St. Paul's Epistle to the Philippians

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Harvard Depository
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ST PAUL’S EPISTLE

TO THE

PHILIPPIANS.

FOR ENGLISH READERS.

ST PAUL'S EPISTLE

TO THE

PHILIPPIANS

WITH TRANSLATION, PARAPHRASE, AND NOTES

FOR ENGLISH READERS.

BY

C. J. VAUGHAN, D.D.

DEAN OF LLANDAFF,
AND MASTER OF THE TEMPLE.

Dondon ;
MACMILLAN AND CO.

1885

[All Rights reserved.|

\
ee”

Cambridge :

PRINTED BY C. J. CLAY, M.A. & SON,
AT THE UNIVERSITY PRESS.

PREFACE.

Tuis little work is the product of a brief season of
seclusion (occasioned by a failure of voice) in the
Summer and Autumn of last year. I had intended
to include in one Volume the four Epistles of the
same period, but the resumption of active work
postponed this project into a future too remote and
precarious to be waited for.

. TI once hoped to be able to prepare an Edition of
St Paul’s Epistles for English Readers. Many years
ago I published the First Epistle to the Thessalonians
as an instalment of this work, and proceeded some
way with an Edition of the Epistle to the Galatians.
But the arrangement was not quite satisfactory,
and the notes were becoming too elaborate for their
purpose. The appearance of Dr Lightfoot’s work on
the Galatians, anticipating me in many places and
modifying my own view in others, led me to abandon

vi PREFACE.

the attempt, and to cancel the sheets which were
already struck off. |

More than twenty years ago I published a
Volume of Lectures on the Epistle to the Philip-
pians, which had been delivered in the Parish Church
of Doncaster. Each Lecture was prefaced by a very
literal rendering (from the Greek) of the passage to
be commented upon, the text used being that ot
Tischendorf’s second Edition, without any attempt
at discussion or comparison of readings.

In the present publication I have taken as my
basis the text of Professors Westcott and Hort,
though I have exercised something of an independent
judgment, and have departed in many places from
their punctuation and paragraphing, matters too
closely connected with interpretation to be taken at
second hand by any commentator. It has been a
pleasure to me thus to avail myself, late in life, of a
work of which I was permitted more than a quarter
of a century ago, by Dr Westcott’s kindness, to give,
I believe, the first specimen to the Public in an
Edition which I published:in 1859 of St Paul’s
Epistle to the Romans.

A publication designed, like the present, for
English Readers must of necessity have for its most

PREFACE. vil

prominent feature an English translation. And that
translation, to have any definite bearing upon the
particular work, must of necessity be made for himself
by the Editor. His object is not that of the Trans-
lators of 1611 or of the Revisers of their work in
1881. They had to make or to re-make a Version
suitable for reading in Churches. In the latter case,
that of the Revised Version, it was indispensable that
new renderings should be kept in harmony with the
old by a strict adherence to the English style and
idiom of the Authorized. This one consideration
marks a wide difference between that case and the
present. The translation here given has answered
its purpose when it has made clear to the reader the
view of the individual annotator. He is free from
any obligation to make his English what is commonly
called Biblical. It is enough if he finds anywhere
in the English language a phrase expressive of what
he believes to be the thought of the Apostle.

The freedom to which an individual Editor is
evidently entitled in this particular is no less evi-
dently his right in another. The preparation or
revision of a Version for congregational reading must
be made by a number of persons, entitled to an equal
voice in the decision of each question arising in the

viii PREFACE,

course of it. In such decisions, by a simple majority
or by a majority of two-thirds of those present as
the case may be, there can be little room for striking
or telling results. Any bold or happy suggestion
has to run the gauntlet of a multitudinous criticism,
and the average judgment necessarily carries the day
against the individual intuition. It can scarcely be,
perhaps it scarcely ought to be, but that something
of a colourless and negative character is thus given
to the completed work. It would be interesting,
in a large company of Revisers, to be allowed to
know how each man would have rendered the whole
of one Book or one Chapter, had he been left to
himself to do it. It is quite conceivable, without
any impatience of the unavoidable conditions of
composite labour, that there might be touches of
beauty or even sparks of genius here and there in
the separate essays, which did not survive in the
combined and finished work. If this be so, it is
evident that the contribution of individuals to the
translation as well as the interpretation of Scripture
can never really be superseded by the most careful
or the most successful of collective and corporate
efforts.

