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The Commentaries of Calvin on the Epistles of Paul are generally considered to be among the most successful of his Expositions of Scripture. In the writings, indeed, of one whose vast powers have been applied to the exposition of nearly the whole of the Inspired Volume, and whose rare endowments, as an interpreter of Scripture, have drawn forth expressions of the profoundest admiration even from the most inveterate adversaries of the system of doctrine maintained by him, there is room for some diversity of opinion as to the particular portions of Divine truth which he has most successfully expounded. It is mentioned by M. Teissier, in his extracts from M. de Thou’s History, ^fa1 that “although all the works of Calvin have merited the esteem of persons of good taste, he has in the opinion of some succeeded best in unfolding the doctrine of Providence,”while, according to Joseph Scaliger, who “reckoned Calvin to have had a divine genius, and to have excelled in the explication of Scripture, so that no one among the ancients could be compared”to him, “the best of his theological treatises was his Commentary on Daniel.”

While, however, there may be some difference of opinion among the many admirers of Calvin as to the particular portion of his expository writings, in which his vast powers shine forth to most advantage, there can be no question that his expositions of the Epistles of Paul are singularly felicitous. It is stated by Tholuck, in his view of Calvin as an interpreter of the Holy Scriptures, that among his Commentaries on the new Testament, “those on the Epistles of Paul are by far the best,”and that “in the Pauline Epistles, he merges himself in the spirit of the Apostle, and becoming one with him, as every one clearly feels, he deduces everywhere the explanation of that which is particular from that which is general.” ^fa2 A similar view of the peculiar excellence of Calvin’s expositions of the Epistles of Paul is given by Böhmer, of Berlin, in his introduction to the Epistle to the Colossians, (as quoted by the late Dr. Pye Smith, in his encomium on the writings of Calvin.) “John Calvin well merited the epithet, often given to him, of The Great Divine. Independent, in the highest degree, of other men, he most often discerns, with piercing eye, the spiritual mind of Paul, and with his masterly command of language, makes it so clear, that both the most learned student of theology, and the plain affectionate believer, are equally benefited and satisfied.” ^fa3

That the Expository Treatises of Calvin on Paul’s Epistles should be considered by the most eminent critics to be peculiarly successful is the more remarkable, when we take into view the disadvantageous circumstances under which most, if not all, of them were prepared. His Commentaries on six of Paul’s Epistles were written by him (as we are informed by Beza, in his Life of Calvin ^fa4) in 1548, a year of most harassing conflict with the enemies of the truth. His Correspondence, however, at this period, clearly shews that his devout mind found tranquility in an assurance of Divine support. In writing to Brentius, who was then living in exile at Basle, he says: “Amidst all these calamities one consideration supports and refreshes my mind: I assure myself that God, in commencing the wonderful restoration of his Church, which we have witnessed, has not held out a vain and transient hope to us, but has begun a work that he will not fail to accomplish in spite of the malice of men and the opposition of Satan. In the meantime let us patiently undergo the purification which is necessary for us.” ^fa5 It manifestly appears, also, from the Dedicatory Epistle prefixed to his Commentaries on four of Paul’s Epistles, addressed to Christopher, Duke of Wirtemberg, that he had found the Epistles of Paul peculiarly consoling to his mind amidst outward troubles. Calvin is thought, indeed, to have had a marked resemblance in disposition and character to the great Apostle of the Gentiles, so that he has been termed by an eloquent writer, ^fa6 “the Paul of the Reformation,”— a circumstance which is thought to have contributed to render him more successful in the exposition of Paul’s’ Epistles, while, as is justly observed by the Translator of Calvin on Galatians and Ephesians in the Biblical Cabinet, (vol. 30.) “the chief cause unquestionably lay in his singularly clear perception of that system of doctrine which Paul was honored to declare.”

THE EPISTLE TO THE PHILIPPIANS stands associated with a most interesting event in the history of the progress of Christianity. While the charge given to the Apostles as to the universal promulgation of the Gospel was most explicit, it was in a gradual manner, and for the most part under the guidance of circumstances seemingly fortuitous, that their sphere of labor was extended. “Beginning at Jerusalem,”(^<422447>Luke 24:47,) as expressly instructed by their Master, they would, to all appearance, have continued to pursue their labors in and around that city, had not occurrences taken place from time to time, and these, too, of an untoward nature, considered in themselves, which led them to extend the benefits of the Gospel to countries more and more remote from their original sphere of labor.

Philippi was the first place in Europe in which the Gospel of Christ was proclaimed, and it is sufficiently manifest from Luke’s narrative, that the introduction of the Gospel at that time into Europe was not the result of any preconcerted plan on the part of the Apostles themselves. Had they been left to their own choice, they would, it appears, have disseminated the Gospel in Bithynia, or some other province of Asia Minor; but, instead of this, they were specially directed by the Spirit of God to “come over into Macedonia,”(^<441609>Acts 16:9,) by which means the Gospel was for the first time introduced into Europe. And when we consider the important place which Europe has held during so many ages in connection with the progress of Christianity, and more especially the high honor assigned to European Christians, as being chiefly instrumental in its diffusion throughout the world, we cannot fail to mark with deep interest the circumstances connected with the first preaching of the Gospel at Philippi. “The little rill,”says Foster, “near the source of one of the great American rivers, is an interesting object to the traveler, who is apprized, as he steps across it, or walks a few miles along its bank, that this is the stream which runs so far, and which gradually swells into so immense a flood.” ^fa7 For a similar reason, the preaching of the Gospel by Paul in the hearing of a few women by a river’s side near Philippi, trivial as the circumstance may appear in itself, becomes invested with the deepest interest, when viewed in connection with the state and prospects of Christianity at the present day.

While Luke makes mention only of two individuals — Lydia and the Jailer — with their respective households, as the fruits of the first preaching of the Gospel at Philippi, it clearly appears, from the Epistle to the Philippians, that from these small beginnings a flourishing Christian Church had sprung up, which, at the time when the Epistle was written, was in so prosperous a state, that the Apostle, who reproves so sharply the Churches of Corinth and Galatia, finds no occasion for censuring the Philippians, but commends in the highest terms their exemplary deportment.

Philippi was originally called Crenides, from the numerous fountains of water in its neighborhood, and afterwards Dathos, or Datos, from its gold and silver mines. The city received the name of Philippi from Philip, father of Alexander the Great, by whom it was rebuilt and greatly enlarged. It is celebrated in profane history, as is noticed by Calvin in the Argument on the Epistle to the Philippians, for a signal victory which was gained by Octavius, afterwards Augustus Cæsar, and Antony over Brutus and Cassius; and it is not a little remarkable, that a city which was the scene of a victory that decided the fate of the Roman Empire, should have been afterwards illustrious as the scene of a nobler victory, intimately connected with the signal triumph of the Gospel in Europe.

The Epistle bears evidence of having been written by Paul when a prisoner for the sake of Christ; and there seems every reason to believe that it was written by him during his first imprisonment at Rome. Dr. Paley, in his Horæ Paulinæ, adduces a variety of arguments, founded on incidental notices in the Epistle itself, to prove that it was written “near the conclusion of St. Paul’s imprisonment at Rome, and after a residence in that city of considerable duration.”It is generally believed to have been written about A.D. 62. The Epistle “breathes,”says Barnes, “the spirit of a ripe Christian, whose piety was mellowing for the harvest; of one who felt that he was not far from heaven, and might soon be with Christ .... At the mercy of such a man as Nero; a prisoner; among strangers, and with death staring him in the face, it is natural to suppose that there would be a peculiar solemnity, tenderness, pathos, and ardor of affection breathing through the entire Epistle. Such is the fact; and in none of the writings of Paul are these qualities more apparent than in this letter to the Philippians.”

