1Cor 15:58, 2Cor 7:1, 9, 12:19, Phili 2:12, 4:1 | Barnes | STEP | Verse 58. Therefore, my beloved brethren . In view of the great and glorious truths which have been revealed to us respecting the resurrection. Paul closes the whole of this important discussion with an exhortation to that firmness in the faith which ought to result from truths so glorious, and from hopes so elevated as these truths are fitted to impart. The exhortation is so plain, that it needs little explanation; it so obviously follows from the argument which Paul had pursued, that there is little need to attempt to enforce it. Be ye steadfast . εδραιοι, from εδρα. Seated, sedentary, (Robinson;) perhaps with an allusion to a statue , (Bloomfield;) or perhaps to wrestling, and to standing one's ground, (Wolf.) Whatever may be the allusion, the sense is clear. Be firm, strong, confident in the faith, in view of the truth that you will be raised up. Be not shaken or agitated with the strifes; the temptations, and the cares of life. Be fixed in the faith, and let not the power of sin, or the sophistry of pretended philosophy, or the arts of the enemy of the soul, seduce you from the faith of the gospel. Unmoveable . Firm, fixed, stable, unmoved. This is probably a stronger expression than the former, though meaning substantially the same thing--that we are to be firm and unshaken in our Christian hopes, and in our faith in the gospel. Always abounding in the work of the Lord . Always engaged in doing the will of God; in promoting his glory, and advancing his kingdom. The phrase means, not only to be engaged in this, but to be engaged diligently, laboriously; excelling in this. The "work of the Lord" here means, that which the Lord requires; all the appropriate duties of Christians. Paul exhorts them to practise every Christian virtue, and to do all that they could do to further the gospel among men. Forasmuch as ye know . Greek, Knowing . You know it by the arguments which have been urged for the truth of the gospel; by your deep conviction that that gospel is true. Your labour is not in vain . It will be rewarded. It is not as if you were to die and never live again. There will be a resurrection, and you will be suitably recompensed then. What you do for the honour of God will not only be attended with an approving conscience, and with happiness here, but will be met with the glorious and eternal rewards of heaven. In the Lord . This probably means, "Your labour or work in the Lord--i. e., in the cause of the Lord--will not be in vain." And the sentiment of the whole verse is, that the hope of the resurrection and of future glory should stimulate us to great and self-denying efforts in honour of Him who has revealed that doctrine, and who purposes graciously to reward us there. Other men are influenced and excited to great efforts by the hope of honour, pleasure, or wealth. Christians should be excited to toil and self-denial by the prospect of immortal glory; and by the assurance that their hopes are not in vain, and will not deceive them. Thus closes this chapter of inimitable beauty, and of unequalled power of argumentation. Such is the prospect which is before the Christian. He shall indeed die like other men. But his death is a sleep--a calm, gentle, undisturbed sleep, in the expectation of being again awaked to a brighter day, . He has the assurance that his Saviour rose, and that his people shall therefore also rise, . He encounters peril, and privation, and persecution; he may be ridiculed and despised; he may be subjected to danger, or doomed to fight with wild beasts, or to contend with men who resemble wild beasts; he may be doomed to the pains and terrors of a martyrdom at the stake; but he has the assurance that all these are of short continuance, and that before him there is a world of eternal glory, . He may be poor, unhonoured, and apparently without an earthly friend or protector, but his Saviour and Redeemer reigns, . He may be opposed by wicked men, and his name slandered, and body tortured, and his peace marred, but his enemies shall all be subdued, . He will himself die, and sleep in his grave, but he shall live again, . He has painful proof that his body is corruptible, but it will be incorruptible; that it is now vile, but it will be glorious; that it is weak, frail, feeble, but it will yet be strong, and no more subject to disease or decay, . And he will be brought under the power of death, but death shall be robbed of its honours, and despoiled of its triumph. Its sting from the saint is taken away, and it is changed to a blessing. It is now not the dreaded monster, the king of terrors; it is a friend that comes to remove him from a world of toil to a world of rest; from a life of sin to a life of glory. The grave is not to him the gloomy abode , the permanent resting-place of his body; it is a place of rest for a little time; grateful like the bed of down to a wearied frame, where he may lie down and repose after the fatigues of the day, and gently wait for the morning. He has nothing to fear in death; nothing to fear in the dying pang, the gloom, the chill, the sweat, the paleness, the fixedness of death; nothing to fear in the chillness, the darkness, the silence, the corruption of the grave. All this is in the way to immortality, and is closely and indissolubly connected with immortality, . And in view of all this, we should be patient, faithful, laborious, self-denying; we should engage with zeal in the work of the Lord; we should calmly wait till our change come, . No other system of religion has any such hopes as this; no other system does anything to dispel the gloom, or drive away the horrors of the grave. How foolish is the man who rejects the gospel-- the only system which brings life and immortality to light! How foolish to reject the doctrine of the resurrection, and to lie down in the grave without peace, without hope, without any belief that there will be a world of glory; living without God, and dying like the brute. And yet infidelity seeks and claims its chief triumphs in the attempt to convince poor dying man that he has no solid ground of hope; that the universe is "without a Father and without a God;" that the grave terminates the career of man for ever; and that in the grave he sinks away to eternal annihilation. Strange that man should seek such degradation! Strange that all men, conscious that they must die, do not at once greet Christianity as their best friend, and hail the doctrine of the future state, and of the resurrection, as that which is adapted to meet the deeply-felt evils of this world; to fill the desponding mind with peace; and to sustain the soul in the temptations and trials of life, and in the gloom and agony of death! (f) "be ye steadfast"

