HOMILY II.

1 or ac

to

PHIL. i. 8-11.

For God is my record, how greatly I long after you all in the bowels of Jesus Christ. And this I pray, that your love may abound yet more and more in knowledge and in all judgment; that ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ; being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.

He calls not God to witness as though he should be doubted, but does this from his great affection, and his exceeding persuasion and confidence; for after saying that they communicated with him, he adds this also, in the bowels of Christ, lest they should think that his longing for them was for this cause, and not simply for their own sake. And what mean these words? They stand for "according to Christ." according to Christ." Because ye are

believers, because ye love Him, because of his love toward' Christ. He does not say love," but uses a still cording warmer expression, the bowels of Christ, as though he had 2So Ben. said, " of him who has become as a father to you through and B. the relationship which is in Christ." For this imparts to us bowels of affection warm and glowing. For He gives such bowels to His true servants. "In these bowels," saith He," I love you," as though one should say, "with no natural bowels, but with more ardent ones, namely, those of Christ." How greatly I long after you all. I long after all, since ye are all of this nature; it is impossible then to say, how I long after you, for I am unable in words to represent to you my longing, wherefore I leave it to God, Whose range is in the heart, to know this. Now had he been flattering them, he would not have called God to witness, for this cannot be done without peril.

Ver. 9. And this, saith he, I pray, that your love may

Love unbounded.

Discretion in choosing friends.

19

II. Τάκορο

abound more and more. He says so well, for this is a good Hoм. of which there is no satiety'; see how when loved he would be loved still more of them, for he who thus loves the object ro of his love, will stay at no point of love, for it is impossible there should be a measure of so noble a thing; whence Paul desires that the debt of love should always be owing, in that he says, Owe no man any thing, but to love one another. Rom. The measure of love is, to stop no where; that your love, says 13, 8. he, may abound yet more and more. Consider the earnestness of his language, that it may abound yet more and more, he says, in knowledge and in all judgment. He does not extol friendship merely, nor love merely, but such as comes of knowledge; that is, Ye should not apply the same love to all: for this comes not of love, but from want of feeling. What means he by in knowledge? He means, with judgment, with reason, with discrimination. There are who love without reason, simply and any how, whence it comes that such friendships are weak. He says, in knowledge and all judgment, that ye may approve things that are excellent, that is, 2 diaphthose things which are profitable'. This I say not for my for. own sake, but for yours, for there is danger lest any one be gorra. spoiled by the love of heretics; all this he hints at in these words, and see how he brings it in. Not for my own sake do I speak thus, but that ye may be sincere, that is, that ye receive no spurious doctrine under the pretence of love. How then says he in another place, As much as lieth in you, Rom. live peaceably with all men? Live peaceably, he says, not 12, 18. Love so as to be harmed by that friendship. He says, if thy Matt. right eye offend thee, pluck it out, and cast it from thee; but 5, 29. that ye may be sincere, that is, before God, and without offence, that is, before men, for many men's friendships are often a hurt to them. For even though it hurts thee not, still another may stumble thereat. Unto the day of Christ; i. e. that ye may then be found pure, having given cause of offence to

none.

Ver. 11. Being filled with the fruits of righteousness which are by Jesus Christ unto the praise and glory of God; i. e. holding, together with true doctrine, an upright life.

B. 'not meaning,' and so probably comes. The double negative is scarcely the Ms. from which the Ben. reading admissible.

a

· συμφί

1,12. 13.

20

Righteousness through Christ, and to God's glory.

b

PHIL. For it must not be merely upright, but filled with the fruits of righteousness. For there is indeed a righteouságr.ness not according to Christ, as, for example, a simply moral' life. But he adds, Which are by Jesus Christ to the glory and praise of God. Seest thou that I speak not of mine own glory, but the righteousness of God; (and ofttimes he calls mercy itself too righteousness;) let not your love, he says, indirectly injure you, by hindering your perception of things profitable, and take heed lest you fall through your love to any one. For I would indeed that your love should be increased, but not so that ye should be injured by it. And I would not that it should be simply of prejudice, but upon proof whether I speak well or no. He says not, that ye may take up my opinion, but that ye may prove it. He does not say outright, join not yourself to this or that man, but, I would that your love should have respect to what is profitable, not that ye should be void of understanding. For it is a foolish thing if ye work not righteousness for Christ's sake and through Him. Mark the words, through Him. Does he then use God as a mere assistant? Away with the thought, Not that I may receive praise, says he, but that God may be glorified have I thus spoken.