THE EPISTLE TO THE COLOSSIANS is generally supposed to have been written by PAUL about A.D. 62, in the ninth year of the reign of the Emperor Nero. It bears evidence of having been written during Paul’s first imprisonment at Rome. The Apostle, in the course of the Epistle, makes repeated allusions to the circumstance of his being at the time in “bonds”(^<510418>Colossians 4:18) for the sake of Christ. Colosse (or, as several ancient manuscripts read, Colassæ) was, at the time when the Epistle to the Colossians was written, a flourishing city in the south of Phrygia, situated most picturesquely under the immense range of Mount Cadmus, and near the confluence of the rivers Lycus and Meander; but, about a year after Paul’s Epistle was written, was, along with the neighboring cities of Laodicea and Hierapolis, destroyed by an earthquake, as is noticed by Calvin in the Argument of the Epistle. The site of the ancient city, the only remaining vestiges of which consist of arches, vaults, squared stones, and broken pottery, is now occupied by the village of Khonas, in which, as stated by the General Assembly’s Deputation to Palestine in 1839, “a band of about thirty Greek Christians are found.” ^fa8

It has been matter of controversy by whom the Church of Colosse was planted. Dr. Lardner adduces a variety of considerations tending to shew that it was founded by Paul, chiefly the following: —That as Paul was twice in Phrygia, as stated by Luke, (^<441606>Acts 16:6, and 18:23,) it is extremely probable, that on one or other of those occasions he was at Colosse, and planted a Church there; that he expresses himself toward the close of the first chapter in such terms as seem to imply that he had himself dispensed the Gospel to the Colossians, and that the general tenor of the Epistle seems to indicate that he is not writing to strangers, but to persons with whom he had been personally conversant, and to whom he had been, under God, the instrument of conversion. On the other hand, many distinguished commentators are of opinion that the Church of Colosse was not founded by Paul. Calvin, in the Argument of the Epistle, speaks of the Colossians as having been instructed in the Gospel, not by Paul, but by Epaphras and other Ministers. Hug and Koppe are decidedly of opinion that Paul did not plant the Church of Colosse, and had no personal acquaintance with the Christians there. Davenant is of opinion that the Church of Colosse was planted by Epaphras. Byfield, in his Exposition of the Colossians, thinks it probable that the Church of Colosse was planted, not by Paul, but by Epaphras or Archippus. Doddridge thinks the Epistle “contains no argument from whence it can certainly be inferred that he”(PAUL) “was personally acquainted with the Colossians.”Scott, in his Preface to the Epistle, gives it as his “decided opinion, that the evidence against the Apostle’s having been at Colosse is far stronger than any that has been adduced on the affirmative side of the question.”In short, there is no inconsiderable force in the arguments adduced on both sides, and “uncertainty still lies on the dispute whether Paul was ever at Colosse.” ^fa9

While, however, there is so much uncertainty as to the person by whom the Church of Colosse was planted, that uncertainty, it is to be noticed, does not by any means arise from any indication of comparative indifference on the part of the Apostle Paul to the welfare of the Colossian converts in the Epistle which he addresses to them. While a prisoner at Rome for the sake of the Gospel, he had heard with deep concern of the insidious attempts which had been made by certain false teachers to draw off the Colossian Christians from the doctrine in which they had been instructed. It is not certain what were the precise tenets, that were attempted to be disseminated among them. There seems to have been a strange blending of the doctrines of the Essenes with the subtleties of Platonism, and the asceticism of Oriental Philosophy.

The general scope of the Epistle is briefly stated by Davenant as follows — that the hope of man’s salvation is placed entirely in Christ alone, and that consequently we must rest satisfied with faith in Christ, and live according to the rule laid down in the Gospel, to the rejection of Mosaic ceremonies and philosophical speculations. The attentive reader of the New Testament cannot fail to observe a striking similarity between the Epistle to the Colossians and that addressed to the Ephesians, not merely in their general structure, but also in the subjects treated of, and even in the order and connection in which they are introduced — a closeness of resemblance which clearly indicates, not merely that the Epistles were written by the same person, and about the same time, but also that the Churches to whom they were addressed, were in many respects similarly situated.

Among the expository treatises on the Epistle to the Colossians, there is, apart from that of Calvin, no one that better deserves, or will more amply repay attentive perusal, that that of Bishop Davenant, as a sound, judicious, and eminently practical exposition of a portion of the New Testament, in which the distinctive doctrines and principles of Christianity are so largely brought into view. It deserves also to be mentioned in connection with this, that Mr. Howe, in his funeral sermon on the death of his intimate friend, the Revelation Richard Adams of Oxford, afterwards of London, speaks with high commendation of his “judicious and dilucid expositions of the Epistles to the Philippians and the Colossians — which was the part he bore in the supplement to that useful work — the English Annotations on the Bible, by the Revelation Mr. Matthew Pool.” ^fa10

THE FIRST EPISTLE TO THE THESSALONIANS is generally believed to have been the first Epistle written by PAUL to any of the Churches of Christ. It appears to have been written towards the close of A.D. 52, about two years subsequently to the introduction of the Gospel into Thessalonica by the instrumentality of Paul and Silas. Thessalonica was a large and populous city, situated on the Thermean Bay. The city was originally called Thermæ, but came to receive the name of Thessalonica from Philip, King of Macedon, by whom it was rebuilt and enlarged, in memory of the victory which he there gained over the Thessalians. Its present name is Saloniki — manifestly a corruption of Thessalonica. It contains a population of 70,000, and is a city of great commercial importance.

In the account which Luke gives of the introduction of the Gospel into Thessalonica, mention is made of Paul’s entering into a Synagogue of the Jews and “reasoning with them three Sabbath days out of the Scriptures.”(^<441702>Acts 17:2.) This was the means of converting to the Christian faith some of his Jewish hearers; but, as is manifest from Paul’s First Epistle to the Thessalonians, the converts gained were chiefly from among the idolatrous Gentiles. Thessalonica “adored many gods, but principally Jupiter, as the father of Hercules, the alleged founder of its ancient royal family.” ^Fa11 A violent tumult which had been raised against PAUL and SILAS by the unbelieving Jews constrained them to quit Thessalonica on a sudden, and escape to Berea, and afterwards to Athens; and the abrupt manner in which the Apostle’s labors at Thessalonica were broken off, seems to have led him to feel the more solicitous as to the prosperity of the Gospel in that city, and to have given occasion for the Church of the Thessalonians being favored to receive the earliest of PAUL’S Epistles.

The strict charge thus given as to the public reading of the Epistle is justly adduced by Paley, in his Horæ Paulinæ, as a most convincing evidence of the authenticity of the Epistle. “Either the Epistle was publicly read in the Church of Thessalonica during St. Paul’s lifetime, or it was not. If it was, no publication could be more authentic, no species of notoriety more unquestionable, no method of preserving the integrity of the copy more secure. If it was not, the clause we produce would remain a standing condemnation of the forgery, and, one would suppose, an invincible impediment to its success.”

It is an interesting circumstance, that the first Epistle written by Paul to any Christian Church affords a most pleasing view of the fruits of the Gospel among the Christians to whom it is addressed; while it presents a most attractive picture of zeal and devotedness on the part of the writer. “If I wished,”says Fuller of Kettering, “to be impressed with a pattern of a Christian minister, I would study the second chapter of this Epistle”(1st Thessalonians); “and if I wished to see a pattern of a Christian people, I know not where I could look better than to the Church of the Thessalonians.” ^Fa12 The general design of the Epistle is to express the high satisfaction afforded to the mind of the writer by the favorable accounts which had been brought him by Timothy respecting the Christians at Thessalonica, as well as to encourage them to stedfast adherence to the truth amidst more than ordinary temptations to apostasy. “Imagine,”says Benson, in his Preface to the Epistle, “the Great Apostle of the Gentiles to be full of a just resentment and generous indignation against his countrymen, the unbelieving Jews, who had lately treated him and them so maliciously; and at the same time having the most tender and parental care and affection for the young converts at Thessalonica, and you will have the very posture of his mind during the writing of this Epistle, for these two things appear everywhere throughout the Epistle.”

THE SECOND EPISTLE TO THE THESSALONIANS appears to have been written a short time after PAUL’S former Epistle to that Church. The Apostle had learned, that some expressions in his former Epistle in reference to the hopes of Christians beyond the grave had been misapprehended by the Thessalonian converts, as though he had intended to intimate that Christ’s second advent was near at hand. In correcting this mistaken idea, he takes occasion to predict a great apostasy that was to overspread to a large extent the Christian Church, and when we consider how directly opposed “The Mystery Of Iniquity”(^<530207>2 Thessalonians 2:7) here predicted is to the nature of Christianity, and how unlikely the breaking out of such a system of error must have appeared at the time when the prediction was given forth, this portion of the Apostolical Writings must be regarded as affording unequivocal evidence of their Divine authority. It is not a little remarkable that the Apostle Paul, in one of the earliest of his Epistles, and when writing to a Church that was in a most flourishing condition, foretells with the utmost distinctness and minuteness, the rise and progress of a system of delusive error, which was not to be fully developed until several centuries subsequently to the time when the prediction was committed to writing; while it manifests itself even at the present day so strikingly in accordance with Paul’s prediction, that no historian of recent times could have furnished a more accurate delineation of the appalling system in all its leading features, than was thus presented to the mind of Paul eighteen hundred years ago by the Spirit of Inspiration. This the Second Epistle to the Thessalonians, while it is the shortest of Paul’s Epistles to the Churches, is invested with more than ordinary interest, as predicting the rise, progress, and final destinies of the Papal system.

