration or withdrawing of the symbols of his glory Philippians 2:7, when he became a man, then this refers to the restoration of that glory, and would seem to imply, also, that there was additional honor conferred on him. There was all the augmented glory resulting from the work which he had performed in redeeming man.

And given him a name which is above every name - No other name can be compared with his. It stands alone. He only is Redeemer, Saviour. He only is Christ, the Anointed of God; see the notes at Hebrews 1:4. He only is the Son of God. His rank, his titles, his dignity, are above all others; see this illustrated in the notes at Ephesians 1:20-21.

That at the name of Jesus every knee should bow - The knee should bow, or bend, in token of honor, or worship; that is, all people should adore him. This cannot mean merely that at the mention of the name of Jesses we should bow; nor is there any evidence that God requires this. Why should we bow at the mention of that name, rather than at any of the other titles of the Redeemer? Is there any special sacredness or honor in it above the other names which he bears? And why should we how at his name rather than at the name of the Father! Besides, if any special homage is to be paid to the name of the Saviour under the authority of this passage - and this is the only one on which the authority of this custom is based - it should be by bowing the knee, not the head. But the truth is, this authorizes and requires neither; and the custom of bowing at the name of Jesus, in some churches, has arisen entirely from a misinterpretation of this passage. There is no other place in the Bible to which an appeal is made to authorize the custom; compare Neal's History of the Puritans, chapter 5. Ninth 5. The meaning here is, not that a special act of respect or adoration should be shown wherever the name "Jesus" occurs in reading the Scriptures, or whenever it is mentioned, but that he was so exalted that it would be proper that all in heaven and on earth should worship him, and that the time would come when he would be thus everywhere acknowledged as Lord. The bowing of the knee properly expresses homage, respect, adoration (compare the notes at Romans 11:4); and it cannot be done to the Saviour by those who are in heaven, unless it be divine.

Of things in heaven - ἐπουρανίων epouraniōn - rather of beings in heaven, the word "things" being improperly supplied by our translators. The word may be in the neuter plural; but it may be also in the masculine plural, and denote beings rather than things. Things do not bow the knee; and the reference here is undoubtedly to angels, and to the "spirits of the just made perfect" in heaven. If Jesus is worshipped there, he is divine; for there is no idolatry eta creature in heaven. In this whole passage there is probably an allusion to Isaiah 45:23; see it illustrated in the notes at Romans 14:11. In the great divisions here specified - of those in heaven, on the earth, and under the earth - the apostle intends, doubtless, to denote the universe. The same mode of designating the universe occurs in Revelation 5:13; Exodus 20:4; compare Psalm 96:11-12. This mode of expression is equivalent to saying, "all that is above, around, and beneath us," and arises from what appears to us. The division is natural and obvious - that which is above us in the heavens, that which is on the earth where we dwell, and all that is beneath us.

And things in earth - Rather, "beings on earth," to wit, people; for they only are capable of rendering homage.

And things under the earth - Beings under the earth. The whole universe shall confess that he is Lord. This embraces, doubtless, those who have departed from this life, and perhaps includes also fallen angels. The meaning is, that riley shall all acknowledge him as universal Lord; all how to his sovereign will; all be subject to his control; all recognize him as divine. The fallen and the lost will do this; for they will be constrained to yield an unwilling homage to him by submitting to the sentence from his lips that shall consign them to woe; and thus the whole universe shall acknowledge the exalted dignity of the Son of God. But this does not mean that they will all be saved, for the guilty and the lost may be compelled to acknowledge his power, and submit to his decree as the sovereign of the universe. There is the free and cheerful homage of the heart which they who worship him in heaven will render; and there is the constrained homage which they must yield who are compelled to acknowledge his authority.

And that every tongue should confess - Everyone should acknowledge him. On the duty and importance of confessing Christ, see the notes at Romans 10:9-10.

That Jesus Christ is Lord - The word "Lord," here, is used in its primitive and proper sense, as denoting owner, ruler, sovereign; compare the notes at Romans 14:9. The meaning is, that all should acknowledge him as the universal sovereign.

To the glory of God the Father - Such a universal confession would honor God; see the notes at John 5:23, where this sentiment is explained.

Wherefore, my beloved, as ye have always obeyed - The Philippians had from the beginning manifested a remarkable readiness to show respect to the apostle, and to listen to his teaching. This readiness he more than once refers to and commends. He still appeals to them, and urges them to follow his counsels, that they might secure their salvation.

Now much more in my absence - Though they had been obedient when he was with them, yet circumstances had occurred in his absence which made their obedience more remarkable, and more worthy of special commendation.

Work out your own salvation - This important command was first addressed to Christians, but there is no reason why the same command should not be regarded as addressed to all - for it is equally applicable to all. The duty of doing this is enjoined here; the reason for making the effort, or the encouragement for the effort, is stated in the next verse. In regard to the command here, it is natural to inquire why it is a duty; and what is necessary to be done in order to comply with it? On the first of these inquiries, it may be observed that it is a duty to make a personal effort to secure salvation, or to work out our salvation:

(1) Because God commands it. There is no command more frequently repeated in the Scriptures, than the command to make to ourselves a new heart; to strive to enter in at the strait gate; to break off from sin, and to repent.

(2) it is a duty because it is our own personal interest that is at stake. No one else has, or can have, as much interest in our salvation as we have. It is every person's duty to be as happy as possible here, and to be prepared for eternal happiness in the future world. No person has a right either to throw away his life or his soul. He has no more right to do the one than the other; and if it is a person's duty to endeavor to save his life when in danger of drowning, it is no less his duty to endeavor to save his soul when in danger of hell.