1 Corinthians 15:58

Verse 58. Therefore, my beloved brethren. In view of the great and glorious truths which have been revealed to us respecting the resurrection. Paul closes the whole of this important discussion with an exhortation to that firmness in the faith which ought to result from truths so glorious, and from hopes so elevated as these truths are fitted to impart. The exhortation is so plain, that it needs little explanation; it so obviously follows from the argument which Paul had pursued, that there is little need to attempt to enforce it.

Be ye steadfast. εδραιοι, from εδρα. Seated, sedentary, (Robinson;) perhaps with an allusion to a statue, (Bloomfield;) or perhaps to wrestling, and to standing one's ground, (Wolf.) Whatever may be the allusion, the sense is clear. Be firm, strong, confident in the faith, in view of the truth that you will be raised up. Be not shaken or agitated with the strifes; the temptations, and the cares of life. Be fixed in the faith, and let not the power of sin, or the sophistry of pretended philosophy, or the arts of the enemy of the soul, seduce you from the faith of the gospel.

Unmoveable. Firm, fixed, stable, unmoved. This is probably a stronger expression than the former, though meaning substantially the same thing--that we are to be firm and unshaken in our Christian hopes, and in our faith in the gospel.

Always abounding in the work of the Lord. Always engaged in doing the will of God; in promoting his glory, and advancing his kingdom. The phrase means, not only to be engaged in this, but to be engaged diligently, laboriously; excelling in this. The "work of the Lord" here means, that which the Lord requires; all the appropriate duties of Christians. Paul exhorts them to practise every Christian virtue, and to do all that they could do to further the gospel among men.

Forasmuch as ye know. Greek, Knowing. You know it by the arguments which have been urged for the truth of the gospel; by your deep conviction that that gospel is true.

Your labour is not in vain. It will be rewarded. It is not as if you were to die and never live again. There will be a resurrection, and you will be suitably recompensed then. What you do for the honour of God will not only be attended with an approving conscience, and with happiness here, but will be met with the glorious and eternal rewards of heaven.

