That your rejoicing may abound in Christ Jesus for me, by my coming to you again.

“Such a one, to be estimated not by his years but by his deserts, merited higher degrees of clerical ordination and larger increase. But, in the meantime, I judged it well, that he should begin with the office of reading; because nothing is more suitable for the voice which has confessed the Lord in a glorious utterance, than to sound Him forth in the solemn repetition of the divine lessons; than, after the sublime words which spoke out the witness of Christ, to read the Gospel of Christ whence martyrs are made; to come to the desk after the scaffold; there to have been conspicuous to the multitude of the Gentiles, here to be beheld by the brethren; there to have been heard with the wonder of the surrounding people, here to be heard with the joy of the brotherhood. Know, then, most beloved brethren, that this man has been ordained by me and by my colleagues who were then present. I know that you will both gladly welcome these tidings, and that you desire that as many such as possible may be ordained in our church. And since joy is always hasty, and gladness can bear no delay, he reads on the Lord's day, in the meantime, for me; that is, he has made a beginning of peace, by solemnly entering on his office of a reader. Do you frequently be urgent in supplications, and assist my prayers by yours, that the Lord's mercy favouring us may soon restore both the priest safe to his people, and the martyr for a reader with the priest. I bid you, beloved brethren in God the Father, and in Jesus Christ, ever heartily farewell.”

“"That your glorying may abound in Christ Jesus in me, through my presence with you again." You see that this explains the word "abide with you." Behold his humility. Having said, "for your progress," he shows that it was for his own profit too. This also he does, when he writes to the Romans, and says, "That is, that we may be comforted together in you." Having previously said, "That I may impart unto you some spiritual gift." And what means, "That your glorying may abound"? This glorying was, their establishment in the faith. For an upright life is glorying in Christ. And sayest thou, "Your glorying in me, through my presence with you again"? Yes, he answers; "For what is our hope, or crown of glorying? Are not even ye?" Because "you are our glorying, even as we also are yours", i.e. that I may be able to rejoice in you greatly. How sayest thou, "That your glorying may abound"? I may glory the more when you make progress. "Through my presence with you again." What then! Did he come to them? Search ye whether he came.”

