Philippians 2:18

• even if I am being poured out like a drink offering … I am glad and rejoice: In both Jewish and pagan traditions, people would pour out wine on a sacrifice or at the altar to honor their god. Paul uses this image to say that his whole life is like an offering to God (compare Romans 12:1; 15:16).

• Faithful service brings joy because nothing done for God is wasted (see 1 Corinthians 15:58).

Paul encourages believers to stay strong in their faith and live lives of obedience and purity, following Christ's example.

"Do ye also rejoice" at this honor to you, "and congratulate me" on my blessed "gain" (Phi 1:21).

The apostle exhorts them in these verses to adorn their Christian profession by a suitable temper and behaviour, in several instances. 1. By a cheerful obedience to the commands of God (Phi 2:14): "Do all things, do your duty in every branch of it, without murmurings. Do it, and do not find fault with it. Mind your work, and do not quarrel with it." God's commands were given to be obeyed, not to be disputed. This greatly adorns our profession, and shows we serve a good Master, whose service is freedom and whose work is its own reward. 2. By peaceableness and love one to another. "Do all things without disputing, wrangling, and debating one another; because the light of truth and the life of religion are often lost in the heats and mists of disputation." 3. By a blameless conversation towards all men (Phi 2:15): "That you may be blameless and harmless, the sons of God, without rebuke; that you be not injurious to any in word or deed, and give no just occasion of offence." We should endeavour not only to be harmless, but to be blameless; not only not to do hurt, but not to come under the just suspicion of it. Blameless and sincere; so some read it. Blameless before men, sincere towards God. The sons of God. It becomes those to be blameless and harmless who stand in such a relation, and are favoured with such a privilege. The children of God should differ from the sons of men. Without rebuke - Amōmēta. Momus was a carping deity among the Greeks, mentioned by Hesiod and Lucian, who did nothing himself, and found fault with every body and every thing. From him all carpers at other men, and rigid censurers of their works, were called Momi. The sense of the expression is, "Walk so circumspectly that Momus himself may have no occasion to cavil at you, that the severest censurer may find no fault with you." We should aim and endeavour, not only to get to heaven, but to get thither without a blot; and, like Demetrius, to have a good report of all men, and of the truth, Jo3 1:12. In the midst of a crooked and perverse generation; that is, among the heathens, and those who are without. Observe, Where there is no true religion, little is to be expected but crookedness and perverseness; and the more crooked and perverse others are among whom we live, and the more apt to cavil, the more careful we should be to keep ourselves blameless and harmless. Abraham and Lot must not strive, because the Canaanite and Perizzite dwelt in the land, Gen 13:7. Among whom you shine as lights in the world. Christ is the light of the world, and good Christians are lights in the world. When God raises up a good man in any place, he sets up a light in that place. Or it may be read imperatively: Among whom shine you as lights: compare Mat 5:16, Let your light so shine before men. Christians should endeavour not only to approve themselves to God, but to recommend themselves to others, that they may also glorify God. They must shine as well as be sincere. - Holding forth the word of life, Phi 2:16. The gospel is called the word of life because it reveals and proposes to us eternal life through Jesus Christ. Life and immortality are brought to light by the gospel, Ti2 1:10. It is our duty not only to hold fast, but to hold forth the word of life; not only to hold it fast for our own benefit, but to hold it forth for the benefit of others, to hold it forth as the candlestick holds forth the candle, which makes it appear to advantage all around, or as the luminaries of the heavens, which shed their influence far and wide. This Paul tells them would be his joy: "That I may rejoice in the day of Christ; not only rejoice in your stedfastness, but in your usefulness." He would have them think his pains well bestowed, and that he had not run in vain, nor laboured in vain. Observe, (1.) The work of the ministry requires the putting forth of the whole man: all that is within us is little enough to be employed in it; as in running and labouring. Running denotes vehemence and vigour, and continual pressing forward; labour denotes constancy and close application. (2.) It is a great joy to ministers when they perceive that they have not run in vain, nor laboured in vain; and it will be their rejoicing in the day of Christ, when their converts will be their crown. What is our hope, or joy, or crown of rejoicing? Are not even you in the presence of our Lord Jesus Christ at his coming? For you are our glory and joy, Th1 2:19, Th1 2:20. The apostle not only ran and laboured for them with satisfaction, but shows that he was ready to suffer for their good (Phi 2:17): Yea, and if I be offered upon the sacrifice and service of your faith, I joy and rejoice with you all. He could reckon himself happy if he could promote the honour of Christ, the edification of the church, and the welfare of the souls of men; though it were not only by hazarding, but by laying down, his life: he could willingly be a sacrifice at their altars, to serve the faith of God's elect. Could Paul think it worth while to shed his blood for the service of the church, and shall we think it much to take a little pains? Is not that worth our labour which he thought worth his life? If I be offered, or poured out as the wine of the drink-offerings, spendomai. Ti2 4:6, I am now ready to be offered. He could rejoice to seal his doctrine with his blood (Phi 2:18): For the same cause also do you joy and rejoice with me. It is the will of God that good Christians should be much in rejoicing; and those who are happy in good ministers have a great deal of reason to joy and rejoice with them. If the minister loves the people, and is willing to spend and be spent for their welfare, the people have reason to love the minister and to joy and rejoice with him.