(3) our earthly friends cannot save us. No effort of theirs can deliver us from eternal death without our own exertion. Great as may be their solicitude for us, and much as they may do, there is a point where their efforts must stop - and that point is always short of our salvation, unless we are roused to seek salvation. They may pray, and weep, and plead, but they cannot save us. There is a work to be done on our own hearts which they cannot do.

(4) it is a duty, because the salvation of the soul will not take care of itself without an effort on our part. There is no more reason to suppose this than that health and life will take care of themselves without our own exertion. And yet many live as if they supposed that somehow all would yet be well; that the matter of salvation need not give them any concern, for that things will so arrange themselves that they will be saved. Why should they suppose this anymore in regard to religion than in regard to anything else?

(5) it is a duty, because there is no reason to expect the divine interposition without our own effort. No such interposition is promised to any man, and why should he expect it? In the case of all who have been saved, they have made an effort - and why should we expect that God will favor us more than he did them? "God helps them who help themselves;" and what reason has any man to suppose that he will interfere in his case and save him, if he will put forth no effort to "work out his own salvation?" In regard to the other inquiry - What does the command imply; or what is necessary to be done in order to comply with it? We may observe, that it does not mean:

(a) that we are to attempt to deserve salvation on the ground of merit. That is out of the question; for what can man do that shall be an equivalent for eternal happiness in heaven? Nor,

(b) does it mean that we are to endeavor to make atonement for past sins. That would be equally impossible, and it is, besides, unnecessary. That work has been done by the great Redeemer. But it means:

(i) that we are to make an honest effort to be saved in the way which God has appointed;

(ii) that we are to break off from our sins by true repentance;

(iii) that we are to believe in the Saviour, and honestly to put our trust in him;

(iv) that we are to give up all that we have to God;

(v) that we are to break away from all evil companions and evil plans of life; and,

(vi) that we are to resist all the allurements of the world, and all the temptations which may assail us that would lead us back from God, and are to persevere unto the end. The great difficulty in working out salvation is in forming a purpose to begin at once. When that purpose is formed, salvation is easy.

With fear and trembling - That is, with that kind of anxiety which one has who feels that he has an important interest at stake, and that he is in danger of losing it. The reason or the ground for "fear" in this case is in general this: there is danger of losing the soul.

(1) so many persons make shipwreck of all hope and perish, that there is danger that we may also.

(2) there are so many temptations and allurements in the world, and so many things that lead us to defer attention to religion, that there is danger that we may be lost.

(3) there is danger that if the present opportunity passes, another may not occur. Death may soon overtake us. No one has a moment to lose. No one can designate one single moment of his life, and say, "I may safely lose that moment. I may safely spend it in the neglect of my soul."

(4) it should be done with the most earnest concern, front the immensity of the interest at stake. If the soul is lost, all is lost. And who is there that can estimate the value of that soul which is thus in danger of being lost forever?

For it is God that worketh in you - This is given as a reason for making an effort to be saved, or for working out our salvation. It is often thought to be the very reverse, and people often feel that if God works "in us to will and to do," there can be no need of our making an effort, and that there would be no use in it. If God does all the work, say they, why should we not patiently sit still, and wait until He puts forth His power and accomplishes in us what He wills? It is of importance, therefore, to understand what this declaration of the apostle means, in order to see whether this objection is valid, or whether the fact that God "works in us" is to be regarded as a reason why we should make no effort. The word rendered "worketh" - ἐνεργῶν energōn - working - is from a verb meaning to work, to be active to produce effect - and is that from which we have derived the word "energetic." The meaning is, that God "produces a certain effect in us;" he exerts such an influence over us as to lead to a certain result in our minds - to wit, "to will and to do." Nothing is said of the mode in which this is done, and probably this cannot be understood by us here; compare John 3:8. In regard to the divine agency here referred to, however, certain things, though of a negative character, are clear:

(1) It is not God who acts for us. He leads us to "will and to do." It is not said that he wills and does for us, and it cannot be. It is man that "wills and does" - though God so influences him that he does it.

(2) he does not compel or force us against our will. He leads us to will as well as to do. The will cannot be forced; and the meaning here must be that God exerts such an influence as to make us willing to obey Him; compare Psalm 110:3.

(3) it is not a physical force, but it must be a moral influence. A physical power cannot act on the will. You may chain a man, incarcerate him in the deepest dungeon, starve him, scourge him, apply red-hot pincers to his flesh, or place on him the thumb-screw, but the will is still free. You cannot bend that or control it, or make him believe otherwise than as he chooses to believe. The declaration here, therefore, cannot mean that God compels us, or that we are anything else but free agents still, though He "works in us to will and to do." It must mean merely that he exerts such an influence as to secure this result.