“Having set forth the doubt and the arguments on both sides, here he resolves the doubt. And first, as though choosing one part, he foretells his future coming to them so far as it concerns himself; second, he shows what is required on their part, at the place *only worthily*, etc. Likewise the first is divided into three: first he sets forth his future coming; second he shows the fruit of it; third he explains that fruit. He says therefore: after it was said above that to remain in the flesh is necessary for your sake, and that my life is fruitful for you, *I know* — namely, for this reason, that I shall remain — but this as one trusting in God. Prov. 18: *the just man, trusting, is like a lion*, etc. *I shall stay and I shall remain*, that is, I shall live, and live long. But on the contrary, he was put to death shortly afterward by Nero. I respond: it must be said that the epistle was made, or written, in the first year of his imprisonment, which was the first year of Nero. Hence afterward he lived seven years. *To all of you*, that is, for the benefit of all of you. 1 Cor. 10:33: *not seeking what is useful to me, but what is useful to many, that they may be saved*. *And this for your progress*, that is, that through my exhortation you may progress in faith and rejoice over my life which you have heard of — but you would rejoice more if I were present. Rom. 1:11: *for I long to see you*, etc. Then he explains what he had said, saying *that your rejoicing*, etc., that is, if it be granted that I come to you again, the result is that I may be an abundant joy to you. Eph. 3:20: *but to him who is able to do all things more abundantly than we ask or understand*, etc. *And this in Christ Jesus*, because this very fact, that they rejoiced over him, was on account of Christ. Philem. 20: *may I enjoy you in the Lord*, etc. Then when he says *only worthily*, etc., he shows what is required on their part. And concerning this he does three things: first he states this requirement; second he makes clear the benefit that follows from it; third he explains it. He says therefore that only this is required on their part, that they conduct themselves worthily in the Gospel of Christ, namely, according to what befits such a teaching. 1 Thess. 2:12: *we testified, that you should walk worthily of God, who called you into his kingdom and glory*, etc. Col. 1:10: *that you walk worthily of God*, etc. *So that whether when I come and see you, or being absent, I may hear good things about you.* And this is a joy to me. 1 Jn. 3: *I have no greater grace than these, than to hear that my children walk in truth*, etc. And now in particular he asks of them, first unity, second constancy, at the place *and in nothing*, etc. Now for the saints a threefold unity is necessary: namely, of love; hence he says *I may hear about you*, namely, that you *stand in one spirit*, which is through love. Eph. 4:3: *solicitous to keep the unity of the spirit in the bond of peace*. And 1 Cor. 6:17: *but he who cleaves to the Lord is one spirit*. Likewise, of concord; hence he says *of one mind*, that is, having one will and one spirit. Acts 4:32: *of the multitude of believers there was one heart and one soul*. Ps. 67:7: *who makes those of one manner to dwell in a house*, etc. Likewise, of cooperation; hence he says *working together*, etc., namely, that one should help another. To this pertains what is said in 1 Kings 25:1: *all Israel was gathered together, and they mourned him*, namely Samuel. Prov. 18:19: *a brother who is helped by a brother is like a fortified city*. Second, he asks for constancy, at the place *and in nothing*, etc. And first he leads them to fortitude; second he gives the reason. He says therefore *and in nothing*, etc.; because they can do nothing except insofar as God permits. Lk. 21:18: *a hair of your head shall not perish*. Ps. 1:3: *his leaf shall not fall*, etc. Is. 51:12: *who are you, that you should fear a mortal man, and a son of man, who shall wither like grass?* Now the reason is threefold: the first is taken from the fruit of tribulation; the second from the twofold gift of God; the third from its author. He says therefore *be not terrified*, because there is *a fruit* for you — that is, the very persecution which, in them, that is, in those persecuting, is a cause of perdition, is for you a cause of salvation. Matt. 16:25: *whoever wishes to save his soul shall lose it*, etc. Jn. 12:25: *he who loves his soul shall lose it*. Hos. 12: *your destruction is from you, Israel; your help is only from me*, etc. *And this from God*, by whom it has been given to you as a gift, that you endure tribulations patiently. The second reason, *that you may believe in him*. Eph. 2:8: *for by grace you are saved through faith*, which is a great and first gift. And also that *you suffer for him*, which is a greater gift, namely, that you take up Christ's cause, as it were his athletes. Acts 5:41: *the apostles went rejoicing from the presence of the Council*, etc. If therefore it is useful and honorable, act therefore bravely. The third reason is taken from example, because he treats them in the same way as us, who are the firstfruits of the faithful. And therefore he says *having the same struggle, such as you also saw in me*, namely among you, when I was stripped and beaten at Philippi on account of the pythoness who was freed, Acts 16:16f.: *and now you have heard about me, who am in chains*.”

“That your rejoicing may be more abundant,.... They had rejoiced greatly on his account already, blessing God that ever they had seen his face, or heard his voice; as they had great reason to do, he being the happy instrument of first bringing the Gospel to them, and of their conversion; and now he hoped he should be delivered out of prison, and see them again, that their joy might be increased and abound yet more and more, upon his deliverance, they had so earnestly prayed and so much longed for, and at the sight of him they so dearly loved: and yet to show that this their joy was not looked upon by him as a carnal one, or as arising from a natural affection, he observes that it was in Jesus Christ; though they rejoiced in him as an instrument, and therefore he adds, for me; yet it was on account of Jesus Christ, the subject of his ministry; their joy did not centre in the apostle, but had Christ for its object, whose person, righteousness, and salvation were held forth by him to their view and comfort; and though they would still more and more rejoice should he return to them once more, by my coming to you again; yet still it would he in Christ, and because of the fulness of the blessing of the Gospel of Christ, in which he should come to them.”

“Translate, "That your matter of glorying (or rejoicing) may abound in Christ Jesus in me (that is, in my case; in respect to me, or for me who have been granted to your prayers, Phi 1:19) through my presence again among you." ALFORD makes the "matter of glorying," the possession of the Gospel, received from Paul, which would abound, be assured and increased, by his presence among them; thus, "in me," implies that Paul is the worker of the material of abounding in Christ Jesus. But "my rejoicing over you" (Phi 2:16), answers plainly to "your rejoicing in respect to me" here.”