Philippians 2:17-24

17. Yea, and if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all.

17. Quin etiam si immoler super hostia et sacrificio fidei vestrae, gaudeo et congaudeo vobis omnibus.

18. For the same cause also do ye joy, and rejoice with me.

18. De hoc ipso gaudete, et congaudete mihi.

19. But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state.

19. Spero autem in Domino, Timotheum brevi me ad vos missurum, ut ego tranquillo sim animo, postquam statum vestrum cognoverim.

20. For I have no man likeminded, who will naturally care for your state.

20. Neminem enim habeo pari animo praeditum, qui germane res vestras curaturus sit.

21. For all seek their own, not the things which are Jesus Christ's.

21. Omnes enim quae sua sunt quaerunt: non quae sunt Christi Iesu.

22. But ye know the proof of him, that, as a son with the father, he hath served with me in the gospel.

22. Porro experimentum eius tenetis, quod tanquam cum patre filius, ita mecum servivit in Euangelium.

23. Him therefore I hope to send presently, so soon as I shall see how it will go with me.

23. Hunc igitur spero me missurum, simulac mea negotia videro.

24. But I trust in the Lord that I also myself shall come shortly.

24. Confido autem in Domino quod ipse quoque brevi sim venturus.

17 If I should be offered. [138] The Greek word is spendomai, and accordingly there appears to be an allusion to those animals, by the slaughter of which agreements and treaties were confirmed among the ancients. For the Greeks specially employ the term spondas to denote the victims by which treaties are confirmed. In this way, he calls his death the confirmation of their faith, which it certainly would be. That, however, the whole passage may be more clearly understood, he says that he offered sacrifice to God, when he consecrated them by the gospel. There is a similar expression in Romans 15:16; for in that passage he represents himself as a priest, who offers up the Gentiles to God by the gospel. Now, as the gospel is a spiritual sword for slaying victims, [139] so faith is, as it were, the oblation; for there is no faith without mortification, by means of which we are consecrated to God.

He makes use of the terms, kai leitourgian -- sacrifice and service, the former of which refers to the Philippians, who had been offered up to God; and the latter to Paul, for it is the very act of sacrificing. The term, it is true, is equivalent to administration, and thus it includes functions and offices of every kind; but here it relates properly to the service of God -- corresponding to the phrase made use of by the Latins -- operari sacris -- (to be employed in sacred rites [140] ) Now Paul says that he will rejoice, if he shall be offered up upon a sacrifice of this nature -- that it may be the more ratified and confirmed. This is to teach the gospel from the heart -- when we are prepared to confirm with our own blood what we teach.

From this, however, a useful lesson is to be gathered as to the nature of faith -- that it is not a vain thing, but of such a nature as to consecrate man to God. The ministers of the gospel have, also, here a singular consolation in being called priests of God, to present victims to him; [141] for with what ardor ought that man to apply himself to the pursuit of preaching, who knows that this is an acceptable sacrifice to God! The wretched Papists, having no knowledge of this kind of sacrifice, contrive another, which is utter sacrilege.

I rejoice with you, says he -- so that if it should happen that he died, they would know that this took place for their profit, and would receive advantage from his death.

18 Rejoice ye. By the alacrity which he thus discovers, he encourages the Philippians, and enkindles in them a desire to meet death with firmness, [142] inasmuch as believers suffer no harm from it. For he has formerly taught them that death would be gain to himself, (Philippians 1:21;) here, on the other hand, he is chiefly concerned that his death may not disconcert the Philippians. [143] He, accordingly, declares that it is no ground of sorrow; nay, that they have occasion of joy, inasmuch as they will find it to be productive of advantage. For, although it was in itself a serious loss to be deprived of such a teacher, it was no slight compensation that the gospel was confirmed by his blood. In the mean time, he lets them know that to himself personally death would be matter of joy. The rendering of Erasmus, taking it in the present tense, Ye rejoice, is altogether unsuitable.