To will and to do of his good pleasure - Not to will and to do everything, but "His good pleasure." The extent of the divine agency here referred to, is limited to that, and no man should adduce this passage to prove that God "works" in him to lead him to commit sin. This passage teaches no such doctrine. It refers here to Christians, and means that he works in their hearts that which is agreeable to him, or leads them to "will and to do" that which is in accordance with his own will. The word rendered "good pleasure" - εὐδοκία eudokia - means "delight, good-will, favor;" then "good pleasure, purpose, will;" see Ephesians 1:5; 2 Thessalonians 1:11. Here it means that which would be agreeable to him; and the idea is, that he exerts such an influence as to lead people to will and to do that which is in accordance with his will. Paul regarded this fact as a reason why we should work out our salvation with fear and trembling. It is with that view that he urges it, and not with any idea that it will embarrass our efforts, or be a hindrance to us in seeking salvation. The question then is, how this fact can be a motive to us to make an effort? In regard to this we may observe:

(1) That the work of our salvation is such that we need help, and such help as God only can impart. We need it to enable us to overcome our sins; to give us such a view of them as to produce true penitence; to break away from our evil companions; to give up our plans of evil, and to resolve to lead different lives. We need help that our minds may be enlightened; that we may be led in the way of truth; that we may be saved from the danger of error, and that we may not be suffered to fall back into the ways of transgression. Such help we should welcome from any quarter; and any assistance furnished on these points will not interfere with our freedom.

(2) the influence which God exerts on the mind is in the way of help or aid. What He does will not embarrass or hinder us. It will prevent no effort which we make to be saved; it will throw no hindrance or obstacle in the way. When we speak of Gods working "in us to will and to do," people often seem to suppose that His agency will hinder us, or throw some obstacle in our way, or exert some evil influence on our minds, or make it more difficult for us to work out our salvation than it would be without His agency. But this cannot be. We may be sure that all the influence which God exerts over our minds, will be to aid us in the work of salvation, not to embarrass us; will be to enable us to overcome our spiritual enemies and our sins, and not to put additional weapons into their hands or to confer on them new power. Why should people ever dread the influence of God on their hearts, as if he would hinder their efforts for their own good?

(3) the fact that God works is an encouragement for us to work. When a man is about to set out a peach or an apple tree, it is an encouragement for him to reflect that the agency of God is around him, and that he can cause the tree to produce blossoms, and leaves, and fruit. When he is about to plow and sow his farm, it is an encouragement, not a hindrance, to reflect that God works, and that he can quicken the grain that is sown, and produce an abundant harvest. What encouragement of a higher order can man ask? And what farmer is afraid of the agency of God in the case, or supposes that the fact that God exerts an agency is a reason why he should not plow and plant his field, or set out his orchard? Poor encouragement would a man have in these things if God did not exert any agency in the world, and could not be expected to make the tree grow or to cause the grain to spring up; and equally poor would be all the encouragement in religion without his aid.

Do all things without murmurings and disputings - In a quiet, peaceful, inoffensive manner. Let there be no brawls, strifes, or contentions. The object of the apostle here is, probably, to illustrate the sentiment which he had expressed in Philippians 2:3-5, where he had inculcated the general duties of humbleness of mind, and of esteeming others better than themselves, in order that that spirit might be fully manifested, he now enjoins the duty of doing everything in a quiet and gentle manner, and of avoiding any species of strife; see the notes at Ephesians 4:31-32.

That ye may be blameless - That you may give no occasion for others to accuse you of having done wrong.

And harmless - Margin, "sincere." The Greek word (ἀκέραιος akeraios) means properly that which is unmixed; and then pure, sincere. The idea here is, that they should be artless, simple, without guile. Then they would injure no one. The word occurs only in Matthew 10:16; Philippians 2:15, where it is rendered "harmless," and Romans 16:19, where it is rendered "sincere"; see the Matthew 10:16 note, and Romans 16:19 note.

The sons of God - The children of God; a phrase by which true Christians were denoted; see the Matthew 5:45 note; Ephesians 5:1 note.

Without rebuke - Without blame; without giving occasion for anyone to complain of you.

In the midst of a crooked and perverse nation - Among those of perverted sentiments and habits; those who are disposed to complain and find fault; those who will take every occasion to pervert what you do and say, and who seek every opportunity to retard the cause of truth and righteousness. It is not certainly known to whom the apostle refers here, but it seems not improbable that he had particular reference to the Jews who were in Philippi. The language used here was employed by Moses Deuteronomy 32:5, as applicable to the Jewish people, and it is accurately descriptive of the character of the nation in the time of Paul. The Jews were among the most bitter foes of the gospel, and did perhaps more than any other people to embarrass the cause of truth and prevent the spread of the true religion.

Among whom ye shine - Margin, "or, shine ye." The Greek will admit of either construction, and expositors have differed as to the correct interpretation. Rosenmuller, Doddridge and others regard it as imperative, and as designed to enforce on them the duty of letting their light shine. Erasmus says it is doubtful whether it is to be understood in the indicative or imperative. Grotius, Koppe, Bloomfield, and others regard it as in the indicative, and as teaching that they did in fact shine as lights in the world. The sense can be determined only by the connection; and in regard to it different readers will form different opinions. It seems to me that the connection seems rather to require the sense of duty or obligation to be understood. The apostle is enforcing on them the duty of being blameless and harmless; of holding forth the word of life; and it is in accordance with his design to remind them that they ought to be lights to those around them.

As lights in the world - The comparison of Christians with light, often occurs in the Scriptures; see at Matthew 5:14, note, 16, note. The image here is not improbably taken from light-houses on a seacoast. The image then is, that as those light-houses are placed on a dangerous coast to apprise vessels of their peril, and to save them from shipwreck, so the light of Christian piety shines on a dark world, and in the dangers of the voyage which we are making; see the note of Burder, in Ros. Alt. u. neu. Morgenland, in loc.

