《The Biblical Illustrator – Philippians (Ch.0~2)》(A Compilation)
General Introduction
Over 34,000 pages in its original 56 volume printing, the Biblical Illustrator is a massive compilation of treatments on 10,000 passages of Scripture. It is arranged in commentary form for ease of use in personal study and devotion, as well as sermon preparation.
Most of the content of this commentary is illustrative in nature, and includes from hundreds of famous authors of the day such as Dwight L. Moody, Charles Spurgeon, J. C. Ryle, Charles Hodge, Alexander MacLaren, Adam Clark, Matthew Henry, and many more. The collection also includes lesser known authors published in periodicles and smaller publications popular in that ara. Unlike modern publishers, Exell was apparently not under any pressure to consolidate the number of pages.
While this commentary is not known for its Greek or Hebrew exposition, the New Testament includes hundreds of references to, and explanations of, Greek words.
Joseph S. Exell edited and compiled the 56 volume Biblical Illustrator commentary. You will recognize him as the co-editor of the famous Pulpit Commentary (this commentary is even larger than the Pulpit Commentary). This remarkable work is the triumph of a life devoted to Biblical research and study. Assisted by a small army of students, the Exell draws on the rich stores of great minds since the beginning of New Testament times.
The Biblical Illustrator brings Scripture to life in a unique, illuminating way. While other commentaries explain a Bible passage doctrinally, this work illustrates the Bible with a collection of:
- illustrations
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- geography
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for nearly every verse in the Bible. This massive commentary was originally intended for preachers needing help with sermon preperation (because who else in that day had time to wade through such a lengthy commentary?). But today, the Biblical Illustrator provides life application, illumination, inspiriation, doctrine, devotion, and practical content for all who teach, preach, and study the Bible.
00 Overview
PHILIPPIANS
INTRODUCTION
I. The circumstances of the writer--Julius (Acts 28:16) having given up his prisoner to Burrus the Praetorian Prefect, whose duty it was to keep in custody all persons who were to be tried before the Emperor, that official, instead of confining Paul within the walls of the Praetorian Barrack, indulgently permitted him to reside in his own hired house. We must not forget, however, that he was still a prisoner under military custody, chained by the arm day and night to one of the imperial bodyguard--and thus subjected to the rudeness and caprice of an insolent soldiery. This severity, however, was indispensable according to Roman law; and he received every indulgence which it was in the power of the prefect to grant (Acts 28:30-31). In the absence of his accusers the progress of the apostle’s trial was necessarily suspended, for the Roman courts required the personal presence of the prosecutor; and the trial itself, from the distance from which the witnesses would have to be summoned, the nature of Roman legal procedure, and the adjournments to suit the Emperor’s convenience might well occupy a period extending from August A.D. 61 to the beginning of A.D. 63. Meanwhile the prisoner had a wide sphere of action. Not only “the crowd which pressed upon him daily,” but “the care of all the Churches” demanded his constant vigilance. Though tied down to a single spot he kept up a constant intercourse, by his delegates, with his converts throughout the empire, and with other Gentile Churches who had not seen his face in the flesh. Luke, his fellow traveller, remained with him during his bondage; Timotheus, his beloved son in the faith, ministered to him at Rome, as he had done in Asia, Macedonia, and Achaia. Tychicus, who had formerly borne him company from Corinth to Ephesus, is now at hand to carry his letters to the shores they had visited together. Mark it is delightful to find now ministering obediently to the very apostle who had once repudiated his services, and persevering in his fidelity to the end. Demas, on the other hand, is now a faithful “fellow labourer” of the apostle, but in a few years we shall find that he had “forsaken” him, “having loved this present world.” Among the rest of St. Paul’s companions there were two whom he distinguishes by the honourable title of “fellow prisoners.” One of these is Aristarchus, the other Epaphras. With regard to the former we know that he was a Macedonian of Thessalonica, whose life was endangered by the mob at Ephesus, and who embarked with St. Paul at Caesarea. The other was a Colossian who must not be identified with the Philippian Epaphroditus, another of St. Paul’s fellow labourers. But of all the disciples now ministering to St. Paul none has a greater interest than the fugitive slave Onesimus who was returned to his master as a “brother beloved.” (Conybeare and Howson.)