No man can undertake the task of translating

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a . ee

PREFACE. 1X

even a few Chapters of the Greek Testament, with-
out a painful sense of failure. To produce an easy
and spirited version of a speech of Demosthenes or a
dialogue of Plato is by no means beyond the power
of an expert in the two languages. But that which
is forcible or felicitous as the rendering of a human
composition may be in the highest degree distasteful
in the case of an inspired writing. There the instinct
of reverence must check alike the clever turn and
the popular paraphrase, and the result is sure to
bewray the limits and trammels of the process.

In the preparation of this Volume, as in all
previous undertakings of the same kind, I have
abstained from any direct reference to the notes and
comments of others. For better or worse, I have
written down the results of my own diligent study,
alike in the interpretation of the text and in the
selection of passages used in illustration. It is thus,
I think, rather than by an attempted comparison of
the varying or conflicting opinions of previous com-
mentators, that a man may best hope to contribute
his little quota to the knowledge and thought of his
generation. At the same time every one must be
conscious how little he can have to offer which is in
any real sense original—how much, on the contrary,

Xx PREFACE.

of his own contribution is the product, unconsciously
at least, of the work of previous toilers—how true,
in this as in every field of effort, is the humbling yet
encouraging reflexion, ‘Other men laboured, and ye
have entered into their labours.’

While professing to contemplate English readers
rather than students of the original in this Edition
of St Paul’s Epistle to the Philippians, I have not
scrupled to introduce Greek words into the notes
. where it was impossible without doing so to make
the necessary explanations intelligible, and I have
placed the Greek text itself on alternate pages face
to face with the English rendering. I have hoped
thus to make the book useful to two classes of
readers, without losing sight of its special designa-
tion for one.

- THe TEMPLE,
April 11, 1885.

INTRODUCTION.

THE Epistle to the Philippians belongs to a group
of four letters, written by St Paul during that two
years’ imprisonment at Rome with which the history
in the Acts closes’. The references in the Epistle
to the Preetorian camp’ and to the Emperor's house-
hold* make the place of writing certain, while the
allusions to his bonds‘, and to the consequences to
himself and his work’, place beyond doubt the cir-
cumstances of the writer. ,

Three of these four Epistles are shown by in-
ternal evidence to be actually contemporaneous.
Two of them, those (namely) to the Ephesians and
the Colossians, are inseparably linked together by
thought and phrase, by topic and order, by the
person of the bearer and the identity of his com-
mission’, The third, that to Philemon, is as de-
cisively linked to the second by the name of its

* Acts xxvili, 16, 30. * Phil. i. 13.

* Phil, iv. 22. * Phil. i. 13.

* Phil, i, 12, 19, &e.

* Compare Eph. vi. 21, 22 with Col. iv. 7, 8.

Vv. P. I

2 INTRODUCTION.

bearer, by one of the persons saluted, and by
several of the persons saluting’.

It is equally evident that the letter to the
Philippians is entirely independent of the rest, as
much in date as in destination. Its topics are dif-
ferent, its language is different, its tone is different.
Beyond the fact that in all the four St Paul is a
prisoner, and that in three of them, and by clear
inference in the fourth also, Timotheus is his com-
panion’, there is nothing to prove the identity even
of the imprisonment, much less of the point in the
imprisonment which was the moment of the writing.

The question therefore arises, was the Epistle to
the Philippians prior or subsequent in time to the
other three? And different answers have been given
to this enquiry.

Some have seen indications in the Epistle to the
Philippians of an advanced stage in the imprison-
ment, a closer and harsher treatment, and a less
hopeful view of the result. In modification of such
statements it may be urged that, so far from
anticipating a fatal close, St Paul expresses in strong
terms his confidence that, though the question of
life or death is trembling in the balance, the issue
will be his continuance in life’. And just as in one
of the other three letters he bids his friend at

* Compare Philem. ro, &c. with Col. iv. 9; Philem. 2 with
Col. iv. 17; Philem. 23, 24 with Col. iv. 10, 12, 14.
* Phil, i. x. Col.i.1. Philem. 1. * Phil. i. 25.

