Bible Commentary (1871–1879 Edition)
PHILIPPIANS II.
that they may be his Joy in Otrisfs Dag.
Exhortation to Zeal in Seeking Perfection, pie, now humble ourselves (v. 3. 5; ch. 3. 21 ; 1 Peter 5. 5, though joyous, writes seriously." [J. ,T. Wot-f.] 13. For —Encouragement to work : " For it is God who worketa in you," alwaj'S present with you, thougli I be absent.
6). Christ emptied Christ; God exalted Christ as inau to equality with God. [Besgel.] liigUy exalted — CJceeA:, " luper-eminently exalted" (Ephesians i. 10). given lilin
It is not said, "Work out your own salvation, though it
Greek, " bestowed on Hiin." a name—along witli the corresponding reality, glory and majesty, wliicli trannlate, is God," &c., but, "because it is God who," Ac. The will, and the power to rvork, being first instalments of His grace, encourage us to make full proof of, and carry out to tlie end, the " salvation" which He has first " worked," and is still "working tV us, enabling us to "work it
"(viz.) that which is above every name." The name " JESUS" {v. 10), which is even now in glory His name of honour (Acts 9. 5). "Above" not only men, but angels (Ephesians 1. 21). 10. at tUe name—rather as Greek, "in the name." bow—rather, " bend," in token of worship. Referring to Isaiah 45. 23; quoted also in Romans 14. 11. To worship " in the name of Jesus," is to worship Jesus Himout." "Our will does nothing thereunto without grace; but grace is inactive without our will." [St. Bebi?ard.5 Man is, in different senses, entirely active, and entirely passive: God producing all, and we acting all. What He produced is our own acts. It is not that God does some, and we the rest. God does all, and we do alL God is the only proper author, we the only propel actors. Thus the same things in Scripture are represented as from God, and from us. God makes a new heart, and we are commanded to make us a new heart; not merely because we must use the means in order to the effect, but the effect itself is our act and our duty (Ezekiel 11. 19; 18. 31; 36. 26). [Edwards.] worheth-^rather as Greek, " worketh effectually." We cannot of ourselves embrace the Gospel of grace: "the will" (Psalm 110.3; 2 Corinthians 3. 5) comes solely of God's gift to whom He will (John 6. 44, Go) ; so also the power " to do" (rather, " to work effectually," as the Greek is the same as that for "worlieth in"), t. e., effectual perseverance to the end, is wholly of God's gift (ch. 1. 6; Hebrews 13. 21). of his good pleasure—rather as Greek, "FOR His good pleasure;" in sel/(ct. V. 11; Proverbs 18. 10), or God in Christ (John 16. 2;^; Ephesians 3. 14). Cf. " Whosoever shall call upon the name of the Lord (i. e., whosoever -shall call on t/ie Lord in His revealed character) shaW be saved" (Romans 10. 13 ; 1 Corinthians 1. 2); "all that call upon thename of Jesus Christ our Lord" (cf. 2 Timothy 2. 22) ; " call on the Lord ;" Acts 7. 59, "calling upon . . . and saying. Lord Jesus" (Acts 9. 14, 21
22.16). of things in heaven—angels. They worship Him not only as God, but as the ascended God-man, "Jesus" (Ephesians 1. 21; Hebrews I. 6; 1 Peter 3. 22). In earths men; among whom He tabernacled for a time, nnder the earth—the dead ; among whom He was numbered once (Romans 14.9, 11; Ephesians 4. 9, 10; Revelation 5.
13). The demons and the lost may be included indirectly, as even they give homage, thougli one of fear, not love, to Jesus (Mark .3. 11; Luke 8. 31; James 2. 19; see Note, v. 11). 11. every tongue—Cf. " every knee" (v. 10). In every way He shall be acknowledged as Lord (no longer as "servant," V. 7). As none can fully do so "but by the Holy Ghost" (1 Corinthians 12. 3), the spiiits of good men who are dead, must be the class directly meant, ti. 10, "under the earth." to the glory of God the Father—the grand end of Christ's mediatorial offlce and kingdom, which shall cease when tliis end shall have been fully realized (John .5. 19-23, 30; 17. 1, 4-7; 1 Corinthians 15. 24-28. 13. Wherefore—Seeing tliat we have in Christ such a specimen of glorj' resulting from "obedience" (i;.8)and humiliation, see that ye also be "obedient," and so "your salvation" shall follow your obedience, as ye have . . . obeyed —" even as ye have been obedient," viz., to God, as Jesus was oi-der to carry out His sovereign gracious purpose towards you (Ephesians 1. 5, 9). 14. murmurlngs secret inurmuT ings and complaints against your fellow-men arising from selfishness: opposed to the example of Jesus just mentioned (cf. the use of the word, .John 7.12, 13; Acts 6.
