ANNOTATIONS ON THE EPISTLE OF PAUL THE APOSTLE TO THE PHILIPPIANS.

THE ARGUMENT AND ANALYSIS.

The Philippians hearing of the imprisonment of the Apostle at Rome, were much troubled at it, and presently dispatched Epaphroditus to visit him, and supply his wants; by whom the Apostle understanding that there were some false teachers and scandalous livers crept in amongst them, who corrupted the doctrine of the Gospel, and became enemies to the cross of Christ: upon this occasion writes this Epistle, wherein he acquaints them with his present condition, thankfully acknowledges their tender love and care over him, passionately complains of the perverters of his doctrine, and disturbers of their peace, and with many godly admonitions and exhortations, endeavors to frame their lives to an heavenly conversation.

The divine conceptions and expressions in this Epistle, branch themselves into

1. Consolations against the scandal of the cross, showing that all the sufferings of the godly, redound to the furtherance of the Gospel, and their unspeakable comfort, and everlasting reward. From the 12. verse of the first chapter to v. 27.

2. Exhortations to concord, to humbleness of mind, and patience; to mortify the flesh, and account all things loss for Christ; to set their heart and affections upon heaven and heavenly objects, in a continual expectation of Christ from thence; to moderation, devotion, and all Christian virtues: from the 27. verse of the first chap. to verse 10. of chap. 4.

3. Gratulations for their zeal, love, knowledge, fruits of righteousness, and in special, for their bounty to him, at which he much rejoiced; not so much for the supply of his own wants, as the abounding of God's grace in them. Chapter 1. to verse 12. and chapter 4. from verse 10. to verse 20. where he concludes his Epistle with salutations and prayers.

CHAPTER 1

V. 1. {Which are at Philippi} Gr. which are in Philippi.

{with the Bishops and Deacons} The Synod of Nice forbade two or more bishops to have their seats in one city; and before that, Cornelius Bishop of Rome upbraids Novatus with ignorance (as Eusebius writes in his sixth book of Ecclesiastical Story) for that he knew not that there ought to be but one bishop in that Church, in which he could not be ignorant that there were forty-six presbyters: and Oecumenius and Chrysostome affirm as much of Philippi, it being but one city, it cannot be supposed that there should be in it at the same time, more bishops in that restrained sense, as the word bishop was afterwards taken. Here therefore by ἐπίσκοποι, and διάκονοι, we are to understand the whole ministry at Philippi, consisting of presbyters, to whom the government of the Church was committed; and deacons, who not only had the care of the poor, but also assisted the ministers in their ecclesiastical function.

V. 3. {remembrance} Or, mention.

V. 5. {For your fellowship in the Gospel} Or, concerning. That by our ministry you have been brought to the communion and fellowship of the profession of the Gospel, and have so continued from the first day that you heard of it, even till now.

V. 6. {will perform it} Or, will finish it.

{until the day of Jesus Christ} The Spirit of God will not forsake you unto the very latter end, until your mortal bodies shall appear before the judgment of Christ to be glorified.

V. 7. {I have you in my heart} Or, you have me in your heart.

{in as much as both} Or, how that both.

{ye all are} Or, ye all were.

{partakers of my grace} Or, partakers with me of grace; or, of the same grace with me. You are all partakers with me of the same grace and mercy of God, in your effectual calling: or, by grace he means that honor which God conferred upon him, in making him a noble confessor of the truth, and thinking him worthy to suffer for so good a cause. It seems therefore that some of the Philippians were partakers with the Apostle in his bonds, which the Apostle was so far from esteeming any disgrace or disparagement to him, that he accounted them a grace, and an ornament to him. As also did the noble Martyr Babylas, who gave charge at his death, that his bolts should not be knocked off his feet, but be buried with him.

V. 9. {in knowledge} By knowledge some understand the contemplative science of divinity and celestial mysteries: by αἴσθησις, a practical or experimental knowledge, a sensible feeling of the work of grace in our hearts.

{judgment} Or, sense.

V. 10. {approve things, &c.} Or, try. The words in the original δοκιμάζειν τὰ διαφέροντα, may bear a double construction, either I pray God that your love may abound in all knowledge and judgment sensibly to discern the difference between the truth of God, and vain fancies of men; or between earthly trash and heavenly treasure: or, I pray God your love may abound in all knowledge and judgment, whereby you may approve of, and rightly value the excellent mysteries of salvation.

{are excellent} Or, differ.