In the Lord. This probably means, "Your labour or work in the Lord--i. e., in the cause of the Lord--will not be in vain." And the sentiment of the whole verse is, that the hope of the resurrection and of future glory should stimulate us to great and self-denying efforts in honour of Him who has revealed that doctrine, and who purposes graciously to reward us there. Other men are influenced and excited to great efforts by the hope of honour, pleasure, or wealth. Christians should be excited to toil and self-denial by the prospect of immortal glory; and by the assurance that their hopes are not in vain, and will not deceive them.

Thus closes this chapter of inimitable beauty, and of unequalled power of argumentation. Such is the prospect which is before the Christian. He shall indeed die like other men. But his death is a sleep--a calm, gentle, undisturbed sleep, in the expectation of being again awaked to a brighter day, 1Cor 15:6. He has the assurance that his Saviour rose, and that his people shall therefore also rise, 1Cor 15:12-20. He encounters peril, and privation, and persecution; he may be ridiculed and despised; he may be subjected to danger, or doomed to fight with wild beasts, or to contend with men who resemble wild beasts; he may be doomed to the pains and terrors of a martyrdom at the stake; but he has the assurance that all these are of short continuance, and that before him there is a world of eternal glory, 1Cor 15:29-32. He may be poor, unhonoured, and apparently without an earthly friend or protector, but his Saviour and Redeemer reigns, 1Cor 15:25. He may be opposed by wicked men, and his name slandered, and body tortured, and his peace marred, but his enemies shall all be subdued, 1Cor 15:26,27. He will himself die, and sleep in his grave, but he shall live again, 1Cor 15:22,23. He has painful proof that his body is corruptible, but it will be incorruptible; that it is now vile, but it will be glorious; that it is weak, frail, feeble, but it will yet be strong, and no more subject to disease or decay, 1Cor 15:42,43. And he will be brought under the power of death, but death shall be robbed of its honours, and despoiled of its triumph. Its sting from the saint is taken away, and it is changed to a blessing. It is now not the dreaded monster, the king of terrors; it is a friend that comes to remove him from a world of toil to a world of rest; from a life of sin to a life of glory. The grave is not to him the gloomy abode, the permanent resting-place of his body; it is a place of rest for a little time; grateful like the bed of down to a wearied frame, where he may lie down and repose after the fatigues of the day, and gently wait for the morning. He has nothing to fear in death; nothing to fear in the dying pang, the gloom, the chill, the sweat, the paleness, the fixedness of death; nothing to fear in the chillness, the darkness, the silence, the corruption of the grave. All this is in the way to immortality, and is closely and indissolubly connected with immortality, 1Cor 15:55-57. And in view of all this, we should be patient, faithful, laborious, self-denying; we should engage with zeal in the work of the Lord; we should calmly wait till our change come, 1Cor 15:58. No other system of religion has any such hopes as this; no other system does anything to dispel the gloom, or drive away the horrors of the grave. How foolish is the man who rejects the gospel-- the only system which brings life and immortality to light! How foolish to reject the doctrine of the resurrection, and to lie down in the grave without peace, without hope, without any belief that there will be a world of glory; living without God, and dying like the brute. And yet infidelity seeks and claims its chief triumphs in the attempt to convince poor dying man that he has no solid ground of hope; that the universe is "without a Father and without a God;" that the grave terminates the career of man for ever; and that in the grave he sinks away to eternal annihilation. Strange that man should seek such degradation! Strange that all men, conscious that they must die, do not at once greet Christianity as their best friend, and hail the doctrine of the future state, and of the resurrection, as that which is adapted to meet the deeply-felt evils of this world; to fill the desponding mind with peace; and to sustain the soul in the temptations and trials of life, and in the gloom and agony of death!

(f) "be ye steadfast" 2Pet 3:14

2 Corinthians 7:1

Introduction to 2nd Corinthians Chapter 7

THE first verse of this chapter properly belongs to the previous chapter, and should have been attached to that. It is an exhortation made in view of the promises there referred to, to make every effort to obtain perfect purity, and to become entirely holy.