1; 1 Peter 4. 9; Jude 16). disputlngs—The Greek is translated "doubting" in 1 Timothy 2. 8. But here referring to profitless "disputlngs" with our fellow-men, in relation to whom we are called on to be " blameless and harmless"
(i'. 15): so the Greek is translated, Mark 9. 33, 34. These disputlngs flow from "vainglory" reprol)ated (v. 3); and abounded among tlie Aristotelian philosophers in Jlacedon, where Pliilippi was. 15. blameless and harmless— Witliout either the repute of mischief, or the inclination
"obedient" unto God {Note, v. 8). not as, &c.—"not as if" It were a matter to be done "in my presence only, but now (as things are) mucli more (with more earnestness) (In my absence)" (because my help is withdrawn from you). [Alford.] work out—carry out to its full perfection. "Salvation" is "worked in" (v. 13; Ephesians 1.11) believers by the Spirit, who enables tliem through faith to be justified once for all ; but it needs, as a progressive work, to be "worked out" by obedience, through the help of the same Spirit, unto perfection (2 Peter 1, 5. 3). The sound Christian neither, like the formalist, rests in the means, without loolcing to the end, and to tlio Holy Spirit who alone can make the means effectual; nor, like the fanatic, hopes to attain the end without the means, your own—The emphasis is on this. Now tliat Jam not present to further the work of your salvation, " work out your own salvation" yourselves the more carefully. Do not think this work cannot go on because I am absent; "for to do It. [Alford.] sons—rather as GreeA;, " the children of God" (Romans 8. 14-16). Imitation of our heavenly Father is the instinctive guide to our duty as His cliildren, more than any external law (Matthew 5. 44, 45, 48). without rebuUe—" without (giving handle for) reproach," The whole verse tacitly refers by contrast to Deuteronomy
32. 5, "Their spot . . . not ... of His children ... a perverse and crooked generation" (cf. 1 Peter 2. 12). yc aliinc—lil., "appear." [Trench.] "Show yourselves" (cf. Matthew
5. 14-16; Ephesians 5.8-13). as lights In the world—The Greek expresses "as luminaries in the world," as the sun and moon, "the lights," or "great lights," in the material world or in the firmament. LXX. use the very .same Greek word in the passage. Genesis 1. 14, 16; cf. Note, Revelation 21. 11. 10. Holding forth—to them, and so applying it (tlie common meaning of the Greek; perhaps here including also the otiier meaning, " holding /a«<"). The image of light-bearers or luminaries is carried on from i'. 15. As tlie heavenly luminaries' light is closely connected with the life of animals, so ye liold forth the light of Christ's "word" (received from me) which is the "life" of the Gentiles (John 1.4; 1 John 1. 1, 5-7). Christ is "the Light of the world" (John 8. 12); believers are only "lightbearers" reflecting His llglit. that I may rejolee in— lit., "witti a view to (your being) a subject of ryoicing to me against the day of Christ" (ch. 4.1; 2 Corinthians 1.14;
(v. 13) it is God that worketh in you," &c. In this case adopt a rule different from the former (v. 4), but resting on the same principle of "lowliness of mind" (d. 3), rt'z.,
"look each on his own things," instead of "disputlngs" with others(v. 14). salvation—which is in " Jesus" (n. 10), as His name (meaning God-Saviour) implies, with fear and trembling—the very feeling enjoined on " servants," as to wliat ought to accompany their "obedience" (Ephesians 6. 5). So here. See that, as "servants" to God, after
1 Tliessalonlans 2. 19). that I have not run In valu--that tlie example of Christ, ye be so "with the fear and trembling" which becomes servants; not slavish fear, but Irembling anxiety not to fall short of the goal (1 Corinthians 9.
it was not in vain that I laboured for your spiritual good. 17. Yea, and If—rather as Greek, " Yea, if even :" implying that he regarded the contingency as not unlikely. H» i(J, 27; Hebrews 4. 1, " Let us/t«c, lest a promise bein lilt us of entering into Ills rest, any should come short of it"), resulliny from a sense of our human insujflciency, and from the conscioustiess that all depends on the power of God, " who liad assumed the possibility of his being found alive at Christ's coming (for In every age Christ designed Christians to stand in preparedness for His coming as at hand): he here puts a supposition which he regards m oioi* worketh both to will and to do" (Romans 11. 20). "Paul, 3G4
Paul Pronisetk to Send Timothy. PHILIPPIANS in. His Warning against Judaiicn.
likely, viz., his own death before Christ's coming. I be offered—rather as Greek, "I am poured out." "I am made a libation." Present, not future, as the danger is threatening him now. As in sacrifices libations of wine were "poured upon" the offerings; so he represents his erly a sending Epaphroditus back (ch. 4. 18). But as he had come intending to stay some time with Paul, tlie latter uses the word "send" (cf. v. 30). fellow-sojdlcr—in the "good fight" of faith (ch. 1.27, 30 ; 2 Timothy 2.3; 4. 7). your messenger — "apostle." The "apostles" or " messengers of the churches" (Romans 16. 7; 2 Corintliians
Pliillppian converts, offered through faith (or else tlieir faith itself), as the sacrifice, and his blood as the libation
8.23), were distinct from the "apostles" specially commissioned by Christ, as the Twelve and Paul, ministered to my wants—by conveying tiie contribul ions from Pliilippi. The Greek leitourgon, lit., implies ministering in the