Holding forth the word of life - That is, you are under obligation to hold forth the word of life. It is a duty incumbent on you as Christians to do it. The "word of life" means the gospel, called the "word of life" because it is the message that promises life; or perhaps this is a Hebraism, denoting the living, or life-giving word. The gospel stands thus in contrast with all human systems of religion - for they have no efficacy to save - and to the law which "killeth;" see the John 6:63, note, and 2 Corinthians 3:6, note. The duty here enjoined is that of making the gospel known to others, and of thus keeping up the knowledge of it in the world. This duty rests on Christians (compare Matthew 5:14, Matthew 5:16), and they cannot escape from the obligation. They are bound to do this, not only because God commands it, but:

(1) because they are called into the church that they may be witnesses for God, Isaiah 43:10.

(2) because they are kept on the earth for that purpose. If it were not for some such design, they would be removed to heaven at once on their conversion.

(3) because there are no others to do it. The frivolous ones will not warn the fools, nor will the proud warn the proud, nor the scoffer the scoffer. The thoughtless and the vain will not go and tell others that there is a God and a Saviour; nor will the wicked warn the wicked, and tell them that they are in the way to hell. There are none who will do this but Christians; and, if they neglect it, sinners will go unwarned and unalarmed down to death. This duty rests on every Christian.

The exhortation here is not made to the pastor, or to any officer of the church particularly; but to the mass of communicants. They are to shine as lights in the world; they are to hold forth the word of life. There is not one member of a church who is so obscure as to be exempt from the obligation; and there is not one who may not do something in this work. If we are asked how this may be done, we may reply:

(1) They are to do it by example. Everyone is to hold forth the living word in that way.

(2) by efforts to send the gospel to those who have it not. There is almost no one who cannot contribute something, though it may be but two mites, to accomplish this.

(3) by conversation. There is no Christian who has not some influence over the minds and hearts of others; and he is bound to use that influence in holding forth the word of life.

(4) by defending the divine origin of religion when attacked.

(5) by rebuking sin, and thus testifying to the value of holiness. The defense of the truth, under God, and the diffusion of a knowledge of the way of salvation, rests on those who are Christians. Paganism never originates a system which it would not be an advantage to the world to have destroyed as soon as it is conceived. Philosophy has never yet told of a way by which a sinner may be saved. The world at large devises no plan for the salvation of the soul. The most crude, ill-digested, and perverse systems of belief conceivable, prevail in the community called "the world." Every form of opinion has an advocate there; every monstrous vagary that the human mind ever conceived, finds friends and defenders there. The human mind has of itself no elastic energy to bring it from the ways of sin; it has no recuperative power to lead it back to God. The world at large is dependant on the church for any just views of God, and of the way of salvation; and every Christian is to do his part in making that salvation known.

That I may rejoice - This was one reason which the apostle urged, and which it was proper to urge, why they should let their light shine. He had been the instrument of their conversion, he had founded their church, he was their spiritual father, and had shown the deepest interest in their welfare; and he now entreats them, as a means of promoting his highest joy, to be faithful and holy. The exemplary piety and holy lives of the members of a church will be one of the sources of highest joy to a minister in the day of judgment; compare 3 John 1:4.

In the day of Christ - The day when Christ shall appear - the day of judgment. It is called the day of Christ, because he will be the glorious object which will be prominent on that day; it will be the day in which he will be honored as the judge of all the world.

That I have not run in vain - That is, that I have not lived in vain - life being compared with a race: see the notes at 1 Corinthians 9:26.

Neither laboured in vain - In preaching the gospel. Their holy lives would be the fullest proof that he was a faithful preacher.

Yea, and if I be offered - Margin, "poured forth." The mention of his labors in their behalf, in the previous verse, seems to have suggested to him the sufferings which he was likely yet to endure on their account. He had labored for their salvation. He had exposed himself to peril that they and others might have the gospel. On their account he had suffered much; he had been made a prisoner at Rome; and there was a possibility, if not a probability, that his life might be a forfeit for his labors in their behalf. Yet he says that, even if this should happen, he would not regret it, but it would be a source of joy. The word which is used here - σπένδομαι spendomai - properly means, to pour out, to make a libation; and is commonly used, in the classic writers, in connection with sacrifices. It refers to a drink-offering, where one who was about to offer a sacrifice, or to present a drink-offering to the gods, before he tasted of it himself, poured out apart of it on the altar. Passow. It is used also to denote the fact that, when an animal was about to be slain in sacrifice, wine was poured on it as a solemn act of devoting it to God; compare Numbers 15:5; Numbers 28:7, Numbers 28:14. In like manner, Paul may have regarded himself as a victim prepared for the sacrifice. In the New Testament it is found only in this place, and in 2 Timothy 4:6, where it is rendered, "I am ready to be offered;" compare the notes at that place. It does not here mean that Paul really expected to be a sacrifice, or to make an expiation for sin by his death; but that he might be called to pour out his blood, or to offer up his life as if he were a sacrifice, or an offering to God. We have a similar use of language, when we say that a man sacrifices himself for his friends or his country.

Upon the sacrifice - ἐπὶ τῆ θυσίᾳ epi tē thusia. The word rendered here as "sacrifice," means:

(1) the act of sacrificing;

(2) the victim that is offered; and,

(3) any oblation or offering.

Robinson's Lexicon. Here it must be used in the latter sense, and is connected with "faith" - "the sacrifice of your faith." The reference is probably to the faith, i. e., the religion of the Philippians, regarded as a sacrifice or an offering to God; the worship which they rendered to Him. The idea of Paul is, that if, in order to render that offering what it should be - to make it as complete and acceptable to God as possible - it were necessary for him to die, pouring out his blood, and strength, and life, as wine was poured out to prepare a sacrifice for the altar and make it complete, he would not refuse to do it, but would rejoice in the opportunity. He seems to have regarded them as engaged in making an offering of faith, and as endeavoring to make the offering complete and acceptable; and says that if his death were necessary to make their piety of the highest and most acceptable kind, he was ready to die.