INTRODUCTION. 3

Colossee to prepare for his reception, as hoping to
be (as he expresses it) ‘granted’ to those who have
prayed for his deliverance’, so, when he writes to
the Philippians, he is ‘hoping in the Lord that he
shall speedily come to them”, though he fully
recognizes the precariousness of a life still dependent
on the casualties of a Roman trial.

If then the argument for the later date of the.
letter to the Philippians is thus inconclusive, does
the subject-matter of the Epistle give any encourage-
ment to an opposite view? It has been powerfully
urged that it does’.

St Paul’s Epistles are commonly divided into
four groups or volumes, distinct from each other
scarcely more in date than in subject. Of these
four groups the one before us is the third. It
follows, at an interval of four or five years, that
weighty and massive volume of which the Epistle
to the Galatians, the first and second Epistles to
the Corinthians, and the Epistle to the Romans,
are the component parts. The two Epistles to the
Corinthians deal largely with local and personal
matters, and though they abound in passages of
transcendant importance and incomparable beauty,
yet on the whole they leave to the other two, the
first and last in the volume, the developement of that
great controversy, which for many years of his life

? Philem. 22. * Phil, ii. 24.
* See Bp Lightfoot’s Introduction.

4 INTRODUCTION.

was the hinge and pivot of St Paul’s activity, the
contest between a pure and a mixed Gospel, between
Christ as the complement or supplement of Judaism
and a Christ sufficient of Himself for the salvation
of sinners and of the world.

This controversy had in some measure spent
itself when St Paul entered upon his compulsory
retirement at Cvesarea and Rome. In the one
Epistle of the third volume which can alone be
called in any sense polemical, that to the Colossians,
the form and shape of the adversary is visibly altered
since the days of the Galatian and Roman argument.
Ingredients there are of Judaism in the new com-
pound—the law of ritual and ceremonial, with its
Rabbinical glosses upon the Divine original, is still
there, and still potent—but it is mingled now with
other and at first sight incongruous elements, with
an Oriental speculation and an Essene asceticism
which carry the war into other regions, and which will,
in the fourth and last volume of the letters, those of
the period of freedom between the two captivities and
of the second imprisonment itself, develope a still
further growth of heresy, necessitating in the great
combatant a new terminology and a new phraseology
to deal with it, furnishing new difficulties to the
student and new facilities to the sceptic.

We must not anticipate the topics of other In-
troductions. At present the remark is this—that
the Epistle to the Philippians, in its one contro-

’ INTRODUCTION. 5

versial chapter, has no word for those peculiar
vagaries of error which are the predominant subject
of the Epistle to the Colossians. It seems im-
probable that St Paul should entirely ignore these,
in writing to his most dearly loved Church of
Philippi, if they had already taken that place in his
thoughts which they certainly occupied when he
wrote to the Church of Colosse. The object of his
attack in the third Chapter of the Epistle to the
Philippians is quite that of the second volume of his
letters, of the Epistle to the Galatians and the
Epistle to the Romans. If this be so, is it not pro-
bable that the Epistle to the Philippians was written
before the old controversy had been succeeded by the
new—that it was the connecting link (in some sense)
between the second period and the third, though
belonging itself to the latter, as the Epistle to the
Colossians is the connecting link (in some sense)
between the third period and the fourth of St Paul’s
writings, though itself belonging to the former ?
This consideration weighs powerfully with us in
attempting to fix the place of the letter to the
Philippians among the four Epistles of its group.
We are quite aware that such arguments may be
overstated. The spiritual circumstances, known to
St Paul, of one Church might be wholly different
from the spiritual circumstances, also known to
St Paul, of another Church. To each he would
address himself according to the requirements of