"poured upon" it (cf. Romans 15. 16; 2 Timothy 4. 6). service—Greek, "priest's ministration :" carrying out tlie image of a sacrifice. I rejoice—for myself (ch. 1. 21, 23). His expectation of release from prison is much fainter, than In the Epistles to Ephesians, Colossians, and Philemon, written somewhat earlier from Rome. The appointment of Tigellinus to be Praetorian Prefect, was probably the cause of this change. See Introduction, rejoice wItU yon all—AI-FORD tra7islates._ "1 congratulate yoa all," viz., on the honour occurring to you by my blood being poured out on the sacrifice of your faith. If they rejoiced already ministerial office. Probaby Epapliroditus was a presbyter or else a deacon. 26. For—Reason for tliinking it "necessary to send " Epapliroditus. I'ranahite as Greek, " Inasmuch as he was longing after you all." full of heaviness—Tlie Greek expresses the being worn out and overpowered with heavy grief, because that ye had heard that he had been sick—rather, " that lie was sick." He felt how exceedingly saddened you would be in Iiearing it; and lie now is liasteniiig to relieve your minds of the anxiety. 27. Epaphroditus' sickness proves that the apostles had not ordinarily the permanent ^Ht of mira-
(as English Version represents), wliat need of his urging them, "Do j/e also joy," &c. 18. "Do ye also rejoice" at this honour to you, " and congratulate me" on my blessed " gain" (ch. I. 21). 19. Vei-. 22, " Ye know the proof of him cles, any more than of inspiration : both were vouchsafed to them only for each particular occasion, as the Spirit thought fit. lest I shoiild have sorrow upon sorrow. . . that ... he hath served with me," implies that Timothy had been long with Paul at Philippi. Accordingly, In the history (Acts 16. 1-4; 17. 10, 14), we find them setting out together from Derbe in Lycaoaia, and together again at Berea In Macedonia, near the conclusion of St. Paul's missionary journey: an undesigned coincidence between the Epistle and history, a mark of genuineness. [Paley.] From V. 19-dO, it appears Epaphroditus was to set out at once to allay the anxiety of the Philippians on his account, and at the same time bearing the Epistle; Timothy was to follow after the apostle's liberation was decided, when they could arrange their plans more definitely as to where Timothy sliould, on his return with tidings from Philippi, meet Paul, who was designing by a wider circuit, and slower progress, to reach that city. Paul's reason for sending Timothy so soon after having heard of the Philippians from Epaphroditus was, that they were now suffering persecutions (ch. 1. 28-30) ; and besides, Epaphroditus' delay through sickness on his journey to Rome from Philippi, made tlie tidings he brouglit to be of less recent date than Paul desired. St. Paul himself also hoped to visit them shortly. But I trust—Yet my death Is by no means certain; yea, " I hope (Greek)' in the Lord" (t. e., by tlie Lord's help), unto you— lit., "for you," t. e., to your satisfaction, not merely motion, to you. I also—That not only you " may be of good courage" (so viz., tlie sorrow of losing him by death, in addition to the sorrow of my imprisonment. Here only occurs anything of a sorrowful tone in this Epistle, which generally is most joyous. 29. Receive him—There seems to be something behind respecting liim. If extreme afl'ection had been the sole ground of his " heaviness," no such exhortation would have been needed. [Alford.] in reputation—" in honour." 30. for the work of Christ— 012., the bringing of a supply to me, the minister of Christ. He was probably in a delicate state of health in sotting out from Pliilippi ; but at all hazards he undertook this service of Christian love, which cost him a serious sickness, not regarding his life—Most of the oldest MSS. read, " hazarding," &c. to sui>ply your lack of service —Not that Paul would imply, they lacked the will: what they " lacked " was the "opportunity" by which to send tlieir accustomed liounty (oh. 4. 10). "That wliich ye would have done if you could [but which you could not through absence], he did for you; therefore receive liiin with all joy." [Alford.J
CHAPTER IIT.
Ver. 1-21. Warning against Judaizbrs: He has Greater Cause than they to Trust in Legal Righteousness, BUT Renounced it for Christ's Righteousness, IN which he Presses after Perfection: Warning AGAINST Carnal, Persons: Contrast of the Believer's Life and Hope. 1. Finally—rather, not with the notion of time, but making a transition to another general subject, "Furthermore" [Bbngel and Wahl] as in 1 Thessalonians 4. 1. Lit., "As to what remains," &c. It Is often used at the conclusion of Epistles for " finally " (Ephesians 0. 10; 2 Thessalonians 3. 1). But it;
Greek) on hearing of me {v. 23), but " I also, when I know your state." *0. His reason for sending Timothy above all others: I have none so "like-minded," lU., "likesouled," with myself as is Timothy. Cf. Deuteronomy 13.
6, "Thy fi'iend which is as thine own soul" (Psalm 55. 14). Paul's second self, naturally Greek, "genuinely:" "with «incere solicitude." A case wherein tlie Spirit of God 80 changed man's nature, that to be natural was with him to be spiritual: the great point to be aimed at. 21. Translate as Greek, " They all" (viz., who are now with ine, ch. 1. 14, 17; ch. 4.21: such Demas, then with liiin, proved to be, Colossians 4.14; cf. 2 Timothy 4.10; Philemon 24). seek their oMrn—Opposed to Paul's precept (u. 4; 1 Corinthians 10. 24, 33; 13.5). This Is spoken, by comparison with Timothy ; for ch. 1. 16, 17, implies that some of those with Paul at Rome were genuine Christians, thougli not so self-sacrificing as Timothy. Few come to the help of the Lord's cause, where ease, fame, and gain, have to be sacis not restricted to this meaning, as Alford thinks, supposing that Paul used It here intending to close his Epistle, but was led by the mention of the Judalzers intoa more lengthened dissertation, the same things—concerning "rejoicing," the prevailing feature in this Epistle (ch. 1.
18, 25; 2. 17; 4. 4, where, cf. the "again I say," with " the same things" here). "In the Lord," marks tlie true ground of joy, in contrast with "liaving confidence in the rificed. Mast help only when Christ's gain is compatible with their own (Judges 5.17,23). 23. Rare praise (Nehemiah 7. 2). as a son with the father—/ra?i.v/«/!<?, " as a child (*(r)-t)e</t) a father." served with me—WIkui we might expect the sentence to run tlius, "As a child .lervetJt a flesh," or in any outward sensible matter of boasting (v.