19 But I hope. He promises them the coming of Timothy, that, from their expecting him, they may bear up more courageously, and not give way to impostors. For as in war an expectation of help animates soldiers, so as to keep them from giving way, so this consideration, too, was fitted to encourage greatly the Philippians: "There will one come very shortly, who will set himself in opposition to the contrivances of our enemies." But if the mere expectation of him had so much influence, his presence would exert a much more powerful effect. We must take notice of the condition [144] -- in respect of which he submits himself to the providence of God, forming no purpose, but with that leading the way, as assuredly it is not allowable to determine anything as to the future, except, so to speak, under the Lord's hand. When he adds, that I may be in tranquillity, he declares his affection towards them, inasmuch as he was so much concerned as to their dangers, that he was not at ease until he received accounts of their prosperity.

20 I have no man like-minded. While some draw another meaning from the passage, I interpret it thus: "I have no one equally well-affected for attending to your interests." For Paul, in my opinion, compares Timothy with others, rather than with himself, and he pronounces this eulogium upon him, with the express design that he may be the more highly esteemed by them for his rare excellence.

21 For all seek their own things. He does not speak of those who had openly abandoned the pursuit of piety, but of those very persons whom he reckoned brethren, nay, even those whom he admitted to familiar intercourse with him. These persons, he nevertheless says, were so warm in the pursuit of their own interests, that they were unbecomingly cold in the work of the Lord. It may seem at first view as if it were no great fault to seek one's own profit; but how insufferable it is in the servants of Christ, appears from this, that it renders those that give way to it utterly useless. For it is impossible that the man who is devoted to self, should apply himself to the interests of the Church. Did then, you will say, Paul cultivate the society of men that were worthless and mere pretenders? I answer, that it is not to be understood, as if they had been intent exclusively on their own interests, and bestowed no care whatever upon the Church, but that, taken up with their own individual interests, they were to some extent negligent to the promotion of the public advantage of the Church. For it must necessarily be, that one or other of two dispositions prevails over us -- either that, overlooking ourselves, we are devoted to Christ, and those things that are Christ's, or that, unduly intent on our own advantage, we serve Christ in a superficial manner.

From this it appears, how great a hinderance it is to Christ's ministers to seek their own interests. Nor is there any force in these excuses: "I do harm to no one" -- "I must have a regard, also, to my own advantage" -- "I am not so devoid of feeling as not to be prompted by a regard to my own advantage." For you must give up your own right if you would discharge your duty: a regard to your own interests must not be put in preference to Christ's glory, or even placed upon a level with it. Whithersoever Christ calls you, you must go promptly, leaving off all other things. Your calling ought to be regarded by you in such a way, that you shall turn away all your powers of perception from everything that would impede you. It might be in your power to live elsewhere in greater opulence, but God has bound you to the Church, which affords you but a very moderate sustenance: you might elsewhere have more honor, but God has assigned you a situation, in which you live in a humble style: [145] you might have elsewhere a more salubrious sky, or a more delightful region, but it is here that your station is appointed. You might wish to have to do with a more humane people: you feel offended with their ingratitude, or barbarity, or pride; in short, you have no sympathy with the disposition or the manners of the nation in which you are, but you must struggle with yourself, and do violence in a manner to opposing inclinations, that you may [146] keep by the trade you have got; [147] for you are not free, or at your own disposal. In fine, forget yourself, if you would serve God.

If, however, Paul reproves so severely those who were influenced by a greater concern for themselves than for the Church, what judgment may be looked for by those who, while altogether devoted to their own affairs, make no account of the edification of the Church? However they may now flatter themselves, God will not spare them. An allowance must be given to the ministers of the Church to seek their own interests, so as not to be prevented from seeking the kingdom of Christ; but in that case they will not be represented as seeking their own interests, as a man's life is estimated according to its chief aim. When he says all, we are not to understand the term denoting universality, as though it implied that there was no exception, for there were others also, such as Epaphroditus, [148] but there were few of these, and he ascribes to all what was very generally prevalent.

When, however, we hear Paul complaining, that in that golden age, in which all excellences flourished, that there were so few that were rightly affected, [149] let us not be disheartened, if such is our condition in the present day: only let every one take heed to himself, that he be not justly reckoned to belong to that catalogue. I should wish, however, that Papists would answer me one question -- where Peter was at that time, for he must have been at Rome, if what they say is true. O the sad and vile description that Paul gave of him! They utter, therefore, mere fables, when they pretend that he at that time presided over the Church of Rome. Observe, that the edification of the Church is termed the things of Christ, because we are truly engaged in his work, when we labor in the cultivation of his vineyard.