6 INTRODUCTION.

each. We do not think it necessary (for example)
to change the received place of the Epistle to the
Galatians in order to bring it next to the Epistle to
the Romans, because it resembles it in subject or
even in phrase. The reminiscences of a recent visit
to Galatia, of its painful character and its distressing
close, are too evident and too prominent in the
Epistle to allow us to relegate it to a position which
would imply a three or a four years’ interval between
the visit and the letter. We still leave the two
Epistles to the Corinthians between that to the
Galatians and that to the Romans, supposing that
the condition of the Corinthians made other matters
more urgent for them than the refutation of the
Judaizing heresy, and prepared to expect a con-
siderable similarity, even of phrase, in writing upon
the same subject, even at a considerable interval of
time, to the Churches of Galatia and of Rome.
Doubtless it might be so in the instance now before
us. St Paul might know that the Asiatic heresy
of Colossze would have no interest or no meaning
for the European community at Philippi. We do
not press it as an argument which constrains con-
viction, only as a consideration which ought to have
weight.

In any case the Epistle to the Philippians cannot
be assigned to the very beginning of St Paul's
residence as a prisoner in Rome. Space must be
allowed for the operation of those effects of his

INTRODUCTION. 7

imprisonment of which he speaks in the first chapter’.
The spread of his influence in the Pretorian camp
on the one hand, in the Palace of the Emperor on
the other, must have been the work of time. There
is one special incident of the period, known to us
only from the Epistle itself, for which room and
scope must be left. The Philippians had heard of
St Paul’s coming to Rome; had sent Epaphroditus
to Rome from Philippi with pecuniary supplies ; had
heard of the illness of Epaphroditus at Rome; had
even communicated to him their distress on hearing
of it?—these four occurrences imply a certain lapse
of time, and all of them are prior to the writing of
the Epistle itself. Still, allowing a few months, or a
large part of a year, for all this, the Epistle before
us might still be the first written of the four, and
still be separated from the other three by a very
considerable interval.

St Paul’s connexion with Philippi had begun
about ten years before his arrival in Rome. Accom-
panied by Silas from Antioch’, by Silas and Ti-
motheus from Lystra or Derbe‘, by Silas, Timotheus,
and Luke from Troas'’, he for the first time landed
in Kurope, and made his first halt at the Roman
‘colony’ of Philippi’. His work, began there on the
humblest scale. A few women gathered in the

* Phil. i. 13, de. > Phil. ii. 25, &c. iv. 18.
® Acts xv. 40. * Acts xvi. 3.
* Acts xvi. 11. * Acts xvi. 12.

8 INTRODUCTION.

Jewish ‘place of prayer’ by the river-side without
the city, formed his first congregation’. The first
convert was an Asiatic ‘ purple-seller’ from Thyatira,
and her house became the home of the little party
of Evangelists during their stay in Philippi’.
Troubles soon began. A Greek slave-girl, ‘ possessed
with a spirit of divination’, was restored to sanity
by the word of St Paul, and her ‘masters’, who had
trafficked in her misery, made their selfish loss a
plea for dragging him and Silas before the ‘magis-
trates’ (the duumviri or pretors of the ‘colony’) as
disturbers of the peace and innovators upon thé
Roman ‘customs’ of the self-important community’.
The terrible scourging, the eventful night in the
prison, the conversion of the jailer, and the triumph-
ant exit of the sufferers, made the third act in
the drama of the first visit‘, After a sorrowful
parting with ‘the brethren’—the nucleus already
formed of the future Church of Philippi—St Paul,
with two of his companions, Silas and Timotheus,
‘pursues his way to other towns of Macedonia, and
from Berssa goes on alone to Athens and to
Corinth’.

But a mutual affection of exceptional strength
had sprung up between him and the Philippian
converts. Already at Thessalonica, when he had

+ Acts xvi. 13. * Acts xvi. 15.
® Acts xvi. 16—21. * Acts xvi. 22—40.
* Acts xvii. xviii. 1.

INTRODUCTION. 9

but lately left them, they sent him supplies—ac-
cepted by him from them alone of the Churches’.
Again at Corinth, apparently by the hands of Silas
and Timotheus, who had been sent back to relieve
his anxiety about the state of some of the new
Christian communities, the same Philippian con-
gregation renewed its loving assistance ’.