3). not grievous—"not irksome." for you It is safe-
Spiritual joy is the best safety against error (v. 2; Nehemiah 8. 10, end). 2. Bewnre—G'ree*, " Have your eye on " so as to beware of. Contrast "mark," or "observe," viz., so as to follow V. 17. Aoa— Greek, " the dogs," viz., those impure persons "of whom I have told you often " (v. 18, father, so he served me ;" he changes It to " served tci/h me" in modesty; as Christians are not servatUs TO one another, but servants of God with one another (cf. ch. 3. 17). In the Gospel —Greefc, "unto," or "for the Gospel." 23. so soon as I shall see i.e., so soon as I sliall have known fur cer-
19); "the abominable" (cf. Revelation 21. 8, with 22. 15; Matthew 7. 6; Titus 1. 15,16): "Dogs" in filtl Uness, unchastlty, and snarling (Deuteronomy 2:118; Psalm 59.6, tain. 24. also myself—as well as Timotliy. 25. I supposed—"I thought it necessary." to send—It was prop-
14, 15; 2 Peter 2. 22): especially "enemies of the cross of
Clirist" (f. IS; I'salm -I'Z. 16,20). The Jews regarded the
36o
Puil Givelh up all for Otrist, PHILIPPIANS III. but Counteth it as Xothtng.
(jent Ues as "dogs" (Matthew 15. 26); but bythcir own nnbolief they have ceased to be the true Israel, and are become "dogs" (cf. .Isaiah 56.10,11). evil workers—2 Corinthians 11. 13, "deceitful workers." Not .simply "evildoers" are meant, but men who "worked," indeed, ostensibly for the Gospel, but worked for evil: "serving not our Lord, but their own belly" (v. 19; cf. Romans 16. 18). Translate, " The evil workmen," i. e., bad teachers (cf. 2 Timothy 2. 15). coxkciaion—Circumcision had now lost its spirlaw, and which flows from "the righteousness of God by faith," he on the contrary declares (t;. 12-14) that he has not attained perfection. 7. gain—rather as Greek, " gn\t\s:'' Including all possible advantages of outward status, which he had heretofore enjoyed. I counted— GrccA-, " I ftaye counted for Clirist's sake loss." He no longer uses the plural as in "gains;" for he counts them all but one great "loss" (Matthew 16. 26; Luke 9. 25). 8. Yea doubtless—The oldest MSS. omit "doubtless" (.Greek, "ge"): translate, " nay more." Not on\y " have I counted" tfiose things just mentioned "loss for Christ's sake, but, moreover, I even DO count all things but loss," &c. for the excellency— Greefc, " On account of the surpassing excellency (the super-eminence above them all) of the knowledge of Christ Jesus." my l.ord—Believing and loving appropriation of Him (Psalm 63. 1; John 20.28). for whom—"on account of whom." I have sutfered the loss—Not merely I "counted" them "loss," but have actually lost them, all things—The Greek has the artiitual significance, and was now become to those who rested on it as any ground of justification, a senseless mutilation. Christians have the only true circumcision, x-iz., tiiat of the heart; legalists have only "concision," i.e., the cuttting off of the flesh. To make " cuttings in the flesh " was expressly prohibited by the law (Leviticus 21.5): it was a Gentile-heathenish practice (1 Kings 18. 28); yet this, writes Paul indignantly, is what these legalists are virtually doing in violation of the law. There is a remarkable gradation, says Birks (Horcs ApostoUcw) in St. Paul's language as to circumcision. In his first recorded discourse (Acts 13. 39), circumcision is not named, but implied as included In the law of Moses which cannot justify. Six or seven years later, in Epistle to Galatians (3. 3), the cle, referring to the preceding "all things:" "I have suffered the loss of them all." dung Greek, " refuse (such as excrements, dregs, dross) cas< to the dogs," as the derivation etc presses. A "loss" is of something having value; but "refuse" is thrown away as not worthy of being any more touched or looked at. win—translate, to accord with the translation, V. 7, " gai7v Christ." A man cannot make other things his " gain" or chief confidence, and at the same time " gain Christ." He who loses all things, and even himself, on account of Christ, gains Christ: Christ is His, and He is Christ's (Song of Solomon 2. 16; 6.