The Reader will find prefixed to the present translation of Calvin’s Commentary on the COLOSSIANS, a copy of the Translator’s “Epistle Dedicatorie “to the old English translation of Calvin’s Commentary on that Epistle, published in black letter in 1581. The Translator, who gives merely his initials, (R.V.,) appears to have been Robert Vahne, or Vaughan, who published also in 1581 a translation of Calvin’s Commentary on the Galatians. The title-page is as follows: —”A Commentarie of M. Iohn Caluine, vpon the Epistle to the Colossians. And translated into English by R.V.

It will be observed, that there is no separate Dedication by Calvin of his Commentaries on the Philippians and Colossians — his Commentaries on these Epistles having been dedicated by him, along with those on Galatians and Ephesians, to Christopher, Duke of Wirtemberg. The Dedication will be inserted in a future volume of The Calvin Translations, which will contain the Translation of the Commentaries on Galatians and Ephesians.

Maturinus Corderius, (Mathurin Cordier,) to whom CALVIN dedicates his Commentary on the First Epistle to the Thessalonians, was, as stated by Beza, in his Life of Calvin, ^fa13 “a man of great worth and erudition, and in the highest repute in almost all the schools of France as a teacher of youth.”He taught at Paris, Nevers, Bordeaux, Neufchatel, Lausanne, and Geneva. He was the author of the “Colloquies,”so much used in the education of youth throughout Europe. CALVIN was his pupil at the College de la Marche. He died at Geneva, where he taught till within a few days of his death, in 1564, at the age of eighty-five.

Benedict Textor, to whom CALVIN dedicates his Commentary on the Second Epistle to the Thessalonians, appears to have been the son or nephew of Jean Tixier de Ravisi, or Ravisius Textor (Lord of Ravisi,) who was Rector of the University of Navarre at Paris, and was the author of various works. He died in 1524. There is a small volume still extant containing “Epistles”(to the number of 149,) which appears to have been written by a relative of Benedict Textor. It bears date 1602, and is entitled “Epistolæ Joannis Ravisii Textoris (Nivernensis) — non vulgaris eruditionis.”

While The Commentaries of Calvin everywhere abound with important statements in reference to Popery, so that the reader will find able and successful refutations of the errors of that corrupt and delusive system brought forward in connection with the interpretation of passages of the Word of God, which might have seemed to have no particular bearing on the Papal system, and introduced by him for the most part with less abruptness than is to be observed in the writings of some of his contemporaries, the present Volume of his Commentaries is rendered the more interesting, and will, we trust, under the Divine blessing, be productive of the greater utility, in the present eventful times, from its containing Calvin’s exposition of a portion of THE NEW TESTAMENT that presents the minutest and most comprehensive view that is to be found in any part of the Sacred Writings, of the rise, progress, and ultimate overthrow of Antichrist.

Many in the dedications of their trauails are accustomed to set forth the praises of such persons as they do dedicate the same vnto. And surely I thinke it not amisse if flattery be absent. For who is ignorant that virtus lauduta crescit, praise virtue, and it shall encrease. I speake not this, right worshipful and reuerende fathers, to the ende that I meane to do the like to you, although no man that knoweth you but he will say you worthelye deserue the same: for if I shoulde either praise your learning or diligence in your vocation which euery where is knowen, or your godly conuersation which vnto your nighest frendes is well tried, or your liberality which all those that haue neede, but spetially the Godly poore haue found and daily to fynde, who might iustly reprehend me: but letting passe these thinges to the consideration of vpright iudges, I purpose to shew and that very brieflye what hath moued me to dedicate this present booke vnto your worshippes. You knowe that I receaued at your handes (that worthye man maister D. Watts beynge then aliue, whom with reuerence I remember) that liuinge which I haue: and althoughe you sell not your benefices (as manye in these dayes do) yet reason woulde that I should not remaine vnthankefull for the same, though it were a greate deale lesse then it is. And wheras want of abilitye vvould not suffer me to recompence othervvyse your good will, yet rather then still I should continue vnthankeful, I chose this litle commentary of that worthye father M. Caluine to supply that which els might be left vndon: rvherin I vvish that my hart lay open to be vievved: then vvould you not more regard the thinge it selfe, vvhich no doubt is vvorthy the accepting, then the good vvil of him that presenteth the same vnto you. Fare you vvel. At high Easter the first of Nouember.

It is generally know that PHILIPPI was a city of Macedonia, situated on the confines of Thrace, on the plains of which Pompey was conquered by Caesar; ^fa14 and Brutus and Cassius were afterwards conquered by Antony and Octavius. ^fa15 Thus Roman insurrections rendered this place illustrious by two memorable engagements. When PAUL was called into Macedonia by an express revelation, ^fa16 he first founded a Church in that city, (as is related by LUKE in ^<441612>Acts 16:12,) which did not merely persevere steadfastly in the faith, but was also, in process of time, as this Epistle bears evidence, enlarged both in the number of individuals, and in their proficiency in respect of attainments.

The occasion of Paul’s writing to the Philippians was this, — As they had sent to him by Epaphroditus , their pastor, such things as were needed by him when in prison, for sustaining life, and for other more than ordinary expenses, there can be no doubt that Epaphroditus explained to him at the same time the entire condition of the Church, and acted the part of an adviser in suggesting those things, respecting which they required to be admonished. It appears, however, that attempts had been made upon them by false apostles, ^fa17 who wandered hither and thither, with the view of spreading corruptions of sound doctrine; but as they had remained steadfast in the truth, the Apostle commends their steadfastness. Keeping, however, in mind human frailty, and having, perhaps, been instructed by Epaphroditus that they required to be seasonably confirmed, lest they should in process of time fall away, he subjoins such admonitions as he knew to be suitable to them.

And having, first of all, with the view of securing their confidence, declared the pious attachment of his mind towards them, he proceeds to treat of himself and of his bonds, lest they should feel dismayed on seeing him a prisoner, and in danger of his life. He shews them, accordingly, that the glory of the gospel is so far from being lessened by this means, that it is rather an argument in confirmation of its truth, and he at the same time stirs them up by his own example to be prepared for every event. ^fa18 He at length concludes the First Chapter with a short exhortation to unity and patience.

As, however, ambition is almost invariably the mother of dissensions, and comes, on this account, to open a door for new and strange doctrines, he, in the commencement of the Second Chapter, entreats them, with great earnestness, to hold nothing more highly in esteem than humility and modesty. With this view he makes use of various arguments. And that he may the better retain them, ^fa19 he promises to send Timothy to them shortly, nay more, he expresses a hope of being able to visit them himself. He afterwards assigns a reason for delay on the part of Epaphroditus. ^fa20

In the Third Chapter he inveighs against the false apostles, and sets aside both their empty boastings and the doctrine of circumcision, which they eagerly maintained. ^fa21 To all their contrivances he opposes the simple doctrine of Christ. To their arrogance ^fa22 he opposes his former life and present course of conduct, in which a true image of Christian piety shone forth. He shews, also, that the summit of perfection, at which we must aim during our whole life, is this — to have fellowship with Christ in his death and resurrection; and this he establishes by his own example.

PHILIPPIANS 1:1-6
1. Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons:	1. Paulus et Timotheus, servi Iesu Christi, omnibus sanctis in Christo Iesu, qui sunt Philippis, cum Episcopis et Diaconis
2. Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ	2. Gratia vobis et pax a Deo Patre nostro, et Domino Iesu Christo.
3. I thank my God upon every remembrance of you,	3. Gratias ago Deo meo in omni memoria vestri.^fa23
4. Always in every prayer of mine for you all, making request with joy,	4. Semper in omni precatione mea pro vobis omnibus cum gaudio precationem faciens,
5. For your fellowship in the gospel from the first day until now;	5. Super communicatione vestra in Evangelium, a primo die hucusque;
6. Being confident of this very thing, that he which hath begun a good work in you, will perform it until the day of Jesus Christ.	6. Hoc ipsum persuasus, quod qui cœpit in vobis opus bonum, perficiet usque in diem Iesu Christi.