(2)

cut off.

Ver. 12, 13. I would ye should understand, brethren, that the things which have happened unto me, have fallen out rather unto the furtherance of the Gospel, so that my bonds in Christ are made manifest in all the prætorium, and in all other places.

It was likely they would grieve when they heard he was 2 al. was in bonds, and imagine that the preaching was at a stand2. What does he then? He straightway destroys the suspicion, and says, the things which have happened unto me have turned out rather unto the furtherance of the Gospel. And it shews his affection, that he declares the things which had happened to him, because they were anxious. What say you? you are in bonds! you are hindered! how then does the Gospel advance? He answers, so that my bonds in Christ are made manifest in all the prætorium. This thing not only did not silence the rest, nor affright them, but contrari

b This is still in the person of Righteousness, see on Rom. 3, 22. Tr. St. Paul. Of this use of the word p. 94.

St. Paul's bonds useful. Ill-meant preaching.

21

II.

wise rather encouraged them. If then they, who were near Hoм. the dangers, were not only nothing hurt, but received greater confidence, much more should you be of good cheer. Had he when in bonds taken it hardly, and held his peace, it were probable that they would be affected in like sort. But as he spoke more boldly when in bonds, he gave them more confidence than if he had not been bound. And how did his bonds turn to the furtherance of the Gospel? So God in His dispensation ordered, he means, that my bonds were not hid, my bonds' which were in Christ, which were for Christ. 'So Sav. In the whole prætorium. For up to that time they so called the palace', nor in the prætorium only, but in the whole city.

Ver. 14. And many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear.

This shews that they were of good courage even before, and spoke with boldness, but much more now. If others then, says he, are of good courage through my bonds, much more am I. If I am the cause of confidence to others, much more

e

to myself. And many brethren in the Lord. As it was a great thing to say, My bonds give confidence to them, he therefore adds beforehand, in the Lord. Do you see how, when he was constrained to speak great things, he departs not from moderation? are much more bold, he says, to speak the word without fear; the words " much more" shew that they had already begun.

Ver. 15. Some indeed preach Christ even of envy and strife, and some also of good will.

And what this means is worth enquiry. Since Paul was under restraint, many of the unbelievers, willing to stir up more vehemently the persecution from the Emperor, themselves also preached Christ, in order that the Emperor's wrath might be increased at the spread of the Gospel, and all his anger might fall on the head of Paul. From my bonds then two lines of action have sprung. One party took great courage thereat; the other, from hope to work my destruction, set themselves to preach Christ; some of them through envy, nant of the Republic. • Gr. the more part of the.

d Basil This is the eastern and despotic name, the other was a rem.

1,16-18.

22

Satan's dupes do good from bad motives.

PHIL. that is, envying my reputation and constancy, and from desire of my destruction, and the spirit of strife, work with me; or that they themselves may be esteemed, and from the expectation that they will draw to themselves somewhat of my glory. And some also of goodwill, that is, without hypocrisy, with all earnestness.

Ver. 16. The one preach Christ of contention, not purely. That is, not sincerely, nor from regard to the matter itself; but why? supposing to add affliction to my bonds. For as they think that I shall thus fall into greater peril, they add affliction to affliction. O cruelty! O devilish instigation! They saw him in bonds, and cast into prison, and still they envied him. They would increase his calamities, and render him subject to greater anger: well said he, supposing, for it did not so turn out. They thought indeed to grieve me by this; but I rejoice that the Gospel was furthered. So it is possible to do a good work, from a motive which is not good! But not only is there no reward in store for such an action, punishment. For as they preached Christ from a desire to involve the preacher of Christ in greater perils, not only shall they receive no reward, but shall be subject to vengeance and punishment.

but

Ver. 17. But the other of love, knowing that I am set for the defence of the Gospel.

What means, that I am set for the defence of the Gospel1? It is, They are diminishing the weight of the account which I must give to God, and assisting me in my defence.

What he means is this: I have been appointed to preach, I must give account, and answer for the work to which I have been appointed; they help with me, that my answer may be easy; for if there be found many who have been instructed and have believed, my answer will be easy.

Ver. 18. What then? notwithstanding every way, whether in pretence, or in truth, Christ is preached.

See the wisdom of the Man. He did not vehemently accuse them, but mentioned the result; what difference does it make to us, whether it be done in this or that way? notwithstanding, every way, whether in pretence or in truth,

He takes the Gospel here in the sense of St. Paul's preaching of the

Gospel. Theodoret takes it of his being a champion of the Gospel among men.