V. 11. {filled with the fruits of righteousness} Gr. Tec. fruit. The fruits of righteousness are good works, both pleasing to God, and profitable to men. For righteousness may be compared fitly to a tree, whose buds are good intentions and purposes; blossoms, good words; and fruits, good works. If we follow the reading of Tecla, and the Greek Scholiast; καρπὸν in the singular number, then by this fruit which we bear by being ingrafted into the true Vine, Christ Jesus, we may understand peace and joy in the Holy Ghost, which is the fruit of the righteousness of faith.

{are} Gr. Tec. is.

V. 12. {understand} Gr. know.

{have fallen out rather unto the furtherance of the Gospel} Gr. come rather. Here he prevents the offense that might be taken at his persecution, whereby divers took occasion to disgrace his apostleship; to whom he answers, that God had blessed his imprisonment in such wise, that he is by that means become more famous, and the doctrine of the Gospel is by this occasion further spread, although not with like affection in all men.

V. 13. {my bonds in Christ} Or, for Christ. That is, the bonds and imprisonment which I suffer for Christ's sake, howsoever they were by Satan and his complices intended to the disgrace and hindrance of the Gospel, yet quite contrary by the providence and goodness of God, they are turned to my great honor, and the advancement also of true religion; for all Nero's court rings of my bonds, and the cause thereof.

{the palace} Or, Caesar's court.

{in all other places} Or, to all others.

V. 14. {word without fear} Greek Tec. word of God without fear.

V. 16. {The one preach Christ of contention} Either out of envy, to outstrip me, or a desire to procure my death, that Nero through their preaching, hearing of the general dispersing of the doctrine taught by me, might be thereby enraged to take away my life, whom he has now in bonds, to do with me what he will.

{sincerely} Or, purely.

{add} Gr. Tec. stir up.

V. 17. {set for the defence of the Gospel} Κεῖμαι, signifies properly to lie, and so it may be here taken, and then the meaning is, some out of love preach the Gospels to further my account at the last day, knowing that I lie in prison for the Gospel sake, and by that my imprisonment am hindered in the exercise of my apostolical function. If we retain the common translation, I am set for the defense of the Gospel, then the meaning is, God has appointed me a champion of the Gospel, and set me in my station, to maintain it; which, through the power of his grace, I will keep, whatsoever dangers or terrors are before me.

V. 18. {and I therein do rejoice} He shows by setting forth his own example, that the end of our afflictions is true joy, and that through the operation of the Spirit of Christ, which gives to them that ask.

V. 19. {shall turn to my salvation} As Joseph spoke to his brethren, Gen. 50.20. You thought evil against me, but God turned it to good; so the Apostle here comforts himself with this, that whatsoever mischief his adversaries pretended against him, by adding affliction to his bonds, yet that God would so order all things, that even the persecution which was raised against him, should turn to the furtherance of his salvation, and increase of his joy here, and glory hereafter.

V. 20. {earnest expectation, and my hope} We must continue even unto the end, with great confidence, having nothing before our eyes but Christ's glory; whether we live or die, my hope is, that in nothing I shall be ashamed; that in nothing they can do, or that can befall me, I shall have any cause to be dejected, abashed, or discouraged.

{with} Gr. in.

V. 21. {For to me to live is Christ, and to die is gain} Or, Christ is to me life, and death is gain. In Greek, as sometimes also in Latin, a verb in the infinitive mood is put for a noun, as, Nostrum hoc vivere triste, for, nostra hæc vita tristis; and Scire tuum nihil est, for scientia tua nihil est: so here, mihi vivere est Christus, for, mihi vita Christus, ἐμοὶ τὸ ζῆν, ἤγουν ζωὴ, ὁ Χριστὸς. And in this sense Nyssen understands the phrase in Epitaph. Basil. Χριστὸς ἦν ἀμφοτέροις τὸ ζῆν, which the learned interpreter thus renders, Christus vita utrique erat, Christ was life to them both, and death a like advantage: the meaning is evidently this, Christ is my life here by grace, and hereafter by glory; he is both the Author and the end of my life; I live for him, I live to him, I live in him, I live by him, and if I be put to death, that shall no way endamage me, but rather bring me great advantage, in regard that thereby I shall exchange and gain heaven for earth, and an happy eternal life, for this miserable and mortal. Or all the gain I aim at in life or death, is Christ, namely, to glorify him by my service. Act. 20.24. & 21.13.

V. 22. {But if I live in the flesh, this is the fruit of my labour} Or, But whether to live in the flesh be profitable for me, or what I should choose. That Christ is magnified in my body, whether of the two I should choose, life or death, I cannot resolve.