Six or seven years pass, and St Paul brings to
its close his long residence at Ephesus. He then
passes again by Troas into Macedonia’®. It is a time
of great anxiety. The state of the Church of
Corinth has caused him the keenest distress he has
yet known in ‘the anxiety of the congregations‘’ It
is from Macedonia, and in all likelihood from Philippi
or Thessalonica, that he writes his second letter to
Corinth’. We know nothing from the Acts of the
Apostles of the details of this part of his journey.
His faithful chronicler, St Luke, appears then to
have been absent. He arrives in Greece, and
during a three months’ abode there he writes (ap-
parently from Corinth) his great letter to the Church
_ of Rome’. From Greece he retraces his steps into
Macedonia, paying his third visit to Philippi’.
There at last St Luke rejoins him’, and by his

* Phil. iv. 15, 16.

” Acts xviii. 5. 2 Cor. xi. g. 1 Thess. iii. 1, 2.

* Acts xx. 1, 2 Cor. ii 12. * 2 Cor, xi. 28.

* 2 Cor. viii. 1. ix. 2. ° Acts xx. 2,3. Rom. xvi. 1, 23.
” Acts xx. 3, 6. * Acts xx. 5.

10 INTRODUCTION.

presence opens another section of the more detailed
biography. From Philippi, with several companions
whose names are preserved to us’, the Apostle begins
his voyage and his journey towards his capture at
Jerusalem, his two years’ detention at Ceesarea, and
his two years’ confinement at Rome.

This brief sketch has noticed all the occasions of
which any record remains to us of personal inter-
course between St Paul and the Church to which he
here writes. He was to see it once more, but not
till after his release from the first Roman captivity.
Then, according to the brief hint given in his first
Pastoral letter, he, on some occasion of which no
explanation is given, went into Macedonia from
Ephesus, leaving Timotheus there in charge. But
this belongs altogether to a later period of the
history.

St Paul is a prisoner in Rome when he writes
this Epistle to Philippi. The last chapters of the
Acts contain a full record of the dangerous and
suffering voyage from Cesarea, ending in the ship-
wreck, and of the later progress, by Syracuse and,
Rhegium, to Puteoli, and finally by the Via Appia
to Rome*. At Rome he was still in custody, but it
was that least severe form of confinement which left
the choice even of a dwelling (doubtless within
some strict limits) free‘, and placed the prisoner

* Acts xx. 4. 71 Tim. i. 3.

® Acts xxvii. xxviil. 1—16. * Acts xxviii. 30.

INTRODUCTION. II

under the charge of a single soldier’, changed every
few hours, to whose left arm his own right arm was
constantly chained *, and by whom every movement
and every utterance was necessarily overlooked and
overheard. When we think of these Epistles as
the work of one placed in circumstances so trying to
flesh and blood, it must raise still higher our esti-
mate of the greatness of that grace which alone
could give composure to the spirits and elevation to
the thoughts of the writer.

St Paul was enabled to make this unsympathetic
and uncongenial companionship minister to the great
cause to which his life was given. His bonds, he
tells us, were the subject of notice and comment
through the whole camp of the Preetorians*. Never
before, surely, had that motley concourse of rude
and ignorant men, held together by nothing but
the strong arm of military discipline, had the oppor-
tunity presented to them of witnessing the refining,
elevating, transforming influence of the new faith,
as it was shown in its full strength and beauty
in the character of the captive Apostle. If this had
been all, the words would have been sufficiently
verified, ‘The things which are befalling me have
resulted rather in the progress than in the retro-
gression of the Gospel 4.’

But St Luke opens a wider view than this of

* Acts xxviii. 16. * Acts xxviil, 20. Eph. vi. 20.
> Phil. i, 13. * Phil. i. 12.

12 INTRODUCTION.

the influences of the Apostle’s confinement, when he
speaks of his receiving, through these two whole
years, in his own hired lodging, all that came in
unto him’. He applies to that private intercourse
the very terms which belong more naturally to the
work of one at large, ‘preaching’ and ‘teaching’’.
We must modify our first ideas of bonds and im-
prisonment. We must take account of that long
day, ‘from morning till evening’, spent in earnest
argument with ‘the chief of the Jews’ convened by
him for the express purpose of explanation and dis-
cussion’. We must call to mind that long list of
Roman residents, already disciples, already per-
sonally known to him, which is contained in the
closing Chapter of an Epistle dated some three or
four years before his own arrival in the capital‘.
That list had doubtless received many additional
names in the interval between the record of the twen-
tieth chapter and the record of the twenty-eighth
chapter of the Acts of the Apostles. There was
already a Church of Rome before St Paul had to
do with it. Already ‘their faith was proclaimed
throughout the whole world’ when he prayed for a
prosperous journey to visit them’. Many of them
were known to him much more than by name at
that earlier date’. The announcement of his having

* Acts xxviii. 30. * Acts xxviii. 31.