And service - λειτουργία leitourgia - a word taken from an act of worship, or public service, and especially the ministry of those engaged in offering sacrifices; Luke 1:23; Hebrews 8:6. Here it means, the ministering or service which the Philippians rendered to God; the worship which they offered, the essential element of which was faith. Paul was willing to endure anything, even to suffer death in their cause, if it would tend to make their "service" more pure, spiritual, and acceptable to God. The meaning of the whole is:

(1) that the sufferings and dangers which he now experienced were in their cause, and on their behalf; and,

(2) that he was willing to lay down his life, if their piety would be promoted, and their worship be rendered more pure and acceptable to God.

I joy - That is, I am not afraid of death; and if my dying can be the means of promoting your piety, it will be a source of rejoicing; compare the notes at Philippians 1:23.

And rejoice with you all - My joy will be increased in anything that promotes yours. The fruits of my death will reach and benefit you, and it will be a source of mutual congratulation.

For the same cause - Because we are united, and what affects one of us should affect both.

Do ye joy, and rejoice with me - That is, "do not grieve at my death. Be not overwhelmed with sorrow, but let your hearts be filled with congratulation. It will be a privilege and a pleasure thus to die." This is a noble sentiment, and one that could have been uttered only by a heroic and generous mind - by a man who will not dread death, and who felt that it was honorable thus to die Doddridge has illustrated the sentiment by an appropriate reference to a fact stated by Plutarch. A brave Athenian returned from the battle of Marathon, bleeding with wounds and exhausted, and rushed into the presence of the magistrates, and uttered only these two words - χαιρετε chairete, χαιρομεν chairomen - "rejoice, we rejoice," and immediately expired. So Paul felt that there was occasion for him, and for all whom he loved, to rejoice, if he was permitted to die in the cause of others, and in such a manner that his death would benefit the world.

But I trust in the Lord Jesus - His hope was that the Lord Jesus would so order affairs as to permit this - an expression that no man could use who did not regard the Lord Jesus as on the throne, and as more that human.

To send Timotheus shortly unto you - There was a special reason why Paul desired to send Timothy to them rather than any other person, which he himself states, Philippians 2:22. "Ye know the proof of him, that as a son with the father, he hath served with me in the gospel." From this passage, as well as from Philippians 1:1, where Timothy is joined with Paul in the salutation, it is evident that he had been with the apostle at Philippi. But this fact is nowhere mentioned in the sixteenth chapter of the Acts of the Apostles, which contains an account of the visit of Paul to that place. The narrative in the Acts , however, as Dr. Paley has remarked (Horae Paulinae, in loc.) is such as to render this altogether probable, and the manner in which the fact is adverted to here is such as would have occurred to no one forging an epistle like this, and shows that the Acts of the Apostles and the epistle are independent books, and are not the work of imposture.

In the Acts of the Apostles it is said that when Paul came to Derbe and Lystra he found a certain disciple named Timothy, whom he would have go forth with him; Phil Act 16:1-3. The narrative then proceeds with an account of the progress of Paul through variotis provinces of Asia Minor, until it brings him to Troas. There he was warned in a vision to go over into Macedonia. In pursuance of this call, he passed over the Aegean Sea, came to Samothracia, and thence to Neapolis, and thence to Philippi. No mention is made, indeed, of Timothy as being with Paul at Philippi, but after he had left that city, and had gone to Berea, where the "brethren sent away Paul," it is added, "but Silas and Timotheus abode there still." From this it is evident that he had accompanied them in their journey, and had no doubt been with them at Philippi. For the argument which Dr. Paley has derived from the manner in which this subject is mentioned in the Acts , and in this Epistle in favor of the genuineness of the Scripture account; see Horae Paul, on the Epistle to the Philippians, no. iv.

When I know your state - It was a considerable time since Epaphroditus had left the Philippians, and since, therefore, Paul had been informed of their condition.

For I have no man like-minded - Margin, "so dear unto me." The Greek is, ἰσόψυχον isopsuchon - similar in mind, or like-minded. The meaning is, that there was no one with him who would feel so deep an interest in their welfare.

Who will naturally care - The word rendered "naturally" - γνησίως gnēsiōs - means sincerely and the idea is, that he would regard their interests with a sincere tenderness and concern. He might be depended on to enter heartily into their concerns. This arose doubtless from the fact that he had been with them when the church was founded there, and that he felt a deeper interest in what related to the apostle Paul than any other man. Paul regarded Timothy as a son, and Paul's sending him on such an occasion would evince the feelings of a father who should send a beloved son on an important message.

For all seek their own - That is, all who are with me. Who Paul had with him at this time is not fully known, but he doubtless means that this remark should apply to the mass of Christians and Christian ministers then in Rome. Perhaps he had proposed to some of them to go and visit the church at Philippi, and they had declined it because of the distance and the dangers of the way. When the trial of Paul came on before the emperor, all who were with him in Rome fled from him 2 Timothy 4:16, and it is possible that the same disregard of his wishes and his welfare had already begun to manifest itself among the Christians who were at Rome, so that he was constrained to say that, as a general thing, they sought their own ease and comfort, and were unwilling to deny themselves in order to promote the happiness of those who lived in the remote parts of the world. Let us not be harsh in judging them. How many professing Christians in our cities and towns are there now who would be willing to leave their business and their comfortable homes and go on embassy like this to Philippi? How many are there who would not seek some excuse, and show that it was a characteristic that they "sought their own" rather than the things which pertained to the kingdom of Jesus Christ?