first Epistle in which it is named, its spiritual inefficiency is maintained against those Gentiles' who, beginning in the Spirit, thought to be perfected in the flesh. Later, in Epistle to Romans (2. 28, 29), he goes farther, and claims the substance of It for every believer, assigning the shadow only of It to the unbelieving Jew. In Epistle to Colossiaus (2. 11 ; 3. 11), still later, he expounds more fully the true circumcision as the exclusive privilege of the be-
3 ; Luke 9. 23. 24 ; 1 Corinthians 3. 23). 9. be found In lilm —"be found" at His coming again, living spiritually "in Hira" as the element of my life. Once lost, I have been "found'" and I hope to be perfectly "found" by Him (Luke 15. 8). own rlghteonsuess ... of the law—(T'. 6; Romans 10. 3, 5.) "Of," i. e., from, righteousness ... of God by faith Greek, " which is from God (resting) upon liever.. Last of all here, the very name is denied to the legalist, and a term of reproach is substituted, " concision," or flesh-cutting. Once obligatory on all the covenant people, then reduced to a mere national distinction, it was more and more associated In the apostle's experience with the open hostility of the Jews, and the perverse teaching of false brethren. 3. "We are the (real) circumcision " (Romans 2. 25-29; Colosslans 2. 11). -worship God In the Spirit— The oldest MSS. read, "Worship bi/ the faith.'' Paul was transported from legal bondage into Christian freedom at once, and without any gradual transition. Hence, the bands of Pharisaism were loosed Instantaneously; and opposition to Pharisaic Judaism took the place of opposition to the Gospel. Thus Gou's providence fitly prepared him for the work of overthrowing all Idea of legal Justification. "The righteousness of faith," In Paul's sense, is the righteousness or perfect holiness of Christ appropriated by faith, as the
Spirit of God:" our religious service Is rendered by the Spirit (,Iohn 4. 23, 21). Legal worship was outward, and consisted in outward acts, restricted to certain times and places. Christian worship is spirii Jial, flowing from the inworklngs of the Holy Spirit, not relating to certain isolated acts, but embracing the whole life (Romans 12. 1). In the former, men trusted in something human, whether descent from the theocratic nation, or the righteousness of the law, or mortification of " the flesh " (" Having confidence," or "glorying in the flesh ") [NEANnEit] (Romans objective ground of confidence for the believer, and also as a new sulective principle of life. Hence It Includes the essence of a new disposition, and may. easily pass into the idea of sanctiflcation, though the two ideas are originally distinct. It Is not any arbitrary act of God, as If he treated as sinless a man persisting in sin, simply because he believes In Clirist; but the objective on the part of God corresponds to the subjective on the part of man,
1. 9). rejoice in Jesus Christ— "make our boa.it in Christ Jesus," not in the law: tiie ground of their boasting, have no confidence In the flesh—but in the Spirit. 4. "Although 7 (emphatical) might have confidence even in the flesh." Lit., " I having," Ac, but not using, "confldeilce in the flesh." I more-have more " whereof I might have confldeilce in the flesh." 5. In three particulars he shows how he "might have confidence in the flesli '" (r. 4) viz., faith. The realization of the archetype of holiness through Christ, contains the pledge that this shall be realized in all who are one with Him by faith, and are become the organs of His Spirit. Its germ Is Imparted
(1.) His pure Jewish blood. (2.) His legal preciseness and high status as such. (3.) His zeal for tlie law. The Greek \9 "Being in circumcision an eighth-day person," t. c, not one circumcised in later life as a proselyte, but on the eighth day after birth, as the law directed in the case of Jew-born infants, of the tribe of Benjmnln—son of Rachel, not of the maid servant. [Bengkl.] Hebrew of the Hebrews—neither one or other parent being Gentile. The "Hebrew," wherever lie dwelt, retained the language of his fathers. Thus Paul, though settled in Tarsus, a Greek to them in believing, although the fruit of a life perfectly conformed to the Redeemer, can only be gradually developed in this life. fNEANDEU.] 10. That I may know him—experimentally. The aim of the "righteousness" just mentioned. This verse resumes, and more fully explains, "the excellency of the knowledge of Christ" (v. 8). To know Him is more than merely to know a doctrine about Him. Believers are brought not only to redemption, but to the Redeemer Himself, the power of his resurrection—assuring believers of their Jnstlftcatloa (Romans 4. 25; 1 Corinthians 15. 17), and raising them up spiritually witli Illm, by virtue of their Identlficatiou with Him in this, as in all the acts of His redeeming work city, calls himself a Hebrew. A "Grecian " or Hellenist, on the other liand, in tlio New Testament, is the term unetX for a Greek-speaking 3eyf. [Trench.] touching the law i. e., as to legal .status and strictness, a Pharisee —"of the strai test sect " (Acts 26. 5). 6. concerning— translate as before and after, "As touching zeal" (cf. Acts for us (Roma ns 6. 4 ; Colosslans 2. 12; S. 1). The power of the Divine Spirit which raised Him from literal death, Is the same which raises believers from spiritual death now (Kphesians 1. 19, 20), and shall raise their bodies from literal death hereafter (Romans 8. 11). the fellowship of his sufferings—by identification with Him In HlssutTerIngs and death, bi/ imputation; also. In actually bearing
22.3; 20.9). blameless Wrcefc, "Having become blameiesB" as to ceremonial righteousness: having attained in the eyes of man blameless legal perfection. As to tlie holiness before God, which is the Inner and truest spirit of the
3G6
nii LirriAXS iii.
but yel the Pkilippians are to Follow him.
Paul Acknowledges his oicn Imperfection, thifs unlnded—having the mind which he had described, the cross whatever is laid on us, after His exninplc, and so "filling up tliat which is behind of the afflii'timis of Christ" {C'olossians I. 21); and in tlie trill to bear aught f. 7-14. otherwise minded—having too high an opinion of yourselves as to your attainment of Christian perfection. "He who thinks that he has attained everything, hath nothing." [Chrysostom.] Probably, too, he refers to those who were tempted to think to attain to perfection by the law (Galatians 3.3): who needed the warning (v.
for His sake (Matthew lU. 38; IG. 21; '2 Timothy 2. 11). As He bore all our sufferings (Isaiah 53. 4), so we participate in His. made conformable unto Ills death—"conformed to tlie likeness of His death," viz., by continued sufferings
3), "Beware of the concision," though on account of their former piety, Paul hopes confidently (as in Galatians 5.
for His .sake, and mortifying of the carnal self (Komans 8.
29; 1 Corinthians 15. 31; 2 Corinthians 4. lU-12; Galatians 2.