1. Paul and Timotheus, servants of Jesus Christ. While Paul is accustomed, in the inscription of his epistles, to employ titles of distinction, with the view of procuring credit for himself and his ministry, there was no need of lengthened commendations in writing to the Philippians, who had known him by experience as a true Apostle of Christ, and still acknowledged him as such beyond all controversy. For they had persevered in the calling of God steadfastly, and in an even tenor. ^fa24

Bishops. He names the pastors separately, for the sake of honor. We may, however, infer from this, that the name of bishop is common to all the ministers of the Word, inasmuch as he assigns several bishops to one Church. The titles, therefore, of bishop and pastor, are synonymous. And this is one of the passages which Jerome quotes for proving this in his epistle to Evagrius, ^fa25 and in his exposition of the Epistle to Titus. ^fa26 Afterwards ^fa27 there crept in the custom of applying the name of bishop exclusively to the person whom the presbyters in each church appointed over their company. ^fa28 It originated, however, in a human custom, and rests on no Scripture authority. I acknowledge, indeed, that, as the minds and manners of men are, there cannot be order maintained among the ministers of the word, without one presiding over the others. I speak of particular bodies, ^fa29 not of whole provinces, much less of the whole world. Now, although we must not contend for words, it were at the same time better for us in speaking to follow the Holy Spirit, the author of tongues, than to change for the worse forms of speech which are dictated to us by Him. For from the corrupted signification of the word this evil has resulted, that, as if all the presbyters ^fa30 were not colleagues, called to the same office, one of them, under the pretext of a new appellation, usurped dominion over the others.

Deacons. This term may be taken in two ways — either as meaning administrators, and curators of the poor, or for elders, who were appointed for the regulation of morals. As, however, it is more generally made use of by Paul in the former sense, I understand it rather as meaning stewards, who superintended the distributing and receiving of alms. On the other points consult the preceding commentaries.

3. I give thanks. He begins with thanksgiving ^fa31 on two accounts — first, that he may by this token shew his love to the Philippians; and secondly, that, by commending them as to the past, he may exhort them, also, to perseverance in time to come. He adduces, also, another evidence of his love — the anxiety which he exercised in supplications. It is to be observed, however, that, whenever he makes mention of things that are joyful, he immediately breaks forth into thanksgiving — a practice with which we ought also to be familiar. We must, also, take notice, what things they are for which he gives thanks to God, — the fellowship of the Philippians in the gospel of Christ; for it follows from this, that it ought to be ascribed to the grace of God. When he says, upon every remembrance of you, he means, “As often as I remember you.”

4. Always in every prayer. Connect the words in this manner: “Always presenting prayer for you all in every prayer of mine.”For as he had said before, that the remembrance of them was an occasion of joy to him, so he now subjoins, that they come into his mind as often as he prays. He afterwards adds, that it is with joy that he presents prayer in their behalf. Joy refers to the past; prayer to the future. For he rejoiced in their auspicious beginnings, and was desirous of their perfection. Thus it becomes us always to rejoice in the blessings received from God in such a manner, as to remember to ask from him those things that we are still in need of.

5. For your fellowship. He now, passing over the other clause, states the ground of his joy — that they had come into the fellowship of the gospel, that is, had become partakers of the gospel, which, as is well known, is accomplished by means of faith; for the gospel appears as nothing to us, in respect of any enjoyment of it, until we have received it by faith. At the same time the term fellowship may be viewed as referring to the common society of the saints, as though he had said that they had been associated with all the children of God in the faith of the gospel. When he says, from the first day, he commends their promptitude in having shewn themselves teachable immediately upon the doctrine being set before them. The phrase until now denotes their perseverance. Now we know how rare an excellence it is, to follow God immediately upon his calling us, and also to persevere steadfastly unto the end. For many are slow and backward to obey, while there are still more that fall short through fickleness and inconstancy. ^fa32

6. Persuaded of this very thing. An additional ground of joy is furnished in his confidence in them for the time to come. ^fa33 But some one will say, why should men dare to assure themselves for to-morrow amidst so great an infirmity of nature, amidst so many impediments, ruggednesses, and precipices? ^fa34 Paul, assuredly, did not derive this confidence from the steadfastness or excellence of men, but simply from the fact, that God had manifested his love to the Philippians. And undoubtedly this is the true manner of acknowledging God’s benefits — when we derive from them occasion of hoping well as to the future. ^fa35 For as they are tokens at once of his goodness, and of his fatherly benevolence towards us, what ingratitude were it to derive from this no confirmation of hope and good courage! In addition to this, God is not like men, so as to be wearied out or exhausted by conferring kindness. ^fa36 Let, therefore, believers exercise themselves in constant meditation upon the favors which God confers, that they may encourage and confirm hope as to the time to come, and always ponder in their mind this syllogism: God does not forsake the work which his own hands have begun, as the Prophet bears witness, (^<19D808>Psalm 138:8; ^<236408>Isaiah 64:8;) we are the work of his hands; therefore he will complete what he has begun in us. When I say that we are the work of his hands, I do not refer to mere creation, but to the calling by which we are adopted into the number of his sons. For it is a token to us of our election, that the Lord has called us effectually to himself by his Spirit.

It is asked, however, whether any one can be certain as to the salvation of others, for Paul here is not speaking of himself but of the Philippians. I answer, that the assurance which an individual has respecting his own salvation, is very different from what he has as to that of another. For the Spirit of God is a witness to me of my calling, as he is to each of the elect. As to others, we have no testimony, except from the outward efficacy of the Spirit; that is, in so far as the grace of God shews itself in them, so that we come to know it. There is, therefore, a great difference, because the assurance of faith remains inwardly shut up, and does not extend itself to others. But wherever we see any such tokens of Divine election as can be perceived by us, we ought immediately to be stirred up to entertain good hope, both in order that we may not be envious ^fa37 towards our neighbors, and withhold from them an equitable and kind judgment of charity; and also, that we may be grateful to God. ^fa38 This, however, is a general rule both as to ourselves and as to others — that, distrusting our own strength, we depend entirely upon God alone.

Until the day of Jesus Christ. The chief thing, indeed, to be understood here is — until the termination of the conflict. Now the conflict is terminated by death. As, however, the Spirit is accustomed to speak in this manner in reference to the last coming of Christ, it were better to extend the advancement of the grace of Christ to the resurrection of the flesh. For although those who have been freed from the mortal body do no longer contend with the lusts of the flesh, and are, as the expression is, beyond the reach of a single dart, ^fa39 yet there will be no absurdity in speaking of them as in the way of advancement, ^fa40 inasmuch as they have not yet reached the point at which they aspire, — they do not yet enjoy the felicity and glory which they have hoped for; and in fine, the day has not yet shone which is to discover the treasures which lie hid in hope. And in truth, when hope is treated of, our eyes must always be directed forward to a blessed resurrection, as the grand object in view.

PHILIPPIANS 1:7-11
7. Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defense and confirmation of the gospel, ye all are partakers of my grace.	7. Sicuti iustum est mihi hoc de vobis omnibus sentire, propterea quod in corde vos habeam, esse omnes participes gratiæ meæ, et in vinculis meis, et in defensione, et confirmatione Evangelii.
8. For God is my record, how greatly I long after you all in the bowels of Jesus Christ.	8. Testis enim mihi est Deus, ut desiderem vos omnes in visceribus ^fa41 Iesu Christi.
9. And this I pray, that your love may abound yet more and more in knowledge and in all judgment;	9. Et hoc precor, ut caritas vestra adhue magis ac magis abundet cum agnitione, omnique intelligentia:
10. That ye may approve things that are excellent; that ye may be sincere, and without offense, till the day of Christ:	10. Ut probetis quæ utilia sunt, qno sitis sinceri, et inoffensi usque in diem Christi.
11. Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.	11. Impleti fructibus iustitiae, qui sunt per Iesum Christum, in gloriam et laudem Dei.

7. As it is reasonable. For we are envious ^fa42 valuators of the gifts of God if we do not reckon as children of God those in whom there shine forth those true tokens of piety, which are the marks by which the Spirit of adoption manifests himself. Paul accordingly says, that equity itself dictates to him, ^fa43 that he should hope well of the Philippians in all time to come, inasmuch as he sees them to be associated with himself in participation of grace. It is not without due consideration that I have given a different rendering of this passage from that of Erasmus, as the judicious reader will easily perceive. For he states what opinion he has of the Philippians, which was the ground of his hoping well respecting them. He says, then, that they are partakers with him of the same grace in his bonds, and in the defense of the gospel.

To have them in his heart is to reckon them as such in the inmost affection of his heart. For the Philippians had always assisted Paul according to their ability, so as to connect themselves with him as associates for maintaining the cause of the gospel, so far as was in their power. Thus, although they were absent in body, yet, on account of the pious disposition which they shewed by every service in their power, he recognises them as in bonds along with him. “I have you, therefore, in my heart;”this is, sincerely and without any pretense, assuredly, and with no slight or doubtful opinion — as what? as partakers of grace — in what? in my bonds, by which the gospel is defended. As he acknowledged them to be such, it was reasonable that he should hope well respecting them.