Not the things which are Jesus Christ's - Which pertain to his cause and kingdom. They are not willing to practice self-denial in order to promote that cause. It is implied here:

(1) that it is the duty of those who profess religion to seek the things which pertain to the kingdom of the Redeemer, or to make that the great and leading object of their lives. They are bound to be willing to sacrifice their own things - to deny themselves of ease, and to be always ready to expose themselves to peril and want if they may be the means of advancing his cause.

(2) that frequently this is not done by those who profess religion. It was the case with the professed Christians at Rome, and it is often the case in the churches now. There are few Christians who deny themselves much to promote the kingdom of the Redeemer; few who are willing to lay aside what they regard as their own in order to advance his cause. People live for their own ease; for their families; for the prosecution of their own business - as if a Christian could have anything which he has a right to pursue independently of the kingdom of the Redeemer, and without regard to his will and glory.

But ye know the proof of him - You have had evidence among yourselves how faithfully Timothy devoted himself to the promotion of the gospel, and how constantly he served with me. This proves that Timothy was with Paul when he was at Philippi.

As a son with the father - Manifesting the same spirit toward me which a son does toward a father, and evincing the same interest in my work. He did all he could do to aid me, and lighten my labors and sufferings.

So soon as I shall see how it will go with me - Paul was a prisoner at Rome, and there was not a little uncertainty whether he would be condemned or acquitted. He was, it is commonly supposed, in fact released on the first trial; 2 Timothy 4:16. He now felt that he would soon be able to send Timothy to them at any rate. If he was condemned and put to death, he would, of course, have no further occasion for his services, and if he was released from his present troubles and dangers, he could spare him for a season to go and visit the churches.

But I trust in the Lord ... - note, Philippians 1:25.

Yet I supposed it necessary to send to you Epaphroditus - Epaphroditus is nowhere else mentioned but in this Epistle; see Philippians 4:18. All that is known of him, therefore, is what is mentioned here. He was from Philippi, and was a member of the church there. He had been employed by the Philippians to carry relief to Paul when he was in Rome Philippians 4:18, and while in Rome he was taken dangerously sick. News of this had been conveyed to Philippi, and again intelligence had been brought to him that they had heard of his sickness and that they were much affected by it. On his recovery, Paul thought it best that he should return at once to Philippi, and doubtless sent this Epistle by him. He is much commended by Paul for his faithfulness and zeal.

My brother - In the gospel; or brother Christian. These expressions of affectionate regard must have been highly gratifying to the Philippians.

And companion in labour - It is not impossible that he may have labored with Paul in the gospel, at Philippi; but more probably the sense is, that he regarded him as engaged in the same great work that he was. It is not probable that he assisted Paul much in Rome, as he appears to have been sick during a considerable part of the time he was there.

And fellow-soldier - Christians and Christian ministers are compared with soldiers Plm 1:2; 2 Timothy 2:3-4, because of the nature of the service in which they are engaged. The Christian life is a warfare; there are many foes to be overcome; the period which they are to serve is fixed by the Great Captain of salvation, and they will soon be permitted to enjoy the triumphs of victory. Paul regarded himself as enlisted to make war on all the spiritual enemies of the Redeemer, and he esteemed Epaphroditus as one who had shown that he was worthy to be engaged in so good a cause.

But your messenger - Sent to convey supplies to Paul; Philippians 4:18. The original is, "your apostle" - ὑμῶν δὲ ἀπόστολον humōn de apostolon - and some have proposed to take this literally, meaning that he was the apostle of the church at Philippi, or that he was their bishop. The advocates for Episcopacy have been the rather inclined to this, because in Philippians 1:1, there are but two orders of ministers mentioned - "bishops and deacons" - from which they have supposed that "the bishop" might have been absent, and that "the bishop" was probably this Epaphroditus. But against this supposition the objections are obvious:

(1) The word ἀπόστολος apostolos; means properly one sent forth, a messenger, and it is uniformly used in this sense unless there is something in the connection to limit it to an "apostle," technically so called.

(2) the supposition that it here means a messenger meets all the circumstances of the case, and describes exactly what Epaphroditus did. He was in fact sent as a messenger to Paul; Philippians 4:18.

(3) he was not an apostle in the proper sense of the term - the apostles having been chosen to be witnesses of the life, the teachings, the death, and the resurrection of the Saviour; see Acts 1:22; compare the notes, 1 Corinthians 9:1.

(4) if he had been an apostle, it is altogether improbable that he would have seen sent on an errand comparatively so humble as that of carrying supplies to Paul. Was there no one else who could do this without sending their bishop? Would a diocese be likely to employ a "bishop" for such a purpose now?

And he that ministered to my wants - Philippians 4:18.

For he longed after you all - He was desirous to see you all, and to relieve your anxiety in regard to his safety.

For indeed he was sick nigh unto death - Dr. Paley has remarked (Hor. Paul. on Phil no. ii.) that the account of the sickness and recovery of Epaphroditus is such as to lead us to suppose that he was not restored by miracle; and he infers that the power of healing the sick was conferred on the apostles only occasionally, and did not depend at all on their will, since, if it had, there is every reason to suppose that Paul would at once have restored him to health. This account, he adds, shows also that this Epistle is not the work of an impostor. Had it been, a miracle would not have been spared. Paul would not have been introduced as showing such anxiety about a friend lying at the point of death, and as being unable to restore him. It would have been said that he interposed at once, and raised him up to health.