20). H. If by any means—Not Implying uncertainty of the issue, but the earnestness of the struggle of faith (1 Corintliians 9. 26, 27), and the ui-geut need of jealous selfwatchfulness (1 Corinthians 10. 12). n«tain unto tUe rceurrectiou of the dead—The oldest MSS. read, "... the resurrection from (out of) the dead," viz., the first resurrection ; that of believers at Christ's coming (1 Corin-
10) that God wlU reveal the path of right-minuedness to tliera. Paul taught externally; God "roveals" tlie truth internally by His Spirit (Matthew 11. 25; 16. 17; 1 Corinthians 3. 6). unto you—who sincerely strive to do God's will (John 7. 17; Eplieslans 1. 17). 16. The expectation of a new revelation is not to make you less careful in walking according to whatever degree of knowledge of Divine things and perfection you have already attained. God makes further revelations to those who walk up to the revelations they already have (Hosea 6. 3). rule, let us mind the same thing—Omitted in the oldest MSS. Perhaps partly inserted from Galatians 6. 16, and ch. 2. 2. Translate then, "Whereunto we have attained, let us walk on (a military term, march in order) in th'e same" (the measure of knowledge already attained). 17. followers Greek, " imitators together." of me—as I am an imitator of Christ (1 Corinthians 11. 1): Imitate me no fartlier than as I imitate Christ. Or as Bengel, " My fellow-imitators of God" or "Christ:"' "imitators of Christ together with me" (Note, ch. 2. 22; Ephesiaus 5. 1). mark —for imitation, which walk so as ye hav« us for an ensainple—In English Version of the former clause, the translation of this clau.se is, "those who are walking so as tliians 15. 23; 1 Thessalonians 4.15; Revelation 20.5,6). The Greek word occurs nowhere else in the New Testament. "The power of Christ's resurrection" (Romans 1.
4), ensures the believer's attainment of tlie " resurrection frnm the (rest of the) dead" (cf. v. 20, 21). Cf. "Accounted worthy to obtain the resurrection from the dead" (Luke 20.
35). "The resurrection of the just" (Luke 11. H). la.
Translate, "Not that I," &c. (I do not wish to be understood as saying that, &c.) attained—"obtained," viz., a, perfect knowledge of Christ, and of the power of His death, and fellowship of His sufferings, and a conformity to His death, eitlier were already perfect—"Or am already perfected," i. e., crowned with the garland of victory, my course completed, and perfection absolutely reached. The image is that of a race-course througliout. See 1 Corinthians 9.24; Hebrews 12.23. See Tkench, Synonyms of New Testament. I follow after—" I press on." apprehend . . . apprehend—"If so be that I may lay hold on that (Viz., the prize, v. 14) for which also / was laid Itold on by Christ" (viz., at my conversion, Song of Solomon 1. 4; 1 Corinthians 13.12). Jesus—Omitted in the oldest MSS, Paul was close to "apprehending" the prize (2 Timothy j'e have an example in us." But in Bengel's translation, "iMasiiiucli as," or "since," instead of "as." 18. many walk—in sucli a manner. Follow not evil-doers, because they are "many" (Exodus 23. 2). Their numbers are rather a presumption against their being Christ's "little flock" (Luke 12. 32). often—There is need of constant warning. weeping—(Romans 9. 2.) A hard tone in speaking of the inconsistencies of professors is the very opposite of Paul's spirit, and David's (Psalm 119. 136), and Jeremiah's (Jeremiah 13. 17). The Lord and His apostles, at the same time, speak more strongly against empty professors (as the Pharisees), than against open scofl'ers. enemies of the cross of Christ—jn their practice, not in doctrine (Galatians 6. 14; Hebrews 6.6; 10.29). 19. destruction—everlasting at Christ's coming. Ch. 1. 28, "perdition:" tlie opposite word is "Saviour" (v. 20). end —fixed doom, whose god is their belly—(Romans 16. 18) —hereafter to be destroyed by God (1 Corinthians 6. 13). In contrast to our "body" (v. 21), which our God, the Lord Jesus, shall " fashion like unto His glorious body." Their belly is now pampered, our body now wasted; then the respective states of both shall be reversed, glory is in tlielr shame—As "glory" is often used in the Old Testament for "God" (Psalm 106. 20), so here it answers to "whose God," in the parallel clause; and "shame" is the Old Testament term contemptuously given to an idol (Judges 6. 32, Margin). Hosea 4. 7 seems to be referred to by St. Paul (cf. Romans 1. 32). There seems no allusion to circumcision, as no longer glorious, but a shame to them
4.7,8). Christ tlie Author, is also the Finislier of His people's "race." 13. I—whatever others count as to themselves. He who counts himself perfect, must deceive himself by calling sin Infirmity (1 John 1.8); at the same time, each must aim at perfection, to be a Christian at all (Matthew 5. 48). forgetting those things. . . behind—iyOoAi/ifl' book is sure to end in goiny buck (Luke 9. 62): So Lot's wife (Luke 17. 32). If in stemming a current we cease pulling the .oar against it, we are carried back. God's word to us is as it was to Israel, " Speak unto the children of Israel that they go forward" (Exodus 14. 15). The Bible is our landmark to show us whether we are progressing or retrograding, reaching forth—with hand and foot, like a runner in a race, and the body bent forward. The Christian is always bumbled by the contrast between what he is and what he desires to be. The eye readies before and draws on the hand, the hand reaches before and draws on the foot. [Bengel.] unto—towards (Hebrews 6. 1). 14. high calling — "the calling that is above" (Galatians 4. 26; Colossians 3. 1) : "the heavenly calling" (Hebrews 3.1). "The prize" is "the crown of righteou.sness" (1 Corinthians 9.24; 2 Timothy 4. 8). Revelation
2. 10, " crown of life.'' 1 Peter 5. 4, " A crown of glory that I'adeth not away." "The high," or " heavenly calling," is not restricted, as Alfobd thinks, to St. Paul's own calling as an apostle by the summons of God from heaven ; but the common calling of all Christians to salvation in Christ, which coming from heaven invites us to lieaven, wliither accordingly our minds ought to be uplifted. 15. therefore—Resuming w. 3. "As many of us then, as are per-
(V. 2). The reference of the immediate context is to sensuality, and carnality in general, mind earthly tilings —(Romans 8. 5.) In contrast to u. 20; Colossians 3. 2. 20, our conversation—rather, "our state" or "country:" om citizenship. Our life as citizens. We are but pilgrims oa earth ; how then should we " mind earthly things" (v. 18 Hebrews 11.9,10,13-16)? Roman citizenship was then liigliiy prized ; liow much more should the heavenly citizenship (Acts 22. 28; cf. Luke 10. 20)? ia—G7-eek, "has fect," i. e., full grown (no longer "babes") in the Chrisiian its existence." in heaven &i eek, " in the lieavens." look for the Saviour, the Lord Jesus Christ—" We wait for (so the same Greek is translated, Romans 8. 19) the Lord Jesus as a (i. e., in the capacity of a) Saviour" (Hebrews 9.