V. 23. {For I am in a strait betwixt two} I am perplexed and doubtful betwixt these two desires and wishes, there being very forcible and weighty arguments on either side.

{having a desire to depart} Or, be dissolved; or, loosed. To return to my own and proper home, 2 Cor. 5.6, 8, 9. 2 Tim. 4.6. The word in the original ἀναλῦσαι, or, ἀναλυθῆναι, signifies either to be resolved, namely, into my first principles, as the philosophers speak; or, dissolved, whereby the Apostle intimates, that death is no destruction, but a dissolution only, or taking asunder the parts, of which we are composed; that is, a separation of the soul from the body. The word signifies also to change our abode or dwelling, that is, to depart this life, by a metaphor taken from those that quit their inns, to further their travel homewards; or from such as be ready to go to sea, and to set sail for another country, untie and loosen the cables, whereby the ship lay fastened and bound at the shore. It signifies also, to be released, and set at large, and at liberty; and it is very probable, that the Apostle in this phrase ἀναλῦσαι, had a reference both to his bonds and to his death; and his meaning is, I desire to be discharged and released, as out of a common jail, so also out of the prison of my body, that I may presently be with Christ my Savior in heaven, in rest and bliss.

V. 24. {Nevertheless to abide in the flesh} Here we have an example of a true shepherd, who makes more account how he may profit his flock, than of any commodity of his own whatsoever, though it were better for his own particular to glorify Christ by his present death and martyrdom, that so he might presently enjoy Christ, and receive his crown of glory; yet he chooses rather to abide in the flesh, and prolong his life, though in miseries, perils, and bonds, for the furtherance and joy of their faith.

V. 26. {for me} Gr. in me.

V. 27. {Only let your conversation be, &c.} See Ephes. 4.1. Col. 1.10. 2 Thes. 2.12. Having ended his preface, he descends now to exhortation; and first of all, he exhorts to unity and consent, that being knit together with common bonds, they continue through the strength of faith to bear all adversity in such sort, that they do nothing unworthy the profession of the Gospel.

{stand fast in one spirit} It is a metaphor taken from wrestlers, that keep their ground, and shrink not a foot.

V. 28. {in nothing terrified by your adversaries} We ought not to be disheartened, but rather encouraged by the persecutions which the enemies of the Gospel threaten and raise against us, seeing that they are certain witnesses and evidences from God himself, both of our salvation, and of their destruction.

V. 29. {For unto you it is given} Gr. Tec. unto us. He proves what he said before, that suffering persecution is a token of our salvation, because it is a gift of God to suffer for Christ, which gift he bestows upon his own, as he does the gift of faith, (2 Tim. 3.12. 2 Thes. 1.5.)

V. 30. {Having the same conflict which you saw in me} Or, same fight. At my being with you, whereof we read, Acts 16.19, &c.

{and now hear to be in me} By the relation of others what I now endure in my bonds here at Rome.

CHAPTER 2

Vers. 1. {Any consolation} A most vehement exhortation to unity and Christian love, by way of rhetorical adjuration; as if he should say, as ever you look to receive any comfort in Christ, or reap benefit by his love, and the communion between you and the saints of God, fulfill my joy, by keeping the unity of the Spirit in the bond of love.

V. 4. {Look not every man} The Apostle uses a word, which does properly signify to aim or look narrowly as to a mark we shoot at; and his meaning is, that we should not principally or only aim at our own honor, or profit: for otherwise a Christian ought to provide for his own household, 1 Tim. 5.8.

V. 5. {Let this mind be in you} Or, the same. Be you so humble and charitably minded, and so respect the good of others, even with neglect of your own, as we see Christ our Savior did.

V. 6. {in the form of God} Either in the nature and essence of God, being very God, as the ancient Fathers generally expound the word μορφὴ here used; or in the state, that is, glory and majesty of God, appearing no otherwise, neither to angels, nor to men, than as God in divine glory and majesty.

{not robbery} It was his right by nature (See John 5.8.) to be equal with God, and therefore the challenging it, could be no usurpation of another's right, or taking to himself, that which was not his own: a like phrase is used in the Syriac Ritual, where when Christ came to John to be baptized of him, John answers, οὐ δύναμαι ἀλλότριον ἁρπάζειν, that is, I cannot commit a robbery by taking that upon me which belongs not to me.

V. 7. {made himself, &c.} Gr. emptied himself.

{of no reputation} Divested himself of his robes of majesty and glory, and brought himself as it were to nothing. Word for word, evacuated himself; laid aside for the time his divine majesty; so Nazianzen, κένωσις δόξης ὕφεσις.