Let us therefore bear in remembrance also, that we must with readiness and alacrity embrace the fellowship of the cross of Christ as a special favor from God. In addition to bonds he subjoins the defense and confirmation of the gospel, that he may express so much the better the honourableness of the service which God has enjoined upon us in placing us in opposition to his enemies, so as to bear testimony to his gospel. For it is as though he had entrusted us with the defense of his gospel. And truly it was when armed with this consideration, that the martyrs were prepared to contemn all the rage of the wicked, and to rise superior to every kind of torture. And would that this were present to the mind of all that are called to make a confession of their faith, that they have been chosen by Christ to be as advocates to plead his cause! For were they sustained by such consolation they would be more courageous than to be so easily turned aside into a perfidious revolt. ^fa44

Here, however, some one will inquire, whether the confirmation of the gospel depends on the steadfastness of men. I answer, that the truth of God is in itself too firm to require that it should have support from any other quarter; for though we should all of us be found liars, God, nevertheless, remains true. (^<450304>Romans 3:4.) There is, however, no absurdity in saying, that weak consciences are confirmed in it by such helps. That kind of confirmation, therefore, of which Paul makes mention, has a relation to men, as we learn from our own experience that the slaughter of so many martyrs has been attended at least with this advantage, that they have been as it were so many seals, by which the gospel has been sealed in our hearts. Hence that saying of Tertullian, that “the blood of the martyrs is the seed of the Church,”— which I have imitated in a certain poem: “But that sacred blood, ^fa45 the maintainer of God’s honor, will be like seed for producing offspring.” ^fa46

8. For God is my witness. He now declares more explicitly his affection for them, and, with the view of giving proof of it, he makes use of an oath, and that on good grounds, because we know how dear in the sight of God is the edification of his Church. It was, too, more especially of advantage, that Paul’s affection should be thoroughly made known to the Philippians. For it tends in no small degree to secure credit for the doctrine, when the people are persuaded that they are beloved by the teacher. He calls God as a witness to the truth, inasmuch as he alone is the Truth, and as a witness of his affection, inasmuch as he alone is the searcher of hearts. In the word rendered long after, a particular term is made use of instead of a general, and it is a token of affection, inasmuch as we long after those things which are dear to us.

In the bowels. He places the bowels of Christ in opposition to carnal affection, to intimate that his affection is holy and pious. For the man that loves according to the flesh has respect to his own advantage, and may from time to time change his mind according to the variety of circumstances and seasons. In the meantime he instructs us by what rule the affections of believers ought to be regulated, so that, renouncing their own will, they may allow Christ to sit at the helm. And, unquestionably, true love can flow from no other source than from the bowels of Christ, and this, like a goad, ought to affect us not a little — that Christ in a manner opens his bowels, that by them he may cherish mutual affection between us. ^fa47

9. This I pray that your love. He returns to the prayer, which he had simply touched upon in one word in passing. He states, accordingly, the sum of those things which he asked from God in their behalf, that they also may learn to pray after his example, and may aspire at proficiency in those gifts. The view taken by some, as though the love of the Philippians denoted the Philippians themselves, as illiterate persons are accustomed very commonly to say, “Your reverence,”— “Your paternity,”is absurd. For no instance of such an expression occurs in the writings of Paul, nor had such fooleries come into use. Besides, the statement would be less complete, and, independently of this, the simple and natural meaning of the words suits admirably well. For the true attainments of Christians are when they make progress in knowledge, and understanding, and afterwards in love. Accordingly the particle in, according to the idiom of the Hebrew tongue, is taken here to mean with, as I have also rendered it, unless perhaps one should prefer to explain it as meaning by, so as to denote the instrument or formal cause. For, the greater proficiency we make in knowledge, so much the more ought our love to increase. The meaning in that case would be, “That your love may increase according to the measure of knowledge.”All knowledge, means what is full and complete — not a knowledge of all things. ^fa48

10. That ye may approve the things that are. Here we have a definition of Christian wisdom — to know what is advantageous or expedient — not to torture the mind with empty subtleties and speculations. For the Lord does not wish that his believing people should employ themselves fruitlessly in learning what is of no profit: From this you may gather in what estimation the Sorbonnic theology ought to be held, in which you may spend your whole life, and yet not derive more of edification from it in connection with the hope of a heavenly life, or more of spiritual advantage, than from the demonstrations of Euclid. Unquestionably, although it taught nothing false, it well deserves to be execrable, on the ground that it is a pernicious profanation of spiritual doctrine. For Scripture is useful, as Paul says, in ^<550316>2 Timothy 3:16, but there you will find nothing but cold subtleties of words.

It is added — and without offense. The Greek word ajproskopoi is ambiguous. Chrysostom explains it in an active sense — that as he had desired that they should be pure and upright in the sight of God, so he now desires that they should lead an honorable life in the sight of men, that they may not injure their neighbors by any evil examples. This exposition I do not reject: the passive signification, however, is better suited to the context, in my opinion. For he desires wisdom for them, with this view — that they may with unwavering step go forward in their calling until the day of Christ, as on the other hand it happens through ignorance, ^fa49 that we frequently slip our foot, stumble, and turn aside. And how many stumbling blocks Satan from time to time throws in our way, with the view of either stopping our course altogether, or impeding it, every one of us knows from his own experience.

11. Filled with the fruits of righteousness. This now belongs to the outward life, for a good conscience produces its fruits by means of works. Hence he desires that they may be fruitful in good works for the glory of God. Such fruits, he says, are by Christ, because they flow from the grace of Christ. For the beginning of our well-doing is, when we are sanctified by his Spirit, for he rested upon him, that we might all receive of his fullness. (^<430116>John 1:16.) And as Paul here derives a similitude from trees, we are wild olive-trees, (^<451124>Romans 11:24,) and unproductive, until we are ingrafted into Christ, who by his living root makes us fruitbearing trees, in accordance with that saying, (^<431501>John 15:1,) I am the vine, ye are the branches. He at the same time shews the end — that we may promote the glory of God. For no life is so excellent in appearance as not to be corrupted and become offensive in the view of God, if it is not directed towards this object.

Paul’s speaking here of works under the term righteousness, is not at all inconsistent with the gratuitous righteousness of faith. For it does not immediately follow that there is righteousness wherever there are the fruits of righteousness, inasmuch as there is no righteousness in the sight of God, unless there be a full and complete obedience to the law, which is not found in any one of the saints, though, nevertheless, they bring forth, according to the measure, the good and pleasant ^fa50 fruits of righteousness, and for this reason, that, as God begins righteousness in us, through the regeneration of the Spirit, so what is wanting is amply supplied through the remission of sins, in such a way that all righteousness, nevertheless, depends upon faith.

PHILIPPIANS 1:12-17
12. But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel;	12. Scire autem vos volo, fratres, quod, quae mihi acciderunt, magis in profectum cesserunt Evangelii,
13. So that my bonds in Christ are manifest in all the palace, and in all other places;	13. Ut vincula mea in Christo illustria fuerint in toto praetorio, et reliquis omnibus locis:
14. And many of the brethren in the Lord waxing confident by my bonds, are much more bold to speak the word without fear.	14. Et multi ex fratribus in Domino, vinculis meis confisi, uberius ausi fuerint absque timore sermonem Dei loqui.
15. Some indeed preach Christ even of envy and strife; and some also of good will.	15. Nonnulli quidem per invidiam et contentionem, alii autem etiam per benevolentiam, Christum praedicant.
16. The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds;	16. Alii, inquam, ex contentione Christum annuntiant, non pure, existimantes afflictionem se suscitare meis vinculis:
17. But the other of love, knowing that I am set for the defense of the gospel.	17. Alii autem ex caritate, scientes quod in defensionem Evangelii positus sim.

12. But I wish you to know. We all know from our own experience, how much the flesh is wont to be offended by the abasement of the cross. We allow, indeed, Christ crucified to be preached to us; but when he appears in connection with his cross, then, as though we were thunderstruck at the novelty of it, ^fa51 we either avoid him or hold him in abhorrence, and that not merely in our own persons, but also in the persons of those who deliver to us the gospel. It may have happened to the Philippians, that they were in some degree discouraged in consequence of the persecution of their Apostle. We may also very readily believe, that those bad workmen ^fa52 who eagerly watched every occasion, however small, of doing injury, did not refrain from triumphing over the calamity of this holy man, and by this means making his gospel contemptible. If, however, they were not successful in this attempt, they might very readily calumniate him by representing him as hated by the whole world; and at the same time leading the Philippians to dread, lest, by an unfortunate association with him, ^fa53 they should needlessly incur great dislike among all; for such are the usual artifices of Satan. The Apostle provides against this danger, when he states that the gospel had been promoted by means of his bonds. The design, accordingly, of this detail is, to encourage the Philippians, that they may not feel deterred ^fa54 by the persecution endured by him.

