Therefore, my dearly beloved brethren, and most desired, my joy and my crown; so stand fast in the Lord, my dearly beloved.

“Let us be of the flock of Christ, in all righteousness, and in all holy and unblemished conduct, behaving ourselves with uprightness and sanctity, as is right for believers, and observing those things which are praiseworthy, and pure, and holy, and honourable, and noble; and do ye promote all those things which are profitable. For you are "our joy, and our crown," and our hope, and our life, "if so be that you stand in the Lord." [Philippians 4:1] So be it!”

“"Wherefore," saith he, "my brethren, beloved and longed for, my joy and crown, so stand fast in the Lord, my beloved." "So." How? Unmoved. See how he addeth praise after exhortation, "my joy and my crown," not simply joy but glory too, not simply glory but my crown too. Which glory nought can equal, since it is the crown of Paul. "So stand fast in the Lord, my beloved," i.e. in the hope of God.”

“Above he set before them examples to be followed; here, by moral admonition, he shows how they ought to conduct themselves. And first he shows how they should conduct themselves for the future; second he commends them for the past, at "but I rejoiced," etc. Concerning the first he does two things. First he admonishes them to persevere in what they already have; second, to advance to what is better, at "rejoice in the Lord always," etc. Again the first is divided into two parts. For first he leads them to persevere in general; second he sets down special ways for particular persons, at "I ask Euodia," etc. Concerning the first, he first recalls to them his affection; second he sets down the admonition, at "so stand," etc. Now he commends his affection in five ways. First according to faith, showing them beloved to him; hence he says "brothers," namely through faith. Matt. 23:8: "you are all brothers." Second, through charity; hence he says "most dear." 1 Cor. 10:14: "most dear to me," etc. Third, according to desire; hence he says "most longed-for." Above: "God is my witness how I long," etc. And he says "most longed-for," because I long for you, or because you long for me. Fourth, through joy; hence he says "my joy." And this, namely because you are good. Prov. 10:1: "a wise son makes his father glad," etc. Fifth, through the reason for joy; hence he says "my crown." 1 Thess. 2:19: "for what is our hope or joy, or crown of glory, is it not you?" etc. Then when he says "so stand," etc., he sets down the admonition concerning perseverance, saying "so stand," etc., that is, persevere as I do; or thus: as you stand. Matt. 10:22: "he who perseveres to the end, he will be saved." Then when he says "I ask Euodia," etc., he sets down the particular admonitions. And first concerning concord, second concerning the care of helping, at "I ask you also." These two holy women ministered to the saints in the city of Philippi; and perhaps there was some discord between them, therefore he calls them back to concord. 2 Cor. last, 13:11: "be of the same mind." Then when he says "I ask you also," etc., he asks a certain one to help certain persons. And he says "companion," because he was a partner in his preaching. Prov. 18:19: "a brother who is helped by a brother is like a strong city. Help them," etc. And to this he asks all, "whose names," etc. He puts this lest, if he did not name the others, they should be troubled; as if to say: it is no great matter if I do not write the names of all, because they are written in a better place. Matt. 5:12: "rejoice and exult," etc. The book of life, according to the Gloss, is the predestination of the saints, and this is true as to the reality, but it differs in aspect. Now it must be known that formerly there was a custom that those who were appointed to some office or dignity were enrolled in a register, as soldiers and senators, who were enrolled in the palace. Now all the predestined saints are chosen by God for something great, namely for eternal life. And this ordination is predestination. The enrollment of this ordination is called the book of life: this enrollment is in the divine memory, insofar as it ordains, it predestines. But insofar as it knows immovably, it is called foreknowledge. Therefore a firm knowledge concerning the predestined is called the book of life. But are any then blotted out from it? It must be known that some are written simply, others in a qualified way. For there are some predestined by God as those who are simply to have eternal life, and these are written indelibly. Others so as to have eternal life not in itself, but in its cause, insofar as they are ordered to present righteousness, and such are said to be blotted out of the book of life when they fall away from present righteousness. Then when he says "rejoice in the Lord," etc., he exhorts them to advance to