{form of a servant} Either the true nature of man, who is a servant to God; or the quality and condition of a servant living in subjection, and receiving stripes for us. See Esa. 53.2, 3, 4, 5.

{likeness of men} Or, habit. Like other mere men, as Heb. 2.14. and 4.15. Rom. 8.3.

V. 8. {fashion as a man} Or, shape. As a true man (not in show and appearance only) as Joh. 1.14. We saw his glory as the glory of the onely begotten Son of God. Where as is demonstrationis, non similitudinis.

{he humbled himself} In this verse there is a kind of gradation: for it is more to become obedient than to humble himself: more to yield unto death, than to become obedient: more to be crucified, than simply to die. For it was to submit himself to a most painful, ignominious and accursed death, Gal. 3.13.

V. 9. {Wherefore God} Because he humbled himself so low, God exalted him so highly, viz. above the grave in his resurrection, above the earth in his ascension, above the heavens in placing him at his right hand.

{above every name} That is, a dignity, glory, and power, above all names. For by means of this exaltation he has installed him in the possession and glorious administration of his heavenly kingdom, wherein his divine majesty which had been eclipsed for a while, does shine again in full and perfect glory.

V. 10. {at the name of Jesus} The Apostle in these words seems to have reference to Esa. 45.23. and the meaning is, that all creatures should adore, and worship Christ, and yield him all obedience, either voluntarily, or by constraint, as to their sovereign King, at whose very name they should fear and tremble. This is in part now performed in the catholic Church dispersed through the whole world; but shall be perfectly accomplished at the dreadful day of judgment, Rom. 14.11.

{of things in heaven, &c.} Or, those. Of all creatures wheresoever they are, either in heaven as angels, and the souls of them that sleep in the Lord; or on earth, as men living; or under the earth, as devils in hell and damned ghosts. For though angels and spirits have neither corporal knees, nor fleshly tongues, as men have; yet they have some means, whereby they are bound, and shall whether they will or no, express and testify their subjection to our Lord and Savior. See 1 Cor. 13.1. and Apoc. 1.7. and 5.13. Or, angels, men alive, and devils, Rev. 5.13.

{things on earth} Or, those.

{things under the earth} Or, those.

V. 12. {work out your own salvation} That is, employ all your abilities, and endeavors to approve, and practice all the means, which God has appointed for the accomplishment of your salvation, 2 Cor. 7.1. Finish your sanctification in the fear of God.

{with fear} Fear and trembling are not here opposed to spiritual confidence, but to carnal security; and imply no more than a holy reverence, humility and carefulness, (Psal. 2.11. Heb. 12.28.) as Fulgentius speaks, nè superbi amittamus quod indigni accepimus. Fear we may, and must out of the consideration of our own infirmity: yet always trust and be confident in God, who works in us both the will and the deed; by whose power we are kept through faith to salvation, 1 Pet. 1.5.

V. 15. {harmless} Or, sincere.

{ye shine} Or, shine ye, or, appear.

V. 17. {and if I be offered} Gr. poured forth. If I be poured forth as a drink offering upon the sacrifice of your faith; as if he had said, I have brought you Philippians to Christ, and now my desire is, that you present yourselves a lively sacrifice to him, and then shall it not grieve me to be offered up as a drink offering, to accomplish this your spiritual sacrifice, 2 Tim. 4.6.

V. 19. {But} Or, moreover.

V. 20. {likeminded} Or, so dear unto me.

{your state} Gr. those things that concern you.

V. 21. {For all seek their own} See 1 Cor. 10.24. All, that is, the greater part: for he excepts Timothy and Epaphroditus: and his meaning is, that it is a vice incident to most, to prefer their own profit and worldly ends, before the glory of Christ.

V. 25. {messenger} Gr. Apostle.

V. 28. {the less sorrowful} Gr. more without sorrow.

V. 29. {hold such in reputation} Or, honor such.

V. 30. {work of Christ} By the work of Christ, he means his labor in preaching: or his watching and pains taking in ministering to Paul's necessity, calling it the work of Christ to visit Christ being poor and in bands in the person of Paul, Matth. 25.36, 40.

CHAPTER 3

Vers. 1. {Rejoice in the Lord} Not in worldly comforts and contentments; or not in carnal rites and observations; but in the Lord with a spiritual and heavenly joy.