life (v. 3, " woi-shipping God in the Spirit, and having no con Hdeuce in the flesli"), 1 Corinthians 2. 6, fully established in things of God. Here, by "perfect," lie means one fully fU for running [Bkvgel.]; knowing and complying with the laws of tlie course (2 Timothy '2. 5). Though "perfect" in this sense, he was not yet "made perfect"
28). Tliat He is "the Lord," now exalted above every name, assures our expectation (ch. 2. 9-11). Our High Priest is gone up into the Holy of Holies not made witn hands, there to atone for us; and as the Israelites stooC
(.Oreek) in the sense intended in v. 12, viz., "crowned with eontplete vticory," and having attained absolute perfection.
Particular Admonitions. PHILIPPIANS IV. General Ejhortations.
"Alway;" even amidst the afflictions now dislrpssing you (ch. 1.28-30). again—as he had already said, " Rejoice'' (ch. 3. 1). Joy is the predominant feature of the Epistle. I say Greek, rather, " I ivill say." 5. moileratlon—From a Greek root, " to y \vV\," \v\ienc(! yieldingness [Trench], or from a root, "It is fitting," whence " reasonableness of dealing" [Alford], that cousiderateness for others, not urging one's own rights to the uttermost, but waiving a part, and thereby rectifying the injustices of justice. The archetype of this grace is God, who presses not the strictness of His law against us as we deserve (Psalm 130. 3, 4) bntside the tabernacle, expecting Aaron's return (cf. Luke
I. 21), so must we look unto the heavens expecting Christ thence. 31. Greek, " Wlio shall transfigure the body of our humiliation {viz., \n which our humiliation has place,
2 Corinthians i. 10; Ephesians 2. 19; 2 Timothy 2. 12), that it may be conformed unto the body of His glm-y {viz., in which His glory is manifested), according to the effectual working whereby," &c. Not only shall He come as our "Saviour," but also as our Glorifler. even—Not only to make the body like His own, but "to subdue all things," even death itself, as well as Satan and sin. He gave a sample of the coming ft-att?/!S"t»'afo« on the mount (Matthew 17. 1, &c.). Not a change of identity, but of fasliion or form (Psalm 17. 15; 1 Corinthians 15. 51). Our spiritual resurrection now is the pledge of our bodily resurrection to glory hereafter {v. 20; Romans 8. 11). As Christ's glorified body was essentially identical with His body of humiliation ; so our resurrection bodies as believers, since they shall be like His, shall be identical essentially with our present bodies, and yet "spiritual bodies" (1 Corinthians though having exacted the fullest payment for us from our Divine Surety. There are included in " moderation," candour and kindliness. Joy in the Lord raises us above rigorism towards others {v. 5), and carefulness {v. 6) as to one's own afl'airs. Sadness produces ?«f»-ose Aaj's/iHew towards others, and a carking spirit in ourselves. Let . . . be known i. e., in your conduct to others, let notliing inconsistent with "moderation" be seen. Not a precept to make a display of moderation. Let this grace "be known" to men in acts; let "your requests be made to God" in words (v. ti). unto all men—even to the "perverse" (ch. 2. 15), that so ye may win them. Exercise " forbearance" even to your persecutors. None is so ungracious as not to be kindly to some one, from some motive or another, on some occasion; the believer is to be so "unto all men" at all times. The Loitt is at hand—The Lord's coming again speedily is the grand motive to every Christian grace (James 5.8,9). Harshness to others (the opposite of "moderation") would be taking into our own hands prematurely the prerogatives of judging, which belongs to the Lord alone (1 Corinthians 4. 5) ; and so provoking God to judge us by the strict letter of the law (James 2. 12,13). G. Translate, "Be anxious about nothing." Cai'e and prayer are as mutually opposed as fire and water. [Bengel.] by prayer and supplication Greek, "hy the prayer and the supplication" appropriate to each case. [Alford.] Prayer for blessings; and the general term. SuppUcatioJi, to avert ills; a special term,
15. 42-44). Our "hope" is, that Christ, by His rising from the dead, hath obtained the power, and is become the pattern, of our resurrection (Micah 2. 13).