what is better, and first he orders their mind to advance to what is better; second, their act, at "for the rest," etc. Now he orders the mind in three ways: first as to spiritual joy; second as to spiritual quiet, at "be anxious about nothing," etc.; third as to peace, at "and the peace," etc. Concerning the first, he first describes what our joy ought to be like; second he shows the cause of joy, at "the Lord is near," etc. For it is necessary for anyone wishing to progress that he have spiritual joy. Prov. 17:22: "a joyful mind makes a flourishing age," etc. Now the Apostle touches on four conditions of true joy. First, that it ought to be right, which is when it concerns man's own proper good, which is not something created, but God — Ps. 72:28: "it is good for me to cling to God," etc. But it is right precisely when it is in the Lord. Therefore he says "in the Lord." Neh. 8:10: "the joy of the Lord is your strength." Likewise, continuous; hence he says "always." 1 Thess. last: "rejoice always." Which happens when it is not interrupted by sin: for then it is continuous. But sometimes it is interrupted by temporal sadness, which signifies an imperfection of joy. For when someone rejoices perfectly, his joy is not interrupted, because he cares little for a thing that lasts but little. And therefore he says "always." Likewise it ought to be multiplied; for if you rejoice concerning God, it is incumbent on you to rejoice concerning his incarnation. Lk. 2:10: "I proclaim to you great joy, because there is born," etc. Likewise, that you should rejoice concerning action. Prov. 21:15: "it is a joy to the just to do judgment," etc. There is also incumbent on you joy concerning contemplation. Wis. 8:16: "her company has no bitterness." Likewise, if you rejoice concerning your own good, it is incumbent on you to rejoice likewise concerning the good of others. Likewise, if concerning the present, it is incumbent also concerning the future; and therefore he says "again," etc. Likewise it ought to be moderate, lest it flow out through pleasures, as the joy of the world does. And therefore he says "your modesty," etc.; as if to say: let your joy be so moderated that it not turn into dissoluteness. Judith last: "the people were joyful according to the face of the saints," etc. Prov. 12:11: "he who is agreeable lives in moderations." And he says "let it be known to all men"; as if to say: let your life be so moderated in external things that it offend no one's regard, for it would impede your manner of life. Then when he says "for the Lord is near," the cause of joy is touched upon. For a man rejoices at the nearness of a friend. The Lord indeed is near by the presence of his majesty. Acts 17:27: "he is not far from each one." Likewise he is near on account of the nearness of the flesh. Eph. 2:13: "you who were far off have been made near." Likewise he is near through indwelling grace. Jas. 4:8: "draw near to God, and he will draw near to you." Likewise through the clemency of hearing prayer. Ps. 144:18: "the Lord is near to those who call upon him." Is. 14:1: "it is near, that his time should come, and his days shall not be prolonged," etc. Then when he says "be anxious about nothing," etc., he shows that our mind ought to be quiet; and first he points out superfluous anxiety; second he shows what should take its place in the mind, at "but in every prayer," etc. And quite fittingly he adds "be anxious about nothing," etc., to what he had said, "the Lord is near"; as if to say: he himself will grant all things, hence it is not necessary that you be anxious. Matt. 6:25: "be not anxious for your soul what you shall eat, nor for your body, what you shall put on," etc. But on the contrary, it is said in Rom. 12:8: "he who is over others, in solicitude." I respond. It must be said that solicitude sometimes implies diligence in seeking what is lacking, and this is commendable, and is opposed to negligence; sometimes it implies anxiety of mind together with a lack of hope and fear about obtaining that about which one is solicitous, and this the Lord forbids in Matthew 6, and the Apostle here, because one ought not to despair that the Lord will give what is necessary. But in place of solicitude we ought to have recourse to God. 1 Pet. last: "casting all your solicitude upon him, because he has care for you." And this is done by praying. And therefore he says "but in every," etc. And fittingly, after he said "the Lord is near," he adds concerning petition. For to a new lord who is coming, petitions are extended. And he sets down four things that are necessary in any prayer. For prayer implies the ascent of the intellect into God. And therefore he says "in every prayer." Sir. 35:21: "the prayer of him who humbles himself will penetrate the clouds," etc. Likewise it ought to be with confidence of obtaining, and this from God's mercy. Dan. 9:18: "for we do not lay down our prayers before your face on account of our own justifications, but on account of your many mercies," etc. And therefore he says "supplication," which is an appeal made through God's grace and his holiness, and therefore belongs to one who humbles himself. Prov. 18:23: "the poor man speaks with supplication." And this is done when we say: "through your passion and cross," etc. But since one ungrateful for benefits received is unworthy to receive others, therefore he adds "with thanksgiving." 