22 But the proof. It is literally, ye know the proof of him, unless you prefer to understand it in the imperative mood, know ye; (for there had scarcely been opportunity during that short time to make trial,) but this is not of great moment. What is chiefly to be noticed is, that he furnishes Timothy with an attestation of fidelity and modesty. In evidence of his fidelity, he declares, that he had served with him in the gospel, for such a connection was a token of true sincerity. In evidence of his modesty, he states, that he had submitted to him as to a father. It is not to be wondered, that this virtue is expressly commended by Paul, for it has in all ages been rare. At the present day, where will you find one among the young that will give way to his seniors, even in the smallest thing? to such an extent does impertinence triumph and prevail in the present age! In this passage, as in many others, we see how diligently Paul makes it his aim to put honor upon pious ministers, and that not so much for their own sakes, as on the ground of its being for the advantage of the whole Church, that such persons should be loved and honored, and possess the highest authority.

24 I trust that I myself. He adds this, too, lest they should imagine that anything had happened to change his intention as to the journey of which he had previously made mention. At the same time, he always speaks conditionally -- If it shall please the Lord. For although he expected deliverance from the Lord, yet there having been, as we have observed, no express promise, this expectation was by no means settled, but was, as it were, suspended upon the secret purpose of God.

Footnotes:

[138] Paul's statement here is interpreted by Dr. John Brown as equivalent to the following: -- "If my life be poured out as a libation over your conversion to Christ, I joy and rejoice with you all.' It could not be better sacrificed than in the cause of his glory and your salvation." -- Brown's Discourses and Sayings of our Lord illustrated, vol. 3 p. 379. -- Ed.

[139] "Pour tuer les bestes qu'on doit sacrifier;" -- "For killing the animals that ought to be sacrificed."

[140] See Liv. 50:1, c. 31, ad fin. -- Ed.

[141] "Pour luy offrir en sacrifice les ames des fideles;" -- "To offer to him in sacrifice the souls of the believers."

[142] "Les enflambe a mourir constamment, et receuoir la mort d'vn coeur magnanime;" -- "Enkindles them to die with firmness, and meet death with magnanimity."

[143] "Que sa mort ne trouble et estonne les Philippians;" -- "That his death may not distress and alarm the Philippians."

[144] "En ces mots, au Seigneur Jesus, il faut noter la condition;" -- "In these words, in the Lord Jesus, we must notice the condition."

[145] "Sans estre en plus grande reputation;" -- "Without being in very great reputation."

[146] "En sorte que tu to contentes du lieu qui t'est ordonn?, et que t'employes a ta charge;" -- "So as to content yourself with the place that is appointed for you, and employ yourself in your own department."

[147] See Calvin on the Corinthians, [7]vol. 1, p. 249.

[148] "Car il y en auoit d'autres qui auoyent plus grand soin de l'Eglise de Dieu, que d'eux-mesmes, comme Epaphrodite;" -- "For there were others of them that had greater concern as to the Church of God, than as to themselves, such as Epaphroditus."

[149] "Qu'il y auoit si peu de gens sages et qui eussent vn coeur entier a nostre Seigneur;" -- "That there were so few persons that were wise, and had devotedness of heart to our Lord."

For the same cause also do ye joy - Should I be thus offered, as I shall rejoice in it, do ye also rejoice that I am counted worthy of this high honor.

For the same cause also do ye joy and rejoice with me. He would not have them be sorrowful, should they hear of his death for the sake of the Gospel, and of his blood being poured out in such a cause, since it was as a libation on their faith, and for the confirmation of it, and would be gain to Christ, and his interest, and to the apostle also: and therefore they should be so far from indulging grief and sorrow on that account, that they should rather joy and rejoice with him, who was ready to be offered up, or poured out; since he had run out his race, and that not in vain, but to so good a purpose, and especially among them.

For the same cause also do ye joy; he expects the like affection and sympathy in every one of them, that upon the account of his sufferings they would the more readily, cheerfully, and courageously believe in and suffer for Christ: considering the difference between death threatened by man, for our sticking close to God, , and denounced for slipping aside from God, in whole or in part, .

And rejoice with me; and that would be a congratulation of him, who should account their being established in the faith with mutual love and unity, a fulfilling of his faith, as before, .