II. The epistles of the first Roman captivity--
1. Their character and order. The characteristic features of this group are less strongly marked in the Epistle to the Philippians than in the others. In style, tone, and prominent ideas, it bears a much greater resemblance to the earlier letters than do the Epistles to the Colossians and Ephesians. Thus it forms the link which connects these two Epistles with those of the third apostolic journey. It represents an epoch of transition in the religious controversies of the age, or a short breathing space when one antagonistic error has been fought and overcome, and another is dimly foreseen in the future. The apostle’s great battle hitherto had been with Pharisaic Judaism; his great weapon the doctrine of grace. In the Epistle to the Philippians we have the spent wave of this controversy (see ch. 3)
. But of all the earlier letters it most nearly resembles the Epistle to the Romans, to which it stands next in chronological order. At least I do not think that so many and so close parallels can be produced with any other Epistle as the following:--, Philippians 1:3-4; Philippians 1:7-8 with Romans 1:8-11; Philippians 1:10 with Romans 2:18; Philippians 2:8-11 with Romans 14:9; Romans 14:11; Philippians 2:2-4 with Romans 12:16-19; Philippians 3:3 with Romans 2:28; Romans 1:9; Romans 5:11; Philippians 3:4-5 with Romans 11:1; Philippians 3:9 with Romans 10:3; Romans 9:31-32; Philippians 3:10-11; Philippians 3:21 with Romans 6:5; Romans 8:29; Philippians 3:19 with Romans 6:21; Romans 16:18; Philippians 4:18 with Romans 12:1. Several verbal coincidences might also be pointed out. But if these resemblances suggest as early a date for the Epistle to the Philippians as circumstances will allow, there are cogent reasons for placing the others as late as possible. The letters to the Colossians and Ephesians exhibit an advanced stage in the development of the Church. The heresies which the apostle here combats are no longer the crude, materialistic errors of the early childhood of Christianity, but the more subtle speculations of its maturer age. The doctrine which he preaches is not now “the milk for babes,” but the “strong meat” for grown men. He speaks to his converts no more “as unto carnal” but “as unto spiritual.” In Ephesians especially his teaching soars to the loftiest height as he dwells on the mystery of the Word and of the Church. Here, too, we find the earliest reference to the Christian hymn (Ephesians 5:14) showing that the devotion of the Church was at length finding expression in set forms of words. In both ways these Epistles bridge over the gulf which separates the pastoral letters from the apostle’s earlier writings. The heresies of the pastoral letters are the heresies of the Colossians and Ephesians grown rank and corrupt. The solitary quotation already mentioned is the precursor of the not unfrequent references to Christian formularies in these latest of the apostle’s writings. And then the directions relating to ecclesiastical government which are scattered through the pastoral Epistles are the outward correlative, the practical sequel to the sublime doctrine of the Church first set forth in its fulness in the Epistle to the Ephesians. (Bishop Lightfoot.)
2. Their value. Truly, prison literature has an imperishable interest and an enduring lesson clinging to it. John, in the exile and slavery of the lonely rock of Patmos, around which the storm winds of persecution are raging, giving forth a solemn voice of comfort and warning and direction to the universal Church, as “the awful vision of coming destiny” is unfolded before his view--Paul, here, in the restraints and bonds of the Roman Praetorium penning his Epistles--Luther in his chamber in the Wartburg, translating them--Bunyan in his prison at Bedford, “for the Word of God and testimony of Jesus Christ,” commencing his immortal allegory with an allusion to his personal trials, brief, artless as this, “As I walked through the wilderness of this world, I lighted on a certain place where was a den, and laid me down in that place to sleep,”--these and many similar cases prove to us that prison walls, to the inner eye of the believer, may dilate in ever-widening vistas into the world unseen. They give eminent illustration of this truth, that “the mouth which persecution closes God opens, and bids it speak to the world.” (J. Hutchinson, D. D.)
III. The Philippian Church--
1. Its establishment and early history. In Acts 16:1-40 we learn that Paul and his travelling companions were directed away from Asia to the Macedonian city of Philippi. On arriving there they repaired to the oratory “by the river side,” where a few women were in the habit on the Sabbath of worshipping God. It was not in the synagogue, as at Thessalonica, but in the free air of heaven that the gospel was here first proclaimed. During this apostolic visit of “certain days” extent, this earliest European Church was formed. As this city was more than usually representative of varied nationalities and modes of life, so was the infant Church which arose within its walls. We are familiar with the first three converts. Lydia, the seller of purple, whose business had brought her from her native city of Thyatira, heard the apostle’s message, and the Lord opened her heart to receive it. Alongside of this Asiatic convert there stands conspicuous the Greek female slave--the girl with the Pytho-spirit, herself superstitious, and ministering, under avaricious masters, to the degrading superstition of others--she too, cleansed and in her right mind, became henceforth a willing servant of Christ Jesus. Once more, we see the Roman jailor, bearing, doubtless, in his character and conduct all the marks of pride of race and supercilious contempt of others, it may be, hardened by official duties, and utterly unspiritual in his personal thoughts and actions, brought suddenly to exclaim, “What must I do to be saved?” and in the heart acceptance of the answer, “Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house,” at length rejoicing,--“believing in God with all his house.” When we contemplate these three converts, so different in nationality, in social position, in the occupations of daily life, in mental training, henceforth one in sentiment and work, we see even thus early in the progress of Christianity its adaptation to universal needs, and its claim to universal dominion. The Church, whose beginnings we can so clearly trace, grew and multiplied, and mightily prevailed. Almost at once, at least long before this Epistle was addressed to it, it had become a vigorous, because a united company--a visible corporation, completely equipped and organized. (J. Hutchinson, D. D.)