1 Thess. last: "in all things give thanks." And then he sets forth the petition. And therefore he says "your petitions." Matt. 7:7: "ask, and you shall receive." And these four, if we consider well, all the prayers of the Church have: for first God is invoked; second the divine benefit is commemorated; third the benefit is petitioned; fourth the supplication is placed: "through our Lord," etc. But it must be noted that he says "let your petitions become known before God." Does the Lord not know this? Therefore this is explained in three ways in the Gloss. First, "let them become known," that is, let them be approved before God, and appear as worthy and holy. Ps. 140:2: "let my prayer be directed, Lord, as incense in your sight," etc. Or, let them become known to ourselves, that they are always before God; as if to say: do not pray for the favor of the people. Matt. 6:6: "but you, when you pray, enter into your chamber, and having shut the door, pray to your Father in secret," etc. Or, let them become known to those who are with God, that is, to the Angels, through whose ministry they are carried to God — not as to one ignorant, but because they intercede for us. Rev. 8:4: "the smoke of the incenses from the prayers of the saints went up from the hand of the Angel before God," etc. Then when he says "and the peace," etc., he orders the mind, disposed by the aforesaid things, as to peace. And this he asks for in the manner of one praying. Peace, according to Augustine, is the tranquility of order, for the disturbance of order is the destruction of peace. This tranquility of order is considered in three ways. First as it is in the principle of order, namely in God. Rom. 13:2: "the things that are of God are ordered," etc. From this depth, in which peace is, it is derived first and most perfectly into the blessed, in whom there is no disturbance, neither of fault nor of punishment, and consequently it is derived to holy men. And the more one is holy, the less he suffers disturbance of mind. Ps. 118:165: "much peace to those who love your law, and there is no stumbling-block for them," but it is perfect in the blessed. Is. last: "behold, I will turn upon her as it were a river of peace," etc. But because our heart cannot be free of all disturbance except through God, it is necessary that it come about through him. Hence he says "of God." And this, according as it is considered in the very principle, surpasses every created sense, because, as it is said in 1 Tim. last: "he dwells in unapproachable light." Job 36:26: "behold, God is great, surpassing our knowledge," etc. And according as it is in the homeland, it surpasses every sense of the Angels; but according as it is in the saints on the way, it surpasses every human sense of those not having grace. Rev. 2:17: "to him who conquers I will give hidden manna, and I will give him a stone," etc. This peace, therefore, "let it guard your hearts," that is, your affections, so that you turn aside from the good in nothing. Prov. 4:23: "with all watchfulness keep your heart, because from it life proceeds." Likewise "your understandings," namely so that you deviate from the true in nothing. And this "in Christ Jesus." Through whose charity, namely, the affection is preserved from evil, and through whose faith the intellect perseveres in the true. Then when he says "for the rest," etc., he orders the act, and first he leads them to acting well, where he sets down the object of the action, namely the good which is done; second the motive of the act; third the act; fourth the fruit of the act. These four are here. Now the object of a good act is either the object of knowledge, or of affection. As regards the intellect it is the true, as regards the affection it is the good. And therefore he says "for the rest," that is, since you are thus made firm, "think on the things that are true" through faith. Zech. 8:19: "love peace and truth," etc. But as regards the affection, it must be known that some things belong to the necessity of virtue, some are added over and above. Of the necessity of virtue there are three. First, that it be whole in itself; and as to this he says "whatsoever things are modest," that is, chaste. Jas. 3:17: "the wisdom that is from above is first indeed modest," etc. Likewise, that it be directed toward one's neighbor; hence he says "whatsoever things are just," etc. Matt. 5:6: "blessed are they who hunger and thirst for justice," etc. Likewise, ordered toward God; hence he says "holy." Lk. 1:75: "let us serve him in holiness and justice before him, all our days," etc. Now the objects added over and above necessity are two: first, that it be inductive to friendship; second, that it be conservative of good reputation. As to the first he says "whatsoever things are lovely," that is, which lead to mutual friendship. Eccle. 