In 2Cor 7:2,3, he entreats the Corinthians, in accordance with the wish which he had expressed in 2Cor 6:13, to receive him as a teacher and a spiritual father; as a faithful apostle of the Lord Jesus. To induce them to do this, he assures them that he had given them, at no time, any occasion of offence. He had injured no man; he had wronged no man. Possibly some might suppose that he had injured them by the sternness of his requirements in forbidding them to contract friendships and alliances with infidels; or in the case of discipline in regard to the incestuous person. But he assures them that all his commands had been the fruit of most tender love for them, and that he was ready to live and die with them.

The remainder of the chapter (2Cor 7:4-15) is occupied mainly in stating the joy which he had at the evidence which they had given that they were ready to obey his commands. He says, therefore, (2Cor 7:4,) that he was full of comfort and joy; and that in all his tribulation, the evidence of their obedience had given him great and unfeigned satisfaction. In order to show them the extent of his joy, he gives a pathetic description of the anxiety of mind which he had on the subject; his troubles in Macedonia, and particularly his distress on not meeting with Titus as he had expected, 2Cor 7:5. But this distress had been relieved by his coming, and by the evidence which was furnished through him that they were ready to yield obedience to his commands, 2Cor 7:6,7. This joy was greatly increased by his hearing from Titus the effect which his former epistle to them had produced, 2Cor 7:8-13. He had felt deep anxiety in regard to that. He had even regretted, it would seem, (2Cor 7:8,) that he had sent it. He had been deeply pained at the necessity of giving them pain, 2Cor 7:8. But the effect had been all that he had desired; and when he learned from Titus the effect which it had produced--the deep repentance which they had evinced, and the thorough reformation which had occurred, (2Cor 7:9-11,) he had great occasion to rejoice that he had sent the epistle to them. This new and distinguished instance of their obedience had given him great joy, and confirmed him in the proof that they were truly attached to him. The apostle adds, in the conclusion of the chapter, that his joy was greatly increased by the joy which Titus manifested, and his entire satisfaction in the conduct of the Corinthians, and the treatment which he had received from them, 2Cor 7:13 so that though he Paul, had often had occasion to speak in the kindest terms of the Corinthians, all that he had ever said in their favour Titus had realized in his own case 2Cor 7:14 and the affection of Titus for them had been greatly increased by his visit to them, 2Cor 7:15. The whole chapter, therefore, is eminently adapted to produce good feeling in the minds of the Corinthians toward the apostle, and to strengthen the bonds of their mutual attachment.

Verse 1. Having therefore these promises. The promises referred to in 2Cor 6:17,18; the promise that God would be a Father, a Protector, and a Friend. The idea is, that as we have a promise that God would dwell in us, that he would be our God, that he would be to us a Father, we should remove from us whatever is offensive in his sight, and become perfectly holy.

Let us cleanse ourselves. Let us purify ourselves. Paul was not afraid to bring into view the agency of Christians themselves in the work of salvation. He therefore says, "let us purify ourselves," as if Christians had much to do; as if their own agency was to be employed; and as if their purifying was dependent on their own efforts. While it is true that all purifying influence and all holiness proceed from God, it is also true that the effect of all the influences of the Holy Spirit is to excite us to diligence, to purify our own hearts, and to urge us to make strenuous efforts to overcome our own sins. He who expects to be made pure without any effort of his own, will never become pure; and he who ever becomes holy, will become so in consequence of strenuous efforts to resist the evil of his own heart, and to become like God. The argument here is, that we have the promises of God to aid us. We do not go about the work in our own strength. It is not a work in which we are to have no aid. But it is a work which God desires, and where he will give us all the aid which we need.