V. 2. {beware of dogs} By dogs he understands the false Apostles, whom he calls by this vile and reproachful name, because they barked at the light of truth, snarled and bit sound and sincere preachers with their slanders: or because they returned unto their former gross and scandalous vices, as the dog to his vomit, 2 Pet. 2.22.

{evil workers} Either deceitful workers, as 2 Cor. 11.13. who seemed to seek the glory of God; but indeed aimed at their own profit, honor, or glory: or false teachers, who under pretense of building God's Church, pulled it down; who took great toil and pains, but only to vent and further spread their erroneous and dangerous doctrine.

{the concision} He calls them so, not for that they made cuttings in their flesh, after the manner of the superstitious Gentiles; but because by urging circumcision they made a rent and a concision in the Church: or the preposition κατὰ in κατατομὴ, in κατάχρησις, and divers other words, is taken in the worser sense, to disgrace and disparage the circumcision they so much boasted of, which was now no more a seal of God's covenant, but a mere cutting of the flesh with an incision also, and wounding of the conscience.

V. 3. {we are the circumcision} We now are to be accounted of the true circumcision, who have our hearts circumcised, and our wicked lusts and affections cut off, by the grace of Christ serving God in purity of life.

V. 4. {confidence in the flesh} Trust not, nor value ourselves by external privileges which concern the outward man, or rely not upon carnal rites.

V. 5. {of the stock of Israel} See 2 Cor. 11.22.

{an Hebrew of the Hebrews} Not a proselyte, but a native Hebrew, born of Hebrew parents, without any mixture of Gentiles in my lineage.

{as touching the Law, a Pharisee} According to the strict observation of the Law, Act. 23.6. & 26.5.

V. 6. {persecuting the Church} See Act. 22.4. & 26.11. 1 Cor. 15.9. Gal. 1.13.

V. 7. {were gain to me} Those things which while I was a Jew I accounted rare and singular prerogatives, I now make no reckoning of; but slight them as not only worthless, but some way prejudicial to my better calling.

V. 9. {be found in him} That I who was lost before in myself, might be found in him, as a branch engrafted into the true Vine, Joh. 15.2. or a member incorporated into his mystical body.

{not having mine own righteousness} That is, to be in Christ, to be found not in our own righteousness, but clothed with the righteousness of Christ imputed to us.

V. 10. {That I may know him} Not only contemplatively, but also practically; that I may feel the power of his resurrection, in raising me first from the death of sin to the life of grace; and after from the death of nature, to the life of glory.

{the fellowship of his sufferings} That I may experimentally find what exceeding joy and comfort it is to suffer for him, and with him.

V. 11. {resurrection of the dead} He speaks not of the resurrection of the dead common to all, but of a resurrection to a glorious and immortal life, Luk. 14.14. Joh. 5.29. In the original it is not ἀνάστασις, but ἐξανάστασις which some of the learned observe to be always taken for the resurrection of the just; or resurrection of life, which is opposed to the resurrection of condemnation.

V. 12. {for which also I am apprehended} For we run, but so far forth as we are laid hold on by Christ; that is, as God gives us strength, and shows us the way. Or, I now follow hard to overtake and lay hold on Christ, who when I before wandered and fled from him, apprehended me and laid hands on me by his grace, Psal. 119.176.

V. 13. {reaching} Gr. stretching.

V. 14. {the mark} The prize of heavenly glory, for which we run in the holy race set before us, 1 Cor. 9.24, &c.

V. 15. {as many as be perfect} As many as are fully instructed in this mystery, and truly strive for Christian perfection. He said before vers. 12. that he was not already perfect; so that in this place he calls them perfect which had well profited in the knowledge of Christ and the Gospel, whom he sets against the ruder and more ignorant. See note 1 Cor. 2.6. Or, as many as think yourselves perfect.

V. 16. {By the same rule} Of faith and life, to wit, the word of God, not crossing one another in our ways of teaching, or course of living.

V. 17. {followers together of me} See 1 Cor. 4.16.

V. 18. {For many walk} He sets forth the false Apostles in their colors, not out of malice, or emulation; but with sorrow and tears; to wit, that they regarded nothing else, but the commodities of this life; that is to say, their enjoying peace and quietness, and to flow in abundance of wealth, and worldly pleasures, and live in honor and estimation among men, whose miserable end he forewarns them of.

{enemies of the Cross of Christ} Though they preach Christ crucified, yet partly by not mortifying their fleshly lusts; partly by preaching righteousness by the Law, they undermine the doctrine of the cross, and really oppose the power and virtue of Christ's passion.