But God had mercy on him - By restoring him to health evidently not by miracle, but by the use of ordinary means.

On me also, lest I should have sorrow upon sorrow - In addition to all the sorrows of imprisonment, and the prospect of a trial, and the want of friends. The sources of his sorrow, had Epaphroditus died, would have been such as these:

(1) He would have lost a valued friend, and one whom he esteemed as a brother and worthy fellow-laborer.

(2) He would have felt that the church at Philippi had lost a valuable member.

(3) his grief might have been aggravated from the consideration that his life had been lost in endeavoring to do him good. He would have felt that he was the occasion, though innocent, of his exposure to danger.

I send him therefore the more carefully - With more diligence, or speed; I was the more ready to send him.

That I may be the less sorrowful - That is, on account of my solicitude for you; that I may know that your minds are at ease, and that you rejoice in his being among you.

Receive him therefore in the Lord - As the servant of the Lord, or as now restored to you by the Lord, and therefore to be regarded as a fresh gift from God. Our friends restored to us after a long absence, we should receive as the gift of God, and as a proof of his mercy.

And hold such in reputation - Margin, honor such. This is a high commendation of Epaphroditus, and, at the same time, it enjoins an important duty in regard to the proper treatment of those who sustain such a character. It is a Christian duty to honor those who ought to be honored, to respect the virtuous and the pious, and especially to honor those who evince fidelity in the work of the Lord.

Because for the work of Christ - That is, either by exposing himself in his journey to see the apostle in Rome, or by his labors there.

Not regarding his life - There is a difference in the mss. here, so great that it is impossible now to determine which is the true reading, though the sense is not materially affected. The common reading of the Greek text is, παραβολευσάμενος paraboleusamenos; literally "misconsulting, not consulting carefully, not taking pains." The other reading is, παραζολευσάμενος parazoleusamenos; "exposing oneself to danger," regardless of life; see the authorities for this reading in Wetstein; compare Bloomfield, in loc. This reading suits the connection, and is generally regarded as the correct one.

To supply your lack of service toward me - Not that they had been indifferent to him, or inattentive to his wants, for he does not mean to blame them; but they had not had an opportunity to send to his relief (see Philippians 4:10), and Epaphroditus therefore made a special journey to Rome on his account. He came and rendered to him the service which they could not do in person; and what the church would have done, if Paul had been among them, he performed in their name and on their behalf.

Remarks On Philippians 2

1. Let us learn to esteem others as they ought to be; Philippians 2:3. Every person who is virtuous and pious has some claim to esteem. He has a reputation which is valuable to him and to the church, and we should not withhold respect from him. It is one evidence, also, of true humility and of right feeling, when we esteem them as better than ourselves, and when we are willing to see them honored, and are willing to sacrifice our own ease to promote their welfare. It is one of the instinctive promptings of true humility to feel that other persons are better than we are.

2. We should not he disappointed or mortified if others think little of us - if we are not brought into prominent notice among people; Philippians 2:3. We profess to have a low opinion of ourselves, if we are Christians, and we ought to have; and why should we be chagrined and mortified if others have the same opinion of us? Why should we not be willing that they should accord in judgment with us in regard to ourselves?

3. We should be willing to occupy our appropriate place in the church; Philippians 2:3. That is true humility; and why should anyone be unwilling to be esteemed just as he ought to be? Pride makes us miserable, and is the grand thing that stands in the way of the influence of the gospel on our hearts. No one can become a Christian who is not willing to occupy just the place which he ought to occupy; to take the lowly position as a penitent which he ought to take; and to have God regard and treat him just as he ought to be treated. The first, second, and third thing in religion is humility; and no one ever becomes a Christian who is not willing to take the lowly condition of a child.

4. We should feel a deep interest in the welfare of others; Philippians 2:4. People are by nature selfish, and it is the design of religion to make them benevolent. They seek their own interests by nature, and the gospel would teach them to regard the welfare of others. If we are truly under the influence of religion, there is not a member of the church in whom we should not feel an interest, and whose welfare we should not strive to promote as far as we have opportunity. And we may have opportunity every day. It is an easy matter to do good to others. A kind word, or even a kind look, does good; and who so poor that he cannot render this? Every day that we live, we come in contact with some who may be benefited by our example, our advice, or our alms; and every day, therefore, may be closed with the feeling that we have not lived in vain.

5. Let us in all things look to the example of Christ; Philippians 2:5. He came that he might be an example; and he was exactly such an example as we need. We may be always sure that we are right when we follow his example and possess his spirit. We cannot be so sure that we are right in any other way. He came to be our model in all things, and in all the relations of life:

(a) He showed us what the law of God requires of us.

(b) lie showed us what we should aim to be, and what human nature would be if it were wholly under the influence of religion.

(c) lie showed us what true religion is, for it is just such as was seen in his life.

(d) he showed us how to act in our treatment of mankind.

(e) he showed us how to bear the ills of poverty, and want, and pain, and temptation, and reproach, from the world. We should learn to manifest the same spirit in suffering which he did, for then we are sure we are right.

(f) and he has showed us how to die. He has exhibited in death just the spirit which we should when we die; for it is not less desirable to die well than to live well.

6. It is right and proper to worship Christ; Philippians 2:6. He was in the form of God, and equal with God; and, being such, we should adore him. No one need be afraid to render too high honor to the Saviour; and all piety may he measured by the respect which is shown to him. Religion advances in the world just in proportion as people are disposed to render honor to the Redeemer; it becomes dim and dies away just in proportion as that honor is withheld.