From all filthiness of the flesh. The noun here used (μολυσμου) occurs nowhere else in the New Testament. The verb occurs in 1Cor 8:7, Rev 3:4, 14:4; and means to stain, defile, pollute, as a garment; and the word here used means a soiling, hence defilement, pollution, and refers to the defiling and corrupting influence of fleshly desires and carnal appetites. The filthiness of the flesh here denotes, evidently, the gross and corrupt appetites and passions of the body, including all such actions of all kinds as are inconsistent with the virtue and purity with which the body, regarded as the temple of the Holy Ghost, should be kept holy--all such passions and appetites as the Holy Spirit of God would not produce.

And spirit. By "filthiness of the spirit," the apostle means, probably, all the thoughts or mental associations that defile the man. Thus the Saviour (Mt 15:19) speaks of evil thoughts, etc., that proceed out of the heart, and that pollute the man. And probably Paul here includes all the sins and passions which appertain particularly to mind or to the soul rather than to carnal appetites--such as the desire of revenge, pride, avarice, ambition, etc. These are in themselves as polluting and defiling as the gross sensual pleasures. They stand as much in the way of sanctification, they are as offensive to God, and they prove as certainly that the heart is depraved, as the grossest sensual passions. The main difference is, that they are more decent in the external appearance; they can be better concealed; they are usually indulged by a more elevated class in society; but they are not the less offensive to God. It may be added, also, that they are often conjoined in the same person; and that the man who is defiled in his "spirit"is often a man most corrupt and sensual in his "flesh." Sin sweeps with a desolating influence through the whole frame; and it usually leaves no part unaffected, though some part may be more deeply corrupted than others.

Perfecting. This word (επιτελουντες) means, properly, to bring to an end, to finish, complete. The idea here is, that of carrying it out to the completion. Holiness had been commenced in the heart; and the exhortation of the apostle is, that they should make every effort that it might be complete in all its parts. He does not say that this work of perfection had ever been accomplished--nor does he say that it had not been. He only urges the obligation to make an effort to be entirely holy; and this obligation is not affected by the inquiry whether any one has been or has not been perfect. It is an obligation which results from the nature of the law of God, and his unchangeable claims on the soul. The fact that no one has been perfect does not relax the claim; the fact that no one will be in this life, does not weaken the obligation. It proves only the deep and dreadful depravity of the human heart, and should humble us under the stubbornness of guilt. The obligation to be perfect is one that is unchangeable and eternal. See Mt 5:48, 1Pet 1:15. Tindal renders this, "And grow up to full holiness in the fear of God." The unceasing and steady aim of every Christian should be perfection--perfection in all things--in the love of God, of Christ, of man; perfection of heart, and feeling, and emotion; perfection in his words, and plans, and dealings with men; perfection in his prayers, and in his submission to the will of God. No man can be a Christian who does not sincerely desire it, and who does not constantly aim at it. No man is a friend of God who can acquiesce in a state of sin, and who is satisfied and contented that he is not as holy as God is holy. And any man who has no desire to be perfect as God is, and who does not make it his daily and constant aim to be as perfect as God, may set it down as demonstrably certain that he has no true religion, How can a man be a Christian who is willing to acquiesce in a state of sin, and who does not desire to be just like his Master and Lord? In the fear of God. Out of fear and reverence of God. From a regard to his commands, and a reverence for his name. The idea seems to be, that we are always in the presence of God; we are professedly under his law; and we should be awed and restrained by a sense of his presence from the commission of sin, and from indulgence in the pollutions of the flesh and spirit. There are many sins that the presence of a child will restrain a man from committing; and how should the conscious presence of a holy God keep us from sin! If the fear of a man or of a child will restrain us, and make us attempt to be holy and pure, how should the fear of the all-present and the all-seeing God keep us, not only from outward sins, but from polluted thoughts and unholy desires!

(a) "these promises" 2Cor 6:17,18, 1Jn 3:3 (b) "filthiness" Ps 51:10, Eze 36:25,26, 1Jn 1:7,9 (*) "filthiness" "defilement"

2 Corinthians 7:9

Verse 9. Now I rejoice, not that ye were made sorry, etc. I have no pleasure in giving pain to any one, or in witnessing the distress of any. When men are brought to repentance under the preaching of the gospel, the ministers of the gospel do not find pleasure in their grief as such. They are not desirous of making men unhappy by calling them to repentance, and they have no pleasure in the deep distress of mind which is often produced by their preaching, in itself considered. It is only because such sorrow is an indication of their return to God, and will be followed by happiness and by the fruits of good living, that they find any pleasure in it, or that they seek to produce it.