* Acts xxviii. 23. * Rom. xvi. 3—15.

* Rom. i. 8, ro. * Rom, xvi. 3, &e.

INTRODUCTION. 13

reached ‘the Market of Appius’ and ‘the Three
Taverns’ on his journey towards Rome as a prisoner
drew forth ‘the brethren’ to meet him’. Already
therefore the Gospel had its numerous friends and
adherents in the Imperial city, and had even found
its way (it is more than probable) into the vast
. ‘family’ which crowded the Palace of the Emperor.
The effect of his arrival and residence in Rome
was marked and powerful. His very bonds, he says,
instead of daunting or abashing, encouraged and
emboldened the brethren*. A feeling of deep sym-
pathy quickened the zeal of many to help the work
which he could no longer himself do publicly. In
other cases, strange as the statement sounds to us,
an unfriendly motive prompted the activity’. There
were those who disliked and mistrusted him, even
within the Christian body. Whether their hearts
were still hankering after a suppressed and dis-
avowed Judaism, or whether some more personal
feeling was the secret of their ill-will, we can know
only by the vaguest conjecture. Of one thing we
may be confident, that St Paul’s ‘rejoicing’ in the
success even of these last‘ implies that the preaching
was evangelical, whatever its motive. The preaching
of ‘another Gospel’, which he hastens to say was
‘not another’ because it had no claim to the title of

* Acts xxvili. 15. * Phil. i. 14.
* Phil. i 15—17. * Phil. i, 18.

14 INTRODUCTION.

a Gospel at all’, would certainly have been as far
beyond his toleration when he wrote to Philippi
from Rome as when he wrote from Ephesus to
Galatia. We admire the magnanimity which made
him indifferent to the motive, we could not admire
the inconsistency which would have been involved
in indifference to the doctrine.

Something, however, there was in the circum-
stances of the moment, which roused in St Paul,
as he writes to the Philippians, the old fire of his
jealousy for the preaching of an unmixed Christ.
Whether from an instinctive suspicion of the secret
unsoundness of the unfriendly preachers just men-
tioned, or from some fresh experience, in other forms
or other directions, of the indestructible vitality of
the old Judaizing, he devotes one of the two most
remarkable passages of the Epistle before us to the
reassertion, in solemn and sublime language, of the
Gospel pure and simple as he had preached it all
along among the Gentiles» Nowhere are we ad-
mitted into a closer or tenderer intimacy with the
heart of the man in its deepest secrets of affiance
and aspiration. ‘That I may know Him, and the
power of His resurrection, and the fellowship of His
sufferings. ‘This one thing I do—I press toward
the mark’®.’ .

The Epistle to the Philippians will ever remain

* Gal. i 6, 7. * Phil. ili, 2, &e.
® Phil. iii. 10, 14.

INTRODUCTION. 15

as the noblest example to be found anywhere in
the inspired writings of the working of the pastoral
heart. ‘Lovest thou me?’ then ‘feed my sheep’—
such is the unwritten but most real epitome of the
four Chapters which compose it. Nowhere do we
more admiringly trace the beautiful combination of
dignity and delicacy, of force and tenderness, in the
character of the great Apostle, than in those more
level passages of this short letter, in which, for
example, he expresses his gratitude for their gifts,
and yet his independence of all gifts ; his gratification
in the revival of their care for him, and yet his full
confidence that that care had never really undergone
change or interruption. Nowhere more conspicuously
than in the incidental disclosures of this letter to the
Philippians do we behold the power of Divine grace
in transfiguring the whole mind and heart of those
who believe; cultivating and civilizing in the very
act of evangelizing and sanctifying; calling into
existence a whole world of beautiful feelings, generous
affections, and unselfish impulses; above all, creating
a, new relationship between man and man, directly
traceable to that revelation of a free forgiveness and
an indwelling Spirit, which is the ‘secret’, long
hidden, in the fulness of time told, of the everlasting
Gospel.