13. So that my bonds. He employs the expression — in Christ, to mean, in the affairs, or in the cause of Christ, for he intimates that his bonds had become illustrious, so as to promote the honor of Christ. ^fa55 The rendering given by some — through Christ, seems forced. I have also employed the word illustria (illustrious) in preference to manifesta, (manifest,) — as having ennobled the gospel by their fame. ^fa56 “Satan, indeed, has attempted it, and the wicked have thought that it would turn out so, that the gospel would be destroyed; but God has frustrated both the attempts of the former and the expectations of the latter, ^fa57 and that in two ways, for while the gospel was previously obscure and unknown, it has come to be well known, and not only so, but has even been rendered honorable in the Praetorium, no less than in the rest of the city.”By the praetorium I understand the hall and palace of Nero, which Fabius ^fa58 and writers of that age call Augustale, (the Augustal.) For as the name praetor was at first a general term, and denoted all magistrates who held the chief sway, (hence it came that the dictator was called the sovereign praetor, ^fa59) it, consequently, became customary to employ the term praetorium in war to mean the tent, either of the consul, ^fa60 or of the person who presided, ^fa61 while in the city it denoted the palace of Caesar, ^fa62 from the time that the Cesars took possession of the monarchy. ^fa63 Independently of this, the bench of praetor is also called the praetorium. ^fa64

14. Many of the brethren. By this instance we are taught that the tortures of the saints, endured by them in behalf of the gospel, are a ground of confidence ^fa65 to us. It were indeed a dreadful spectacle, and such as might tend rather to dishearten us, did we see nothing but the cruelty and rage of the persecutors. When, however, we see at the same time the hand of the Lord, which makes his people unconquerable, ^fa66 under the infirmity of the Cross, and causes them to triumph, relying upon this, ^fa67 we ought to venture farther than we had been accustomed, having now a pledge of our victory in the persons of our brethren. The knowledge of this ought to overcome our fears, that we may speak boldly in the midst of dangers.

16. Some, I say, from contention. Here we have a lengthened detail, in which he explains more fully the foregoing statement; for he repeats that there are two classes of men that are stirred up by his bonds to preach Christ — the one influenced by contention, that is, by depraved affection — the other by pious zeal, as being desirous to maintain along with him the defense of the gospel. The former, he says, do not preach Christ purely, because it was not a right zeal. ^fa68 For the term does not apply to doctrine, because it is possible that the man who teaches most purely, may, nevertheless, not be of a sincere mind. ^fa69 Now, that this impurity was in the mind, and did not shew itself in doctrine, may be inferred from the context. Paul assuredly would have felt no pleasure in seeing the gospel corrupted; yet he declares that he rejoices in the preaching of those persons, while it was not simple or sincere.

It is asked, however, how such preaching could be injurious to him? I answer, that many occasions are unknown to us, inasmuch as we are not acquainted with the circumstances of the times. It is asked farther, “Since the gospel cannot be preached but by those that understand it, what motive induced those persons to persecute the doctrine of which they approved?”I answer, that ambition is blind, nay, it is a furious beast. Hence it is not to be wondered if false brethren snatch a weapon from the gospel for harassing good and pious pastors. ^fa71 Paul, assuredly, says nothing here ^fa70 of which I have not myself had experience. For there are living at this very day those who have preached the gospel with no other design, than that they might gratify the rage of the wicked by persecuting pious pastors. As to Paul’s enemies, it is of importance to observe, if they were Jews, how mad their hatred was, so as even to forget on what account they hated him. For while they made it their aim to destroy him, they exerted themselves to promote the gospel, on account of which they were hostile to him; but they imagined, no doubt, that the cause of Christ would stand or fall ^fa72 in the person of one individual. If, however, there were envious persons, ^fa73 who were thus hurried away by ambition, we ought to acknowledge the wonderful goodness of God, who, notwithstanding, gave such a prosperous issue to their depraved affections.

17. That for the defense. Those who truly loved Christ reckoned that it would be a disgrace to them if they did not associate themselves with Paul as his companions, when maintaining the cause of the gospel; and we must act in such a manner, as to give a helping hand, as far as possible, to the servants of Christ when in difficulty. ^fa74 Observe, again, this expression — for the defense of the gospel. For since Christ confers upon us so great an honor, what excuse shall we have, if we shall be traitors to his cause, ^fa75 or what may we expect, if we betray it by our silence, but that he shall in return desert our cause, who is our sole Advocate, or Patron, with the Father? ^fa76 (^<620201>1 John 2:1.)

PHILIPPIANS 1:18-21
18. What then? notwithstanding, every way, whether in pretense, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.	18. Quid enim? Caeterum quovis modo, sive per occasionem, sive per veritatem, Christus annuntiatur: atque in hoc gaudeo, quin etiam gaudebo.
19. For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ,	19. Novi enim quod hoc mihi cedet in salutem per vestram precationem, et subministrationem Spiritus Iesu Christi,
20. According to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by life, or by death.	20. Secundum expectationem et spem meam, quod in nullo re pudefiam, sed cum omni fiducia, quemadmodum semper, ita et nunc magnificabitur Christus in corpore meo, sive per vitam, sive per mortem.
21. For to me to live is Christ, and to die is gain.	21. Mihi enim vivendo Christus est, et moriendo lucrum.

18. But in every way. As the wicked disposition of those of whom he has spoken might detract from the acceptableness of the doctrine, ^fa77 he says that this ought to be reckoned of great importance, that they nevertheless promoted the cause of the gospel, whatever their disposition might be. For God sometimes accomplishes an admirable work by means of wicked and depraved instruments. Accordingly, he says that he rejoices in a happy result of this nature; because this one thing contented him — if he saw the kingdom of Christ increasing — just as we, on hearing that that impure dog Carolus ^fa78 was scattering the seeds of pure doctrine at Avignon and elsewhere, we gave thanks to God because he had made use of that most profligate and worthless villain for his glory: and at this day we rejoice that the progress of the gospel is advanced by many who, nevertheless, had another design in view. But though Paul rejoiced in the advancement of the gospel, yet, had the matter been in his hand, he would never have ordained such persons as ministers. We ought, therefore, to rejoice if God accomplishes anything that is good by means of wicked persons; but they ought not on that account to be either placed by us in the ministry, or looked upon as Christ’s lawful ministers.

19. For I know that. As some published the gospel with the view of rendering Paul odious, in order that they might kindle up against him the more the rage of his enemies, he tells them beforehand that their wicked attempts will do him no harm, because the Lord will turn them to a contrary design. “Though they plot my destruction, yet I trust that all their attempts will have no other effect but that Christ will be glorified in me — which is a thing most salutary to me.” For it is evident from what follows, that he is not speaking of the safety of the body. But whence this confidence on the part of Paul? It is from what he teaches elsewhere, (^<450828>Romans 8:28,) — that all things contribute to the advantage of God’s true worshippers, even though the whole world, with the devil, its prince, should conspire together for their ruin.

Through your prayer. That he may stir them up to pray more ardently, he declares that he is confident that the Lord will give them an answer to their prayers. Nor does he use dissimulation: for he who depends for help on the prayers of the saints relies on the promise of God. In the mean time, nothing is detracted from the unmerited goodness of God, on which depend our prayers, and what is obtained by means of them.

And the supply. Let us not suppose, that because he joins these two things in one connection, they are consequently alike. The statement must, therefore, be explained in this manner: — “I know that all this will turn out to my advantage, through the administration of the Spirit, you also helping by prayer,”— so that the supply of the Spirit is the efficient cause, while prayer is a subordinate help. We must also observe the propriety of the Greek term, for ejpicorhgi>a is employed to mean the furnishing of what is wanting, ^fa79 just as the Spirit of God pours into us everything of which we are destitute.

20. According to my expectation. Should any one object, “From what do you derive that knowledge?”he answers, “From hope.”For as it is certain that God does not by any means design to frustrate our hope, hope itself ought not to be wavering. Let then the pious reader carefully observe this adverb secundum, (according to,) that he may be fully assured in his own mind, that it is impossible but that the Lord will fulfill our expectation, inasmuch as it is founded on his own word. Now, he has promised that he will never be wanting to us even in the midst of all tortures, if we are at any time called to make confession of his name. Let, therefore, all the pious entertain hope after Paul’s example, and they will not be put to shame.

With all confidence. We see that, in cherishing hope, he does not give indulgence to carnal desires, but places his hope in subjection to the promise of God. “Christ,”says he, “will be magnified in my body, whether by life or by death.”By making express mention, however, of the body, he intimates that, amongst the conflicts of the present life, he is in no degree doubtful as to the issue, for we are assured as to this by God. If, accordingly, giving ourselves up to the good pleasure of God, and having in our life the same object in view as Paul had, we expect, in whatever way it may be, a prosperous issue, we shall no longer have occasion to fear lest any adversity should befall us; for if we live and die to him, we are his in life and in death. (^<451408>Romans 14:8.) He expresses the way in which Christ will be magnified — by full assurance. Hence it follows, that through our fault he is cast down and lowered, so far as it is in our power to do so, when we give way through fear. Do not those then feel ashamed who reckon it a light offense to tremble, ^fa80 when called to make confession of the truth? But how much ashamed ought those to feel, who are so shamelessly impudent as to have the hardihood even to excuse renunciation?