7. Like the Redeemer, we should he willing to deny ourselves in order that we may promote the welfare of others; Philippians 2:6-8. We can never, indeed, equal his condescension. We can never stoop from such a state of dignity and honor as he did; but, in our measure, we should aim to imitate him. If we have comforts, we should be willing to deny ourselves of them to promote the happiness of others. If we occupy an elevated rank in life, we should be willing to stoop to one more humble. If we live in a palace, we should be willing to enter the most lowly cottage, if we can render its inmates happy.

8. Christ was obedient unto death; Philippians 2:8. Let us be obedient also, doing the will of God in all things. If in his service we are called to pass through trials, even those which will terminate in death, let us obey. He has a right to command us, and we have the example of the Saviour to sustain us. if he requires us, by his providence, and by the leadings of his Spirit, to forsake our country and home; to visit climes of pestilential air, or to traverse wastes of burning sand, to make his name known; if he demands that, in that service, we shall die far away from kindred and home, and that our bones shall be laid on the banks of the Senegal or the Ganges - still, let us remember that these sufferings are not equal to those of the Master. He was an exile from heaven, in a world of suffering. Our exile from our own land is not like that from heaven; nor will our sufferings, though in regions of pestilence and death, be like his sufferings in the garden and on the cross.

9. Let us rejoice that we have a Saviour who has ascended to heaven, and who is to be forever honored there; Philippians 2:9-11. He is to suffer no more. He has endured the last pang; has passed through a state of humiliation and woe which he will never repeat; and has submitted to insults and mockeries to which it will not be necessary for him to submit again. When we now think of the Redeemer, we can think of him as always happy and honored. There is no moment, by day or by night, in which he is not the object of adoration, love, and praise - nor will there ever be such a moment to all eternity. Our best friend is thus to be eternally reverenced, and in heaven he will receive a full reward for all his unparalleled woes.

10. Let us diligently endeavor to work out our salvation; Philippians 2:12-13. Nothing else so much demands our unceasing solicitude as this, and in nothing else have we so much encouragement. We are assured that God aids us in this work. He throws no obstructions in our path, but all that God does in the matter of salvation is in the way of help. He does not work in us evil passions, or impure desires, or unbelief; his agency is to enable us to perform "his good pleasure," or that which will please him - that is, that which is holy. The farmer is encouraged to plow and plant his fields when God works around him by sending the warm breezes of the spring, and by refreshing the earth with gentle dews and rains. And so we may be encouraged to seek our salvation when God works in our hearts, producing serious thoughts, and a feeling that we need the blessings of salvation.

11. Christians should let their light shine; Philippians 2:14-16. God has called them into his kingdom that they may show what is the nature and power of true religion. They are to illustrate in their lives the nature of that gospel which he has revealed, and to show its value in purifying the soul, and in sustaining it in the time of trial. The world is dependent on Christians for just views of religion, and every day that a Christian lives he is doing something to honor or dishonor the gospel. Every word that he speaks, every expression of the eye, every cloud or beam of sunshine on his brow, will have some effect in doing this. He cannot live without making some impression upon the world around him, either favorable or unfavorable to the cause of his Redeemer.

12. We should be ready to die, if called to such a sacrifice in behalf of the church of Christ; Philippians 2:17. We should rejoice in being permitted to suffer, that we may promote the welfare of others, and be the means of saving those for whom Christ died. It has been an honor to be a martyr in the cause of religion, and so it ever will be when God calls to such a sacrifice of life. If he calls us to it, therefore, we should not shrink from it, nor should we shrink from any sufferings by which we may honor the Saviour, and rescue souls from death.

13. Let us learn, from the interesting narrative respecting Epaphroditus at the close of this chapter, to live and act as becomes Christians in every situation in life; Philippians 2:25-30. It was much to have the praise of an apostle and to be commended for his Christian conduct, as this stranger in Rome was. He went there, not to view the wonders of the imperial city, and not to run the rounds of giddy pleasure there, but to perform an important duty of religion. While there he became sick - not by indulgence in pleasures; not as the result of feasting and revelry, but in the work of Christ. In a strange city, far from home, amidst the rich, the great, the frivolous; in a place where theaters opened their doors, and where places of amusement abounded, he led a life which an apostle could commend as pure. There is nothing more difficult for a Christian than to maintain an irreproachable walk when away from the usual restraints and influences that serve to keep him in the paths of piety, and when surrounded with the fascinations and allurements of a great and wicked city.

There strangers, extending the rites of hospitality, often invite the guest to places of amusement which the Christian would not visit were he at home. There the desire to see all that is to be seen, and to hear all that is to be heard, attracts him to the theater, the opera, and the gallery of obscene and licentious statuary and painting. There the plea readily presents itself that an opportunity of witnessing these things may never occur again; that he is unknown, and that his example, therefore, can do no harm; that it is desirable, from personal observation, to know what is the condition of the world; or that perhaps his former views in these matters may have been precise and puritanical. To such considerations he yields; but yields only to regret it in future life. Rarely is such a thing done without its being in some way soon known; and rarely, very rarely does a Christian minister or other member of the church travel much without injury to his piety, and to the cause of religion. A Christian man who is under a necessity of visiting Europe from this country, should feel that he has special need of the prayers of his friends, that he may not dishonor his religion abroad; he who is permitted to remain at home, and to cultivate the graces of piety in his own family, and in the quiet scenes where he has been accustomed to move, should regard it as a cause of special thankfulness to God.