The accusation levelled against St. Paul was one which was intimately connected with the peculiar position of Philippi as a Roman colony--a fragment, as it were, of the imperial city itself. We note, indeed, that at this very time (Acts 18:2)
“Claudius had commanded all Jews to depart from Rome,” and it is at least probable that this decree of banishment might extend to the Roman colonies as distinguished from the ordinary provincial cities. Accordingly, in the accusation stress is laid on the fact that the accused were “Jews.” The Church was, therefore, mainly a Gentile Church, and its attachment to the Apostle to the Gentiles was especially strong and fervent. The foundation of the Church had been laid amidst a persecution in which the Roman magistrates simply played into the hands of mob violence, and we gather from the Epistle that the Church had still to undergo “the same conflict” of suffering from “their adversaries” “which they had seen in him.” It grew up under the bracing air of trial, with a peculiar steadfastness, warm heartedness, and simplicity, apparently unvexed by the speculative waywardness of Corinth, or the wild heresies of Ephesus or Colossus. Of St. Paul’s subsequent visits we have no full record. We cannot doubt that he visited the city on his way from Ephesus to Macedonia and Greece (Acts 20:3). The common tradition dates 2 Corinthians from Philippi on that occasion. We know (Acts 20:6) that it was from Philippi that he started some months after, on his last journey to Jerusalem. At a period subsequent to this Epistle we learn (1Timothy 1:3) that St. Paul, apparently after a visit to Ephesus, “went into Macedonia” after his first captivity, and so no doubt fulfilled his hope of revisiting this beloved Church. (Bp. Barry.)
2. Its later history. A whole generation passes away before the name of Philippi is again mentioned. Early in the second century Ignatius, now on his way to martyrdom at Rome, is kindly entertained here and escorted on his way by members of the Church. This circumstance seems to have given rise to communications with Polycarp, the Bishop of Smyrna, in which the Philippians invite him to address to them some words of advice and exhortation. Polycarp responds and congratulates them on their devotion to the martyrs, and rejoices that “the sturdy root of their faith, famous from the earliest days, still survives and bears fruit unto our Lord Jesus Christ.” He, and such as he, cannot “attain unto the wisdom of the blessed and glorious Paul,” who taught them in person, and wrote to them instructions which they would do well to study. He offers many words of exhortation, more especially relating to the qualifications of widows, deacons, and presbyters. He warns them against those who deny that Christ has come in the flesh, against those who reject the testimony of the Cross, against those who say there is no resurrection or judgment. He sets before them for imitation the example “not only of the blessed Ignatius, and Zosimus, and Rufus, but also of others of their own Church, and Paul himself, and the other apostles,” who have gone to their rest. There is, however, one cause for sorrow. Yalens, a presbyter, and his wife have brought scandal on the gospel by their avarice. From all participation in their crime Polycarp exonerates the great body of the Church. He trusts the offenders will be truly penitent: and he counsels the Philippians to treat them, not as enemies, but as erring members. They are well versed in the Scriptures and will not need to be reminded how the duty of gentleness and forbearance is enforced therein. With this notice the Philippian Church may be said to pass out of sight. From the time of Polycarp its name is very rarely mentioned; and scarcely a single fact is recorded which throws light on its internal condition. Here and there the name of a bishop appears in connection with the records of an ecclesiastical council. On one occasion its prelate subscribes a decree as vicegerent of the metropolitan of Thessalonica. But though the see is said to exist in the present day, the city itself has long been a wilderness. Of its destruction or decay no record is left; and among its ruins travellers have hitherto failed to find any Christian remains. Of the Church which stood foremost among all the apostolic communities in faith and love, it may be literally said that not one stone stands upon another. Its whole career is a signal monument of the inscrutable counsels of God. Born into the world with the brightest promise, the Church of Philippi has lived without a history and perished without a memorial. (Bishop Lightfoot.)
3. Its characteristics. Its members were chiefly Gentile. There is not a single Old Testament quotation or allusion in the Epistle addressed to it. It is exposed to persecution from without, and there are tendencies on the part of a few to disunion within, but there is much calm and joyful service. The apostle finds little to reprove and much in the warmest terms to commend. It is perhaps quite justifiable to institute a comparison between this European Church of Philippi and the Asiatic Church of Thyatira. The first convert, Lydia, at once suggests this. We may regard her as in some respects the actual founder of both. We know that at Philippi her house became the centre of Christian influences, and when, therefore, she returned to her own home in Thyatira, she would certainly not be less active and zealous there than she had been in the city of her casual or occasional abode. In the circle of her friends, and probably these were many, for her position seems to have been one of affluence and influence, she would be a loyal witness for Christ. The truth thus proclaimed by a woman’s lips, and illustrated and enforced by a woman’s life, could not fail to leave its deep and abiding impress upon the Christian communities of both these heathen cities. And so, indeed, we find it to have been. The love and faith exhibited in ministering works which in our risen and glorified Lord’s message to the angel of the Church of Thyatira receive their due award of praise, these are equally prominent, indeed more so, in Philippi. The Philippian Church on three separate occasions sent subsidies to relieve Paul’s necessities. We may therefore be warranted in tracing the character as well as the origin of these two Churches to the one source--the impress of an ardent and organizing female influence, an impress visible in the benevolent forms which their faith so readily assumed. (J. Hutchinson, D. D.)