We have here the inscription and benediction. Observe, I. The persons writing the epistle - Paul and Timotheus. Though Paul was alone divinely inspired, he joins Timothy with himself, to express his own humility, and put honour upon Timothy. Those who are aged, and strong, and eminent, should pay respect to, and support the reputation of, those who are younger, and weaker, and of less note. The servants of Jesus Christ; not only in the common relation of his disciples, but in the peculiar work of the ministry, the high office of an apostle and an evangelist. Observe, The highest honour of the greatest apostle, and most eminent ministers, is to be the servants of Jesus Christ; not the masters of the churches, but the servants of Christ. Observe, II. The persons to whom it is directed. 1. To all the saints in Christ who are at Philippi. He mentions the church before the ministers, because the ministers are for the church, for their edification and benefit, not the churches for the ministers, for their dignity, dominion, and wealth. Not for that we have dominion over your faith, but are helpers of your joy, Co2 1:24. They are not only the servants of Christ, but the servants of the church for his sake. Ourselves your servants for Jesus' sake, Co2 4:5. Observe, The Christians here are called saints; set apart for God, or sanctified by his Spirit, either by visible profession or real holiness. And those who are not really saints on earth will never be saints in heaven. Observe, It is directed to all the saints, one as well as another, even the meanest, the poorest, and those of the least gifts. Christ makes no difference; the rich and the poor meet together in him: and the ministers must not make a difference in their care and tenderness upon these accounts. We must not have the faith of our Lord Jesus Christ with respect of persons, Jam 2:1. Saints in Christ Jesus; saints are accepted only by virtue of their being in Christ Jesus, or as they are Christians. Out of Christ the best saints will appear sinners, and unable to stand before God. 2. It is directed to the ministers, or church-officers - with the bishops and deacons, the bishops or elders, in the first place, whose office it was to teach and rule, and the deacons, or overseers of the poor, who took care of the outward business of the house of God: the place, the furniture, the maintenance of the ministers, and provision for the poor. These were all the offices which were then known in the church, and which were of divine appointment. The apostle, in the direction of his epistle to a Christian church, acknowledges but two orders, which he calls bishops and deacons. And whosoever shall consider that the same characters and titles, the same qualifications, the same acts of office, and the same honour and respect, are every where ascribed throughout the New Testament to those who are called bishops and presbyters (as Dr. Hammond and other learned men allow), will find it difficult to make them a different office or distinct order of ministry in the scripture times. III. Here is the apostolical benediction: Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ, Phi 1:2. This is the same, almost word for word, in all the epistles, to teach us that we must not be shy of forms, though we are not to be tied down to them, especially such as are not scriptural. The only form in the Old Testament is that of a benediction (Num 6:23-26), On this wise you shall bless the children of Israel, saying unto them, The Lord bless thee and keep thee: the Lord make his face shine upon thee, and be gracious unto thee: the Lord lift up the light of his countenance upon thee, and give thee peace. So in the New Testament, the good which is wished is spiritual good, grace and peace - the free favour and good-will of God, and all the blessed fruits and effects of it, and that from God our Father, and from the Lord Jesus Christ, jointly from them both, though in a different way. Observe, 1. No peace without grace. Inward peace springs from a sense of divine favour. 2. No grace and peace but from God our Father, the fountain and original of all blessings, the Father of lights, from whom cometh down every good and perfect gift, Jam 1:17. 3. No grace and peace from God our Father, but in and through our Lord Jesus Christ. Christ, as Mediator, is the channel of conveyance of all spiritual blessings to the church, and directs the disposal of them to all his members.