7:39: "let it not weary you to visit the sick. For from these things you will be strengthened in love." Prov. 18:24: "a man friendly to fellowship will be more a friend than a brother." As to the second he says "whatsoever things are of good repute." For many things could be done with a good conscience which nevertheless must be left off on account of reputation. Sir. 41:15: "take care for a good name. For this will remain more than a thousand great and precious treasures." The motive for acting is twofold. First, the inclination of an interior habit; second, exterior discipline or instruction. As to the first he says "if there be any virtue," that is, if a habit of virtue is in you, namely let it lead you to this. Sir. 44:6: "rich in virtue, having zeal for beauty, at peace in their houses." As to the second he says "if there be any praise," that is, praiseworthy discipline, namely is in you, do good things. Ps. 118:66: "teach me goodness and discipline and knowledge," etc. And he explains what this discipline is, saying "think on these things," namely which you learned while I was teaching. Matt. 11:29: "learn from me, for I am meek and humble of heart," etc.; and 1 Thess. 2:13: "when you had received from us the word of the hearing of God, you received it not as the word of men, but as it truly is, the word of God," etc. And "and have seen," through examples. For thus the motive of the act and the object are evident, because discipline is had through doctrine. And it is necessary that it first be grasped; hence he says "think on these things." Likewise, that one assent to it; hence he says "and you have learned and received." Likewise it is had through hearing and sight; hence he says "which you have heard and seen." A good act is twofold: one interior, which is set down at "think on these things" — 1 Tim. 4:15: "meditate on these things"; the other exterior, at "do" — Is. 1:16: "cease to act perversely, learn to do good," etc. The fruit is God, at "and the God of peace," etc.; as if to say: if you do this, God will be with you. 2 Cor. last: "have peace, and the God of peace and love will be with you."”

“The apostle begins the chapter with exhortations to divers Christian duties. I. To stedfastness in our Christian profession, Phi 4:1. It is inferred from the close of the foregoing chapter: Therefore stand fast, etc. Seeing our conversation is in heaven, and we look for the Saviour to come thence and fetch us thither, therefore let us stand fast. Note, The believing hope and prospect of eternal life should engage us to be steady, even, and constant, in our Christian course. Observe here, 1. The compellations are very endearing: My brethren, dearly beloved and longed for, my joy and crown; and again, My dearly beloved. Thus he expresses the pleasure he took in them, the kindness he had for them, to convey his exhortations to them with so much the greater advantage. He looked upon them as his brethren, though he was a great apostle. All we are brethren. There is difference of gifts, graces, and attainments, yet, being renewed by the same Spirit, after the same image, we are brethren; as the children of the same parents, though of different ages, statures, and complexions. Being brethren, (1.) He loved them, and loved them dearly: Dearly beloved; and again, My dearly beloved. Warm affections become ministers and Christians towards one another. Brotherly love must always go along with brotherly relation. (2.) He loved them and longed for them, longed to see them and hear from them, longed for their welfare and was earnestly desirous of it. I long after you all in the bowels of Jesus Christ, Phi 1:8. (3.) He loved them and rejoiced in them. They were his joy; he had no greater joy than to hear of their spiritual health and prosperity. I rejoiced greatly that I found of thy children walking in the truth, Jo2 1:4; Jo3 1:4. (4.) he loved them and gloried in them. They were his crown as well as his joy. Never was proud ambitious man more pleased with the ensigns of honour than Paul was with the evidences of the sincerity of their faith and obedience. All this is to prepare his way to greater regard. 