But that ye sorrowed to repentance: It was not mere grief; it was not sorrow producing melancholy, gloom, or despair; it was not sorrow which led you to be angry at him who had reproved you for your errors--as is sometimes the case with the sorrow that is produced by reproof; but it was sorrow that led to a change and reformation. It was sorrow that was followed by a putting away of the evil for the existence of which there had been occasion to reprove you. The word here rendered "repentance" (μετανοιαν) is a different word from that which, in 2Cor 7:8, is rendered, "I did repent," and indicates a different state of mind. It properly means a change of mind or purpose. Comp. Heb 12:17. It denotes a change for the better; a change of mind that is durable and productive in its consequences; a change which amounts to a permanent reformation. See Campbell's Diss. ut supra. The sense here is, that it produced a change, a reformation. It was such sorrow for their sin as to lead them to reform, and to put away the evils which had existed among them. It was this fact, and not that they had been made sorry, that led Paul to rejoice.

After a godly manner. Marg., "According to God." 2Cor 7:10.

That ye might receive damage by us in nothing. The Greek word rendered "receive damage" (ζημιωθητε) means, properly, to bring loss upon any one; to receive loss or detriment. 1Cor 3:15. Comp. Php 3:8. The sense here seems to be, "So that on the whole no real injury was done you in any respect by me. You were indeed put to pain and grief by my reproof. You sorrowed. But it has done you no injury on the whole. It has been a benefit to you. If you had not reformed; if you had been pained without putting away the sins for which the reproof was administered; if it had been mere grief without any proper fruit, you might have said that you would have suffered a loss of happiness, or you might have given me occasion to inflict severer discipline. But now you are gainers in happiness by all the sorrow which I have caused. Sinners are gainers in happiness, in the end, by all the pain of repentance produced by the preaching of the gospel. No man suffers loss by being told of his faults if he repents; and men are under the highest obligations to those faithful ministers and other friends who tell them of their errors, and who are the means of bringing them to true repentance.

(*) "sorry" "grieved you" (1) "after a godly manner" "For a short time only"

2 Corinthians 12:19

Verse 19. Again, think ye that we excuse ourselves unto you? 2Cor 5:12. The sense is, do not suppose that this is said from mere anxiety to obtain your favour, or to ingratiate ourselves into your esteem. This is said doubtless to keep himself from the suspicion of being actuated by improper motives, he had manifested great solicitude certainly in the previous chapters to vindicate his character; but he here says that it was not from a mere desire to show them that his conduct was right; it was from a desire to honour Christ.

We speak before God in Christ. We declare the simple and undisguised truth as in the presence of God. I have no mere desire to palliate my conduct; I disguise nothing; I conceal nothing; I say nothing for the mere purpose of self-vindication; but I can appeal to the Searcher of hearts for the exact truth of all that I say. The phrase "before God in Christ" means, probably, "I speak as in the presence of God and as a follower of Christ, as a Christian man." It is the solemn appeal of a Christian to his God for the truth of what he said, and a solemn asseveration that what he said was not for the mere purpose of excusing or apologizing for (Greek) his conduct.

But we do all things, dearly beloved, for your edifying. All that I have done has been for your welfare. My vindication of my character, and my effort to disabuse you of your prejudices, have been that you might have unwavering confidence in the gospel, and might be built up in holy faith. On the word edify, Rom 14:19, 1Cor 8:1; 1Cor 10:23.