V. 19. {whose end is destruction} Both of body and soul in hell. Mat. 10.28. See also Rom. 6.21, 23.

{glory is in their shame} Who glory in those things whereof they ought to be ashamed; or which in the end will prove their shame and confusion, Rom. 6.21.

V. 20. {For our conversation is in heaven} Zanchius translates it our burgesship; others our civil society, or polity; the Syriac our trade, or affairs. The original πολίτευμα, signifies more than can be expressed in one word in our vulgar language. The full meaning is we look higher than the earth, we set our affection upon the things that are above; we carry ourselves like fellow citizens of saints; there we live according to the laws of heaven; and here on earth in part enjoy the privileges of the celestial Jerusalem.

{look for the Saviour} See 1 Cor. 1.7. Tit. 2.13.

V. 21. {our vile body} Gr. the body of our vileness.

{his glorious body} Gr. the body of his glory.

CHAPTER 4

Vers. 1. {My joy and my crown} My honor and greatest ornament; or for whose knowledge and profiting in the Gospel through my labors among you, a crown is laid up for me in heaven, 2 Tim. 4.8.

V. 2. {beseech Euodias} Or, exhort.

{beseech Syntyche} Or, exhort.

V. 3. {true yokefellow} By yoke-fellow the Apostle understands not his wife, as some of the ancients imagined: for he had no wife when he wrote his first Epistle to the Corinthians, as appears, 1 Cor. 7.7. and we read not that ever he married afterwards; but either he understands the husband of one of the women he mentioned before, or some chief and principal pastor to whom the Epistles of the Apostles were usually addressed, and by them afterwards read before all the congregation.

{women which laboured with me in the Gospel} Not which preached the Gospel with S. Paul, but who took pains to minister unto the Apostle, and were partakers of the combats and difficulties which he suffered from the enemies of the Gospel.

{whose names are in the book of life} See Revel. 3.5. & 20.13. & 21.27. A metaphor taken from the enrolling of citizens or soldiers, that they may be known and held for such. This roll is called here the book of life, because therein are written all the elect who are ordained to eternal life, Exo. 32.32. Luk. 10.20. Revel. 3.5. & 17.8. & 20.12, 15.

V. 4. {Rejoice in the Lord} See Philip. 3.1.

V. 5. {moderation} Or, equity, or equal carriage.

{The Lord is at hand} Either for your present succor, Psal. 33.18. or he will come shortly to set an end to all your sufferings; and revenge all the wrongs, done to all his saints, viz. at the day of judgment.

V. 6. {Be careful for nothing} See Matt. 6.31, 34. 1 Pet. 5.7.

{supplication with thanksgiving} So David begins very often with supplication and tears, but ends with thanksgiving.

V. 7. {peace of God} Gr. Tec. Christ. The true spiritual and incomprehensible rest and quietness of mind wrought by God's Spirit in your hearts, will keep you from all terror, anxiety and trouble. See Rom. 5.1.

{hearts and minds} He divides the heart and the mind; by the heart, understanding the will and affections; by the mind, the understanding or intellective faculty.

{through} Or, in.

V. 8. {honest} Or, venerable.

V. 10. {your care of me hath flourished again} Or, is revived. A metaphor taken from plants which are dead in the winter, but revive and flourish in the spring: so it should seem that their care for the Apostle was intermitted for a season; either through forgetfulness, or want of opportunity to send unto him; but now put forth as it were again, as flowers do in the spring.

V. 11. {be content} See 1 Tim. 6.5, 8.

V. 12. {abased} Or, humbled.

V. 13. {I can do all things} The word in the original ἰσχύω, signifies not properly I can do all things, but I am able for all things; namely, those things he mentioned before, which were rather passions than actions, as to be abased and to suffer need, &c.

{through} Gr. in.

V. 15. {as concerning giving} Or, to the account of giving.

V. 17. {Not because I desire a gift} It is all one to me whether I want or abound; but in this I desire a benefit may accrue unto you: for this fruit of your love will be allowed upon your account at the last day.

V. 18. {I have all} Or, I have received all.

{an odour of a sweet smell} He alludes to the sweet smelling savors offered in the old Law.

{a sacrifice acceptable} See Heb. 13.16.

V. 22. {of Caesar's household} This Caesar was Nero, in whose palace S. Paul's bonds were made manifest, Phil. 1.13. and God gave such a blessing to his preaching and sufferings, that he made some converts there, who afterwards proved martyrs, namely, Evellius and Torpetes, if at least we may believe the Roman Martyrology.