The Epistle to the Philippians is rapid in its
transitions from narrative to doctrine, from doctrine

16 INTRODUCTION.

to narrative. In the same degree, yr is, beyond
most of St Paul’s Epistles, impatient of analysis.
The following sketch aims rather to track the
windings of its course, than to spoil its naturalness
by an attempt to arrange or to methodize.

I. Address and greeting . ‘ chap. i. verses I, 2.
thankful and hopeful view of them ‘ ‘ iL 3—8.
special desires for their growth in discernment

and consistency . ‘ ‘ : ‘ - lL g—ti.

II. Narrative. ; i, 12—30.
(1) effects of his ‘ponds’, without and within

the Christian body : , I12—I4.

the latter presenting a painful sedate:

non, in which yet he can find matter for
_ satisfaction . : 1520.
(2) his own state of mind in the areeatt

suspense—conflicting feelings : : 2I—24.

‘Ishallnot die, but live’—live, for your sake 25, 26.
but, however this may be, be stedfast,
be brave—regarding your sufferings as

(a) a token, (6) a boon : : 27—30.
III. Hortatory: on unity. : : : li I—TITI.
(1) its foes—vanity, and selfishness ; 3) 4.
(2) its motive—the example of Christ ‘ 5—ll.
_ His voluntary self-abasement—

(a) to human nature . : ; 6, 7.
(6) an it— ; : > 2 : 8.
and the great reward. ‘ g—Il.
work out your salvation—for God woke in you li, 12, 13.

especially in unity—
(a) for the sake of example to others . . ll. 14, 15.

(6) and of comfort to me, who would gladly
die for you as I have lived for you . - ii. 16—18.

INTRODUCTION.

IV. Prospective

VI.

intentions, as to sSiariinieationa with them
by Timotheus
and in person ‘
meanwhile by Epaphroditas .
Hortatory . .
(1) the duty of joy :
(2) beware of false teachers aie fail to gee
that Christ’s people are the true Israel
account of his own transition from the old
trust to the new
and of his present life of effort and cepeten
be true to present attainments, and God will
lead you on
( 3) beware of the evil example of the real
‘enemies of the cross’, the sensual and
earthly-minded
our life is already in heaven—our eeiecation
that of a Saviour and a resurrection
‘so stand fast’ :
(4) @ particular case of discord fenidétly
dealt with . :
(5) several short recetaSoy--ulasttgss.
prayer, and its blessing .
directions for thought, and directions for sondact
Acknowledgment of gifts
I hail them as tokens of love
content without, thankful for them
you were of old, you alone, my benefactors in
this way :
‘I seek not yours but you’
‘IT have all and abound’
and God will not let you want ‘
to Him be glory . : . . ‘

VII. Final greetings, and benediction

Vv. P,

17

ll, I9—30.
19—23.
24.
25—30.
lil. 1—iv. 9.
I,

25:3
4—Il
12—14
15, 16
17—I9
20, 21

lv, I

2, 3

4—T7-

8, 9.

lv. 10—20,
Io.

I—14.

15, 16.

17.

18.

19.

20.

lv. 2I—23

TO THE PHILIPPIANS.

1 Pav and Timotheus, servants of Christ

I. 1, 2. ‘We write to the
Christians at Philippi, with their
ministers ; and we wish you
grace and peace.’

1. ZTumotheus|] Of Derbe or
Lystra (Acts xvi. 1); already a
‘disciple’ when St Paul visits
those places for the second time ;
yet claimed by St Paul as his
‘own son in the faith’ (1 Tim.
i. 2), converted therefore in his
first visit (Acts xiv. 6, 23). He
accompanied Paul and Silas,
from Derbe or Lystra, on the
second missionary journey, and
was with him at Philippi in the
first founding of the Church
there (2 Cor. i. 19), left Philippi
with him, but remained at Berea
when St Paul went on to Athens
(Acts xvii. 14), rejoined him
either at