2. The exhortation itself: So stand fast in the Lord. Being in Christ, they must stand fast in him, be even and steady in their walk with him, and close and constant unto the end. Or, To stand fast in the Lord is to stand fast in his strength and by his grace; not trusting in ourselves, and disclaiming any sufficiency of our own. We must be strong in the Lord, and in the power of his might, Eph 6:10. "So stand fast, so as you have done hitherto, stand fast unto the end, so as you are by beloved, and my joy and crown; so stand fast as those in whose welfare and perseverance I am so nearly interested and concerned." II. He exhorts them to unanimity and mutual assistance (Phi 4:2, Phi 4:3): I beseech Euodias and Syntyche that they be of the same mind in the Lord. This is directed to some particular persons. Sometimes there is need of applying the general precepts of the gospel to particular persons and cases. Euodias and Syntyche, it seems, were at variance, either one with the other or with the church; either upon a civil account (it may be they were engaged in a law-suit) or upon a religious account - it may be they were of different opinions and sentiments. "Pray," says he, "desire them from me to be of the same mind in the Lord, to keep the peace and live in love, to be of the same mind one with another, not thwarting and contradicting, and to be of the same mind with the rest of the church, not acting in opposition to them." Then he exhorts to mutual assistance (Phi 4:3), and this exhortation he directs to particular persons: I entreat thee also, true yoke-fellow. Who this person was whom he calls true yoke-fellow is uncertain. Some think Epaphroditus, who is supposed to have been one of the pastors of the church of the Philippians. Others think it was some eminently good woman, perhaps Paul's wife, because he exhorts his yoke-fellow to help the women who laboured with him. Whoever was the yoke-fellow with the apostle must be a yoke-fellow too with his friends. It seems, there were women who laboured with Paul in the gospel; not in the public ministry (for the apostle expressly forbids that, Ti1 2:12, I suffer not a woman to teach), but by entertaining the ministers, visiting the sick, instructing the ignorant, convincing the erroneous. Thus women may be helpful to ministers in the work of the gospel. Now, says the apostle, do thou help them. Those who help others should be helped themselves when there is occasion. "Help them, that is, join with them, strengthen their hands, encourage them in their difficulties." - With Clement also, and other my fellow-labourers. Paul had a kindness for all his fellow-labourers; and, as he had found the benefit of their assistance, he concluded how comfortable it would be to them to have the assistance of others. Of his fellow-labourers he says, Whose names are in the book of life; either they were chosen of God from all eternity, or registered and enrolled in the corporation and society to which the privilege of eternal life belongs, alluding to the custom among the Jews and Gentiles of registering the inhabitants or the freemen of the city. So we read of their names being written in heaven (Luk 10:20), not blotting his name out of the book of life (Rev 3:5), and of those who are written in the Lamb's book of life, Rev 21:27. Observe, There is a book of life; there are names in that book and not characters and conditions only. We cannot search into that book, or know whose names are written there; but we may, in a judgment of charity, conclude that those who labour in the gospel, and are faithful to the interest of Christ and souls, have their names in the book of life. III. He exhorts to holy joy and delight in God: Rejoice in the Lord always, and again I say, Rejoice, Phi 4:4. All our joy must terminate in God; and our thoughts of God must be delightful thoughts. Delight thyself in the Lord (Psa 37:4), in the multitude of our thoughts within us (grievous and afflicting thoughts) his comforts delight our souls (Psa 94:19), and our meditation of him is sweet, Psa 104:34. Observe, It is our duty and privilege to rejoice in God, and to rejoice in him always; at all times, in all conditions; even when we suffer for him, or are afflicted by him. We must not think the worse of him or of his ways for the hardships we meet with in his service. There is enough in God to furnish us with matter of joy in the worst circumstance on earth. He had said it before (Phi 3:1): Finally, my brethren, rejoice in the Lord. Here he says it again, Rejoice in the Lord always; and again I say Rejoice. Joy in God is a duty of great consequence in the Christian life; and Christians need to be again and again called to it. If good men have not a continual feast, it is their own fault. IV. We are here exhorted to candour and gentleness, and good temper towards our brethren: "Let your moderation be known to all men, Phi 4:5. In things indifferent do not run into extremes; avoid bigotry and animosity; judge charitably concerning one another." The word to epieikes