CHAPTER IV.
Ver. 1-23. Exhortations : Thanks for the Supply FROM Philippi: Greeting; and Closinq Benediction. 1. "Wherefore;" since we have such a glorious hope (ch. 3. 20,21). dearly beloved—Repeated again at the close of the verse, implj'ing that his great love to them should be a motive to their obedience, longed for— "yearned after" in j'our absence (ch. 1. 8). crown—in the day of the Lord (ch. 2. IG; 1 Thessalonians 2. 19). so—as I have admonished you. stand fast—(Ch. 1. 27.) 2. Enodia and Syntyclie were two women who seem to have been at variance; probably deaconesses of the Church. He repeats, "I beseech," as if he would admonisli each separately, and with the utmost impartiality, in tlie Loi-d— the true element of Christian union; for tliose "in the Lord" by faith to be at variance, is an utter inconsistency.
sujipliant entreaty (JS'ote, Ephesians G. IS), thanlcsgl ving— for every event, prosperity and artliction alike (1 Thessalonians 5. 18; James 5. 13). The Philippians might remember Paul's example at Philippi when in the innermost prison (Acts 10. 25). Thanksgiving gives elt'ect to prayer (2 Chronicles 20. 21), and frees from anxious carefulness by making all God's dealings matter for prais(', not merely tor rcsignatio7i, much less murmuring. "Peace" is the companion of " tlianksgiving" (t>. 7; Colossians 3. 15). let yonr requests be made known unto God—with generous, filial, unreserved confidence; not keeping aught back, as too great, or else too small, to bring before God, though you might feel so as to your fellow-nion. So Jacob, when fearing Esau (Genesis 32. 9-12); llezekiah fearing Sennaclierib (2 Kings 19.14; Psalm 37. 5). 7. And —The inseparable conseciuenco of thus laying everything before God in "prayer with thanksgiving." peace—the dispeller of "anxious care" {v. 6). of God—coining from God, and resting in God (John 14.27; IG. 33; Colossians 3,
3. \nA— Greek, "Yea." tnie yoke-fellow—yoked with me in the same Gospel yoke (Matthew 11. 29, 30; cf. 1 Timothy 5. 17, 18). Either Timothy, Silas (Acts 15. 40; 16. 19, at Thilippi), ov the chief bishop of Philippi. Or else the Greek, Uunzugus, or Synzygm, is a proper name: "Who art truly, as thy name means, a yoke-fellow." (Certainly not Patd's wife, as 1 Corinthians 9. 5 implies he had none, help tItOKe women — rather, as Greek, "help thcin," viz., Euoilia and Syntyche. "Co-operate witli them" [BiRKS] ; or as Alfokd, " Help in the work of their reconciliation." which laboured with me " inaxmvc/i as they laboured with me." At Pliilippl, women were the first hearers of the Gospel, and Lydia tlie first convert.
It is a coincidence which marks genuineness, that in this Epistle alone, special instructions are given to women who laboured with Paul in the Gospel. In sele('ting tlie first teachers, those first converted would iiatifrally be
15). passeth—A»;-j)(e.s".sr/A, or euceedeth, all man's notional powers of understanding its full blessedness (1 Corinthians 2. 9, 10; Ephesians 3.20; cf. Proverbs 3. 17). shall keep—rather, "shall guard;" shall keep as a well-garrisoned stronghold (Isaiah '26. 1, 3). The same Greek verb fl.\ed on. Kuodia and Syntyche were doulitless two of "the women who resorted to the river side, where prayer was wont to be made" (Acts IG. 13), and being early converted, would naturally take au active pai't in teaching other women called at a later period; of course not in public preaching, but in a less prominent spliere (1 Timothy 2. 11, 12). Clement—bishop of Uoine shortly after thedeathof Peter and Paul. His Epistle from the Chureh
Is used, 1 Peter 1.5. There shall be peace secure within, whatever outward troubles may besiege, hearts and mindsrather, "hearts (the seat of the thoughts) and thoughts" or purposes, through—rather as Greek, "in Clirist .lesus." It is in Christ that we are "kept" or "guarded" secure. 8. Summary of all his exhortations as to relative duties, whether as children or parents, husbands or wives, friends, neighbours, men In the inlercourse of the world, ti-ue—sincere, in icords. Iionest —Old English for "seemly," viz., in action, lit., grave, digniof Rome to the Cliurch of Corinth is extant. It makes no mention of the supremacy of the See of Peter. He was the most eminent of the apostolical fathers. Ai.ford thinks that the Clement here was a Philippian, and not necessarily Clement, bishop of Rome. But Oiuohn {Commmt. John 1. 29) identities the (Jlrment here with the bishop of Rome. In the book of life—the register-book of those whose "citizenship Is in heaven" (Luke 10.20; PlilJIpplans 3.20). Anciently, free cities had a roll-book containing the names of all those having the right of citizenship (cf. Exodus 32. .a; Psalm BO. 2S; Kzeklel 13.9; Daniel 12. 1 • Rcvclatioi: 20. 12; 21. 27). 4. (Isaiah 61. 10.) 3G3 fied. Just—towards others, pure—"chaste," in relation to ourselves, lovely—lovable (cf. Mark 10. 21 ; Luke 7.4, 5). of good report—Referring to the absent (ch. 1. 27); as " lovely" refers to what is lovable fare to face, it there b« any virtue — " whatever virtue there is." [Alfouix]