21. For to me to live. Interpreters have hitherto, in my opinion, given a wrong rendering and exposition to this passage; for they make this distinction, that Christ was life to Paul, and death was gain. I, on the other hand, make Christ the subject of discourse in both clauses, so that he is declared to be gain in him both in life and in death; for it is customary with the Greeks to leave the word pro>v to be understood. Besides that this meaning is less forced, it also corresponds better with the foregoing statement, and contains more complete doctrine. He declares that it is indifferent to him, and is all one, whether he lives or dies, because, having Christ, he reckons both to be gain. And assuredly it is Christ alone that makes us happy both in death and in life; otherwise, if death is miserable, life is in no degree happier; so that it is difficult to determine whether it is more advantageous to live or to die out of Christ. On the other hand, let Christ be with us, and he will bless our life as well as our death, so that both will be happy and desirable for us.

PHILIPPIANS 1:22-26
22. But if I live in the flesh, this is the fruit of my labor: yet what I shall choose I wot not.	22. Quodsi vivere in carne operae pretium mihi est, etiam quid eligam ignoro. ^fa81
23. For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better:	23. Coarctor enim ex duobus cupiens dissolvi et esse cum Christo: multo enim hoc melius.
24. Nevertheless to abide in the flesh is more needful for you.	24. Manere vero in carne, magis necessarium propter vos.
25. And having this confidence, I know that I shall abide and continue with you all, for your furtherance and joy of faith;	25. Atque hoc confisus novi, quod manebo et permanebo cum omnibus vobis, in vestrum profectum et gaudium fidei,
26. That your rejoicing may be more abundant in Jesus Christ for me, by my coming to you again.	26. Ut gloriatio vestra exsuperet in Christo Iesu de me, per meum rursus adventum ad vos.

22. But if to live in the flesh. As persons in despair feel in perplexity as to whether they ought to prolong their life any farther in miseries, or to terminate their troubles by death, so Paul, on the other hand, says that he is, in a spirit of contentment, so well prepared for death or for life, because the condition of believers, both in the one case and in the other, is blessed, so that he is at a loss which to choose. If it is worth while; that is, “If I have reason to believe that there will be greater advantage from my life than from my death, I do not see which of them I ought to prefer.”To live in the flesh, is an expression which he has made use of in contempt, from comparing it with a better life.

23. For I am in a strait. Paul did not desire to live with any other object in view that that of promoting the glory of Christ, and doing good to the brethren. Hence he does not reckon that he has any other advantage from living than the welfare of the brethren. But so far as concerns himself personally, it were, he acknowledges, better for him to die soon, because he would be with Christ. By his choice, however, he shews what ardent love glowed in his breast. There is nothing said here as to earthly advantages, but as to spiritual benefit, which is on good grounds supremely desirable in the view of the pious. Paul, however, as if forgetful of himself, does not merely hold himself undetermined, lest he should be swayed by a regard to his own benefit rather than that of the Philippians, but at length concludes that a regard to them preponderates in his mind. And assuredly this is in reality to live and die to Christ, when, with indifference as to ourselves, we allow ourselves to be carried and borne away withersoever Christ calls us.

Having a desire to be set free and to be with Christ. These two things must be read in connection. For death of itself will never be desired, because such a desire is at variance with natural feeling, but is desired for some particular reason, or with a view to some other end. Persons in despair have recourse to it from having become weary of life; believers, on the other hand, willingly hasten forward to it, because it is a deliverance from the bondage of sin, and an introduction into the kingdom of heaven. What Paul now says is this; “I desire to die, because I will, by this means, come into immediate connection with Christ.”In the mean time, believers do not cease to regard death with horror, but when they turn their eyes to that life which follows death, they easily overcome all dread by means of that consolation. Unquestionably, every one that believes in Christ ought to be so courageous as to lift up his head on mention being made of death, delighted to have intimation of his redemption. (^<422128>Luke 21:28.) From this we see how many are Christians only in name, since the greater part, on hearing mention made of death, are not merely alarmed, but are rendered almost lifeless through fear, as though they had never heard a single word respecting Christ. O the worth and value of a good conscience! Now faith is the foundation of a good conscience; nay more, it is itself goodness of conscience.

To be set free. This form of expression is to be observed. Profane persons speak of death as the destruction of man, as if he altogether perished. Paul here reminds us, that death is the separation of the soul from the body. And this he expresses more fully immediately afterwards, explaining as to what condition awaits believers after death — that of dwelling with Christ. We are with Christ even in this life, inasmuch as the kingdom of God is within us, (^<421721>Luke 17:21,) and Christ dwells in us by faith, (^<490317>Ephesians 3:17,) and has promised that he will be with us even unto the end of the world, (^<402820>Matthew 28:20,) but that presence we enjoy only in hope. Hence as to our feeling, we are said to be at present at a distance from him. See ^<470506>2 Corinthians 5:6. This passage is of use for setting aside the mad fancy of those who dream that souls sleep when separated from the body, for Paul openly declares that we enjoy Christ’s presence on being set free from the body.

25. And having this confidence. Some, reckoning it an inconsistent thing that the Apostle ^fa82 should acknowledge himself to have been disappointed of his expectation, are of opinion that he was afterwards freed from bonds, and went over many countries of the world. Their fears, however, as to this are groundless, for the saints are accustomed to regulate their expectations according to the word of God, so as not to promise themselves more than God has promised. Thus, when they have a sure token of God’s will, they in that case place their reliance also upon a sure persuasion, which admits of no hesitation. Of this nature is a persuasion respecting a perpetual remission of sins, respecting the aid of the Spirit for the grace of final perseverance, (as it is called,) and respecting the resurrection of the flesh. Of this nature, also, was the assurance of the Prophets respecting their prophecies. As to other things, they expect nothing except conditionally, and hence they subject all events to the providence of God, who, they allow, sees more distinctly than they. To remain, means here, to stay for a little while: to continue, means, to remain for a long time.

26. That your glorying. The expression which he employs, ejn ejmo>i, I have rendered de me (as to me,) because the preposition is made use of twice, but in different senses. No one assuredly will deny that I have faithfully brought out Paul’s mind. The rendering given by some — per Christum, (through Christ,) I do not approve of. For in Christ is employed in place of Secundum Christum, (According to Christ,) or Christiane, (Christianly,) to intimate that it was a holy kind of glorying. For otherwise we are commanded to glory in God alone. (^<460131>1 Corinthians 1:31.) Hence malevolent persons might meet Paul with the objection, How is it allowable for the Philippians to glory as to thee? He anticipates this calumny by saying that they will do this according to Christ — glorying in a servant of Christ, with a view to the glory of his Lord, and that with an eye to the doctrine rather than to the individual, and in opposition to the false apostles, just as David, by comparing himself with hypocrites, boasts of his righteousness. (^<190708>Psalm 7:8.)

PHILIPPIANS 1:27-30
27. Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel;	27. Tantum digne Evangelio Christi conversamini: ut sive veniens videam vos, sive absens, audiam de vobis, quod stetis in uno spiritu, una anima, concertantes fide Evangelii.
28. And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God.	28. Nec ulla in re terreamini ab adversariis, quae illis est demonstratio exitii: vobis autem salutis, idque a Deo.
29. For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake;	29. Quia vobis donatum est pro Christo, non tantum ut in illum credatis, sed etiam ut pro ipso patiamini:
30. Having the same conflict which ye saw in me, and now hear to be in me.	30. Idem habentes certamen, quale vidistis in me, et nunc auditis de me.

27. Only in a manner worthy of the gospel. We make use of this form of expression, when we are inclined to pass on to a new subject. Thus it is as though he had said, “But as for me, the Lord will provide, but as for you, etc., whatever may take place as to me, let it be your care, nevertheless, to go forward in the right course.”When he speaks of a pure and honorable conversation as being worthy of the gospel, he intimates, on the other hand, that those who live otherwise do injustice to the gospel.

That whether I come. As the Greek phrase made use of by Paul is elliptical, I have made use of videam, (I see,) instead of videns (seeing.) If this does not appear satisfactory, you may supply the principal verb Intelligam, (I may learn,) in this sense: “Whether, when I shall come and see you, or whether I shall, when absent, hear respecting your condition, I may learn in both ways, both by being present and by receiving intelligence, that ye stand in one spirit.”We need not, however, feel anxiety as to particular terms, when the meaning is evident.