(*) "excuse" "defend" (c) "ourselves" 2Cor 5:12

Philippians 2:12

Verse 12. Wherefore, my beloved, as ye have always obeyed. The Philippians had from the beginning manifested a remarkable readiness to show respect to the apostle, and to listen to his teaching. This readiness he more than once refers to and commends. He still appeals to them, and urges them to follow his counsels, that they might secure their salvation.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(a) "work out" Prov 10:16, Jn 6:27-29, Heb 4:11, 2Pet 1:5-10

Philippians 4:1

Philippians CHAPTER 4

ANALYSIS OF THE CHAPTER.

THIS chapter comprises the following points :--

I. Exhortations.

II. Solemn commands to live as became Christians.

III. The expression of a grateful acknowledgment of the favours which he had received from them; and,

IV. The customary salutations.

I. Exhortations, Php 4:1-3.

(1.) He exhorts them to stand fast in the Lord, Php 4:1

(2.) He entreats Euodias and Syntyche, who appear to have been alienated from each other, to be reconciled, Php 4:2

(3.) He entreats one whom he calls a "true yokefellow" to render assistance to those women who had laboured with him in the gospel, Php 4:3.

II. Commands, Php 4:4-9. He commands them to rejoice in the Lord always, Php 4:4; to let their moderation be known to all, Php 4:5; to have no anxiety about worldly matters, but in all their necessities to go to God. Php 4:6,7; and to do whatever was honest, just, pure, lovely, and of good report, Php 4:8,9.

III. A grateful acknowledgment of their kindness, Php 4:10-19. He says that their care of him had been manifested again, in such away as to be highly grateful to his feelings, Php 4:10. He did not indeed say that he had suffered, for he had learned, in whatever state he was, to be content, Php 4:11-13; but they had shown a proper spirit in endeavouring to relieve his necessities, Php 4:14. He remarks that their church was the only one that had aided him when he was in Macedonia, and that they had sent to him more than once when he was in Thessalonica; and says that their favour now was an offering acceptable to God, who would abundantly reward them, Php 4:15-20.

IV. Salutations, Php 4:21-23.

Verse 1. Therefore, my brethren dearly beloved and longed for. Doddridge unites this verse with the previous chapter, and supposes that it is the proper close of the solemn statement which the apostle makes there. The word therefore ωστε has undoubted reference to the remarks made there; and the meaning is, that in view of the fact that there were many professed Christians who were not sincere-- that the "citizenship" of all true Christians was in heaven, and that Christians looked for the coming of the Lord Jesus, who would make them like to himself, the apostle exhorts them to stand fast ill the Lord. The accumulation of epithets of endearment in this verse shows his tender regard for them, and is expressive of his earnest solicitude for their welfare, anti his deep conviction of their danger. The term "longed for" is expressive of strong affection. Php 1:8, 2:26.

My joy. The source of my joy. He rejoiced in the fact that they had been converted under him; and in their holy walk and theft friendship. Our chief joy is in our friends; and the chief happiness of a minister of the gospel is in the pure lives of those to whom he ministers. See 3Jn 1:4.

And crown. Comp. 1Thes 2:19. The word crown means a circlet, chaplet, or diadem,

(1.) as the emblem of royal dignity-- the symbol of office;

(2.) as the prize conferred on victors in the public games, 1Cor 9:25; and hence as an emblem of the rewards of a future life, 2Ti 4:8, Jas 1:12, 1Pet 5:4;

(3) anything that is an ornament or honour, as one glories in a crown Comp. Pr 12:4, "A virtuous woman is a crown to her husband;" Prov 14:24, "The crown of the wise is their riches;" Prov 16:31, "The hoary head is a crown of glory; Prov 17:6, "Children's children are the crown of old men." The idea here is, that the church at Philippi was that in which the apostle gloried. He regarded it as a high honour to have been the means of founding such a church, and he looked upon it with the same interest with which a monarch looks upon the diadem which he wears.

So stand fast in the Lord. In the service of the Lord, and in the strength which he imparts. Eph 6:13, Eph 6:14.