The apostle proceeds after the inscription and benediction to thanksgiving for the saints at Philippi. He tells them what it was he thanked God for, upon their account. Observe here, I. Paul remembered them: he bore them much in his thoughts; and though they were out of sight, and he was at a distance from them, yet they were not out of his mind: or, Upon every mention of you - epi pasē tē mneia. As he often thought of them, so he often spoke of them, and delighted to hear them spoken of. The very mention of them was grateful to him: it is a pleasure to hear of the welfare of an absent friend. II. He remembered them with joy. At Philippi he was maltreated; there he was scourged and put into the stocks, and for the present saw little of the fruit of his labour; and yet he remembers Philippi with joy. He looked upon his sufferings for Christ as his credit, his comfort, his crown, and was pleased at every mention of the place where he suffered. So far was he from being ashamed of them, or loth to hear of the scene of his sufferings, that he remembered it with joy. III. He remembered them in prayer: Always in every prayer of mine for you all, Phi 1:4. The best remembrance of our friends is to remember them at the throne of grace. Paul was much in prayer for his friends, for all his friends, for these particularly. It should seem, by this manner of expression, that he mentioned at the throne of grace the several churches he was interested in and concerned for particularly and by name. He had seasons of prayer for the church at Philippi. God gives us leave to be thus free with him, though, for our comfort, he knows whom we mean when we do not name them. IV. He thanked God upon every joyful remembrance of them. Observe, Thanksgiving must have a part in every prayer; and whatsoever is the matter of our rejoicing ought to be the matter of our thanksgiving. What we have the comfort of, God must have the glory of. He thanked God, as well as made requests with joy. As holy joy is the heart and soul of thankful praise, so thankful praise is the lip and language of holy joy. V. As in our prayers, so in our thanksgiving, we must eye God as our God: I thank my God. It encourages us in prayer, and enlarges the heart in praise, to see every mercy coming from the hand of God as our God. - I thank my God upon every remembrance of you. We must thank our God for others' graces and comforts, and gifts and usefulness, as we receive the benefit of them, and God receives glory by them. But what is the matter of this thanksgiving? 1. He gives thanks to God for the comfort he had in them: for your fellowship in the gospel, from the first day until now, Phi 1:5. Observe, Gospel fellowship is a good fellowship; and the meanest Christians have fellowship in the gospel with the greatest apostles, for the gospel salvation is a common salvation (Jde 1:3), and they obtain like precious faith with them, Pe2 1:1. Those who sincerely receive and embrace the gospel have fellowship in it from the very first day: a new-born Christian, if he is true-born, is interested in all the promises and privileges of the gospel from the first day of his becoming such. - Until now. Observe, It is a great comfort to ministers when those who begin well hold on and persevere. Some, by their fellowship in the gospel, understand their liberality towards propagating the gospel, and translate koinōnia, not communion, but communication. But, comparing it with Paul's thanksgiving on the account of other churches, it rather seems to be taken more generally for the fellowship which they had, in faith, and hope, and holy love, with all good Christians - a fellowship in gospel promises, ordinances, privileges, and hopes; and this from the first day until now. 2. For the confidence he had concerning them (Phi 1:6): Being confident of this very thing, etc. Observe, The confidence of Christians is the great comfort of Christians, and we may fetch matter of praise from our hopes as well as from our joys; we must give thanks not only for what we have the present possession and evidence of, but for what we have the future prospect of. Paul speaks with much confidence concerning the good estate of others, hoping well concerning them in the judgment of charity, and being confident in the judgment of faith that if they were sincere they would be happy: That he who has begun a good work in you will perform it unto the day of Jesus Christ. A good work among you - En humin, so it may be read: understand it, in the general, of the planting of the church among them. He who hath planted Christianity in the world will preserve it as long as the world stands. Christ will have a church till the mystery of God shall be finished and the mystical body completed. The church is built upon a rock, and the gates of hell shall not prevail against it. But it is rather to be applied to particular persons, and then it speaks of the certain accomplishment of the work of grace wherever it is begun. Observe here, (1.) The work of grace is a good work, a blessed work; for it makes us good, and is an earnest of good to us. It makes us like God, and fits us for the enjoyment of God. That may well be called a good work which does us the greatest good. (2.) Wherever this good work is begun it is of God's beginning: He has begun a good work in you. We could not begin it ourselves, for we are by nature dead in trespasses and sins: and what can dead men do towards raising themselves to life; or how can they begin to act till they are enlivened in the same respect in which they are said to be dead? It is God who quickens those who are thus dead, Eph 2:1; Col 2:13. (3.) The work of grace is but begun in this life; it is not finished here; as long as we are in this imperfect state there is something more to be done. (4.) If the same God who begins the good work did not undertake the carrying on and finishing of it, it would lie for ever unfinished. He must perform it who began it. (5.) We may be confident, or well persuaded, that God not only will not forsake, but that he will finish and crown the work of his own hands. For, as for God, his work is perfect. (6.) The work of grace will never be perfected till the day of Jesus Christ, the day of his appearance. When he shall come to judge the world, and finish his mediation, then this work will be complete, and the top-stone will be brought forth with shouting. We have the same expression, Phi 1:10.