Stand in one spirit. This, certainly, is one of the main excellences of the Church, and hence this is one means of preserving it in a sound state, inasmuch as it is torn to pieces by dissensions. But although Paul was desirous by means of this antidote to provide against novel and strange doctrines, yet he requires a twofold unity — of spirit and soul. The first is, that we have like views; the second, that we be united in heart. For when these two terms are connected together, spiritus (spirit) denotes the understanding, while anima (soul) denotes the will. Farther, agreement of views comes first in order; and then from it springs union of inclination.

Striving together for the faith. This is the strongest bond of concord, when we have to fight together under the same banner, for this has often been the occasion of reconciling even the greatest enemies. Hence, in order that he may confirm the more the unity that existed among the Philippians, he calls them to notice that they are fellow-soldiers, who, having a common enemy and a common warfare, ought to have their minds united together in a holy agreement. The expression which Paul has made use of in the Greek (sunaqlou~ntev th~| pi>stei) is ambiguous. The old interpreter renders it Collaborantes fidei, (laboring together with the faith.) ^fa83 Erasmus renders it Adiuvantes fidem, (Helping the faith,) as if meaning, that they gave help to the faith to the utmost of their power. As, however, the dative in Greek is made use of instead of the ablative of instrumentality, (that language having no ablative,) I have no doubt that the Apostle’s meaning is this: “Let the faith of the gospel unite you together, more especially as that is a common armory against one and the same enemy.”In this way the particle su>n, which others refer to faith, I take as referring to the Philippians, and with greater propriety, if I am not mistaken. In the first place, every one is aware how effectual an inducement it is to concord, when we have to maintain a conflict together; and farther, we know that in the spiritual warfare we are armed with the shield of faith, (^<490616>Ephesians 6:16,) for repelling the enemy; nay, more, faith is both our panoply and our victory. Hence he added this clause, that he might shew what is the end of a pious connection. The wicked, too, conspire together for evil, but their agreement is accursed: let us, therefore, contend with one mind under the banner of faith.

28. And in nothing terrified. The second thing which he recommends to the Philippians is fortitude of mind, ^fa84 that they may not be thrown into confusion by the rage of their adversaries. At that time the most cruel persecutions raged almost everywhere, because Satan strove with all his might to impede the commencement of the gospel, and was the more enraged in proportion as Christ put forth powerfully the grace of his Spirit. He exhorts, therefore, the Philippians to stand forward undaunted, and not be thrown into alarm.

Which is to them a manifest proof. This is the proper meaning of the Greek word, and there was no consideration that made it necessary for others to render it cause. For the wicked, when they wage war against the Lord, do already by a trial-fight, as it were, give a token of their ruin, and the more fiercely they insult over the pious, the more do they prepare themselves for ruin. The Scripture, assuredly, nowhere teaches, that the afflictions which the saints endure from the wicked are the cause of their salvation, but Paul in another instance, too, speaks of them as a manifest token or proof, (^<530105>2 Thessalonians 1:5,) and instead of e]ndeixin, which we have here, he in that passage makes use of the term e]ndeigma. ^fa85 This, therefore, is a choice consolation, that when we are assailed and harassed by our enemies, we have an evidence of our salvation. ^fa86 For persecutions are in a manner seals of adoption to the children of God, if they endure them with fortitude and patience: the wicked give a token of their condemnation, because they stumble against a stone by which they shall be bruised to pieces. (^<402144>Matthew 21:44.)

And that from God. This is restricted to the last clause, that a taste of the grace of God may allay the bitterness of the cross. No one will naturally perceive the cross a token or evidence of salvation, for they are things that are contrary in appearance. Hence Paul calls the attention of the Philippians to another consideration — that God by his blessing turns into an occasion of welfare things that might otherwise seem to render us miserable. He proves it from this, that the endurance of the cross is the gift of God. Now it is certain, that all the gifts of God are salutary to us. To you, says he, it is given, not only to believe in Christ, but also to suffer for him. Hence even the sufferings themselves are evidences of the grace of God; and, since it is so, you have from this source a token of salvation. Oh, if this persuasion were effectually inwrought in our minds — that persecutions ^fa87 are to be reckoned among God’s benefits, what progress would be made in the doctrine of piety! ^fa88 And yet, what is more certain, than that it is the highest honor that is conferred upon us by Divine grace, that we suffer for his name either reproach, or imprisonment, or miseries, or tortures, or even death, for in that case he adorns us with his markes of distinction. ^fa89 But more will be found that will rather bid God retire with gifts of that nature, than embrace with alacrity the cross when it is presented to them. Alas, then, for our stupidity! ^fa90

29. To believe. He wisely conjoins faith with the cross by an inseparable connection, that the Philippians may know that they have been called to the faith of Christ on this condition — that they endure persecutions on his account, as though he had said that their adoption can no more be separated from the cross, than Christ can be torn asunder from himself. Here Paul clearly testifies, that faith, as well as constancy in enduring persecutions, ^fa91 is an unmerited gift of God. And certainly the knowledge of God is a wisdom that is too high for our attaining it by our own acuteness, and our weakness shews itself in daily instances in our own experience, when God withdraws his hand for a little while. That he may intimate the more distinctly that both are unmerited, he says expressly — for Christ’s sake, or at least that they are given to us on the ground of Christ’s grace; by which he excludes every idea of merit.

This passage is also at variance with the doctrine of the schoolmen, in maintaining that gifts of grace latterly conferred are rewards of our merit, on the ground of our having made a right use of those which had been previously bestowed. I do not deny, indeed, that God rewards the right use of his gifts of grace by bestowing grace more largely upon us, provided only you do not place merit, as they do, in opposition to his unmerited liberality and the merit of Christ.

PHILIPPIANS 1-4
1. If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies,	1. Si qua igitur consolatio (vel, exhortatio) in Christo, si quod solatium dilectionis, si qua communicatio Spiritus, si qua viscera et misericordiae. ^Fa91a
2. Fulfil ye my joy, that ye be like-minded, having the same love, being of one accord, of one mind.	2. Implete gaudium meum ut idem sentiatis, eandem habentes caritatem, unanimes, unum sentientes.
3. Let nothing be done through strife or vain-glory; but in lowliness of mind let each esteem other better than themselves.	3. Nihil per contentionem, aut inanem gloriam, sed per humilitatem alii alios existiment se ipsis excellentiores.
4. Look not every man on his own things, but every man also on the things of others.	4. Non considerans quisque quod suum est, sed quisque quod est aliorum.

1. If there is therefore any consolation. There is an extraordinary tenderness in this exhortation, ^fa92 in which he entreats by all means the Philippians mutually to cherish harmony among themselves, lest, in the event of their being torn asunder by intestine contentions, they should expose themselves to the impostures of the false apostles. For when there are disagreements, there is invariably a door opened for Satan to disseminate impious doctrines, while agreement is the best bulwark for repelling them.

As the term paraklh>sewv is often taken to mean exhortation, the commencement of the passage might be explained in this manner: “If an exhortation which is delivered in the name and by the authority of Christ, has any weight with you.” The other meaning, however, corresponds better with the context: “If there is among you any consolation of Christ,”by means of which you may alleviate my griefs, and if you would afford me any consolation and relief, which you assuredly owe me in the exercise of love; if you take into view that fellowship of the Spirit, which ought to make us all one; if any feeling of humanity and mercy resides in you, which might stir you up to alleviate my miseries, fulfill ye my joy, etc. From this we may infer, how great a blessing unity in the Church is, and with what eagerness pastors should endeavor to secure it. ^fa93 We must also at the same time take notice, how he humbles himself by beseechingly imploring their pity, while he might have availed himself of his paternal authority, so as to demand respect from them as his sons. ^fa94 He knew how to exercise authority when it was necessary, but at present he prefers to use entreaties, because he knew that these would be better fitted to gain an entrance into their affections, ^fa95 and because he was aware that he had to do with persons who were docile and compliant. In this manner the pastor must have no hesitation to assume different aspects for the sake of the Church. ^fa96

2. Fulfil ye my joy. Here again we may see how little anxiety he had as to himself, provided only it went well with the Church of Christ. He was kept shut up in prison, and bound with chains; he was reckoned worthy of capital punishment — before his view were tortures — near at hand was the executioner; yet all these things do not prevent his experiencing unmingled joy, provided he sees that the Churches are in a good condition. Now what he reckons the chief indication of a prosperous condition of the Church is — when mutual agreement prevails in it, and brotherly harmony. Thus the 137th Psalm teaches us in like manner, that our crowning joy is the remembrance of Jerusalem. (