signifies a good disposition towards other men; and this moderation is explained, Rom. 14. Some understand it of the patient bearing of afflictions, or the sober enjoyment of worldly good; and so it well agrees with the following verse. The reason is, the Lord is at hand. The consideration of our Master's approach, and our final account, should keep us from smiting our fellow-servants, support us under present sufferings, and moderate our affections to outward good. "He will take vengeance on your enemies, and reward your patience." V. Here is a caution against disquieting perplexing care (Phi 4:6): Be careful for nothing - mēden merimnate: the same expression with that Mat 6:25, Take no thought for your life; that is, avoid anxious care and distracting thought in the wants and difficulties of life. Observe, It is the duty and interest of Christians to live without care. There is a care of diligence which is our duty, and consists in a wise forecast and due concern; but there is a care of diffidence and distrust which is our sin and folly, and which only perplexes and distracts the mind. "Be careful for nothing, so as by your care to distrust God, and unfit yourselves for his service." VI. As a sovereign antidote against perplexing care he recommends to us constant prayer: In every thing by prayer and supplication, with thanksgiving, let your requests be made known to God. Observe, 1. We must not only keep up stated times for prayer, but we must pray upon every particular emergency: In every thing by prayer. When any thing burdens our spirits, we must ease our minds by prayer; when our affairs are perplexed or distressed, we must seek direction and support. 2. We must join thanksgiving with our prayers and supplications. We must not only seek supplies of good, but own receipts of mercy. Grateful acknowledgments of what we have argue a right disposition of mind, and are prevailing motives for further blessings. 3. Prayer is the offering up of our desires to God, or making them known to him: Let your requests be made known to God. Not that God needs to be told either our wants or desires; for he knows them better than we can tell him: but he will know them from us, and have us show our regards and concern, express our value of the mercy and sense of our dependence on him. 4. The effect of this will be the peace of God keeping our hearts, Phi 4:7. The peace of God, that is, the comfortable sense of our reconciliation to God and interest in his favour, and the hope of the heavenly blessedness, and enjoyment of God hereafter, which passeth all understanding, is a great good than can be sufficiently valued or duly expressed. It has not entered into the heart of ham, Co1 2:9. This peace will keep our hearts and minds through Christ Jesus; it will keep us from sinning under our troubles, and from sinking under them; keep us calm and sedate, without discomposure of passion, and with inward satisfaction. Thou wilt keep him in perfect peace whose mind is stayed on thee, Isa 26:3. VII. We are exhorted to get and keep a good name, a name for good things with God and good men: Whatsoever things are true and honest (Phi 4:8), a regard to truth in our words and engagements, and to decency and becomingness in our behaviour, suitable to our circumstances and condition of life. Whatsoever things are just and pure, - agreeable to the rules of justice and righteousness in all our dealings with men, and without the impurity or mixture of sin. Whatsoever things are lovely and of good report, that is, amiable; that will render us beloved, and make us well spoken of, as well as well thought of, by others. If there is any virtue, if there is any praise - any thing really virtuous of any kind and worthy of commendation. Observe, 1. The apostle would have the Christians learn any thing which was good of their heathen neighbours: "If there be any virtue, think of these things - imitate them in what is truly excellent among them, and let not them outdo you in any instance of goodness." We should not be ashamed to learn any good thing of bad men, or those who have not our advantages. 2. Virtue has its praise, and will have. We should walk in all the ways of virtue, and abide therein; and then, whether our praise be of men or no, it will be of God, Rom 2:29. In these things he proposes himself to them for an example (Phi 4:9): Those things which you have learned, and received, and heard and seen in me, do. Observe, Paul's doctrine and life were of a piece. What they saw in him was the same thing with what they heard from him. He could propose himself as well as his doctrine to their imitation. It gives a great force to what we say to others when we can appeal to what they have seen in us. And this is the way to have the God of peace with us - to keep close to our duty to him. The Lord is with us while we are with him.”

“Therefore, my brethren,.... Not in a natural but spiritual relation; having the same Father, being of the same family, and household of faith: seeing that on the one hand there were false teachers, who stand described by various characters in the preceding chapter, by whom they were in danger of being carried away from the simplicity of the Gospel; and on the other hand, such were the conduct and conversation of the apostle, and other true believers, and such were their expectations of Christ from heaven, and of happiness from him as there expressed; therefore he exhorts to steadfastness in him, and that under the most tender, affectionate, and endearing appellations; given in the uprightness of his soul, without any manner of flattery, to signify his strong affection for them, and to engage them to attend the more to what he was about to exhort them to; and which arose from pure love to them, an hearty concern for their good, and the honour of Christ Jesus: dearly beloved: as belonging to Christ, interested in him, members of him, redeemed by him, and bearing his image; and as his brethren, and so not loved with a carnal, but spiritual love: and longed for; to see them, converse with them, and impart some spiritual gift to them; being the excellent in the earth, as other saints, towards whom was his desire, and with whom was all his delight. These epithets are joined with the word "brethren", in the Vulgate Latin, Syriac, and Arabic versions, and read thus, "my dearly beloved, and longed for brethren"; and in the Ethiopic version, "our beloved brethren": to which are added, my joy and crown; they were matter of joy to him, as he had reason to hope well of them; yea, to be confident that the good work was begun, and would be carried on in them; and that they had hitherto continued in the doctrine of the Gospel, and walked worthy of it; and they were his "crown", as they were seals of his ministry; and whom he valued more, and reckoned a greater honour and ornament to him, than the richest diadem, set with the most costly jewels and precious stones, and which he hoped and believed would be his crown of rejoicing another day; when he, with them, should stand at the hand of Christ triumphing, as victors crowned, ever sin, Satan, the world, death, and hell: so stand fast in the Lord; or "by the Lord"; by his power and strength, which is only able to make to stand fast; saints are liable to failing, and would fall, were they not upheld with his right hand, and kept by his power; they only stand fast, as they stand supported by his strength, trusting in his might, and leaning on his arm. Christ is the only foundation where they can stand safe and sure; and such as are rooted and grounded, and built up in him, are established and stand; though they are still in need of being exhorted to hold the head, abide by him, and cleave unto him; to stand fast in his grace, exercising the graces of faith, hope, and love upon him; in the liberty of Christ, in opposition to the bondage of the law, false teachers were for bringing them into; and in the doctrine of faith, and not depart from it in any degree, nor give way in the least to the opposers of it, but continue steadfast in it without wavering, and which is chiefly intended here: so the Arabic version renders it, "so stand in the faith of the Lord"; both in the grace faith, and in the doctrine of it, and in the profession of both: see Co1 16:13. The apostle bids them so stand fast; that is, either as they had hitherto done, or as they had him and others for an example; whose views, conversation, and behaviour, are described in the foregoing chapter: my dearly beloved; this, which otherwise would be a repetition of what is before said, is by some connected with the former clause, and read thus, "so stand fast my dearly beloved in the Lord"; and contains a reason, both why they were dearly beloved by the apostle, because beloved in and by the Lord; and why it became them to stand fast in him, and abide by him, his truths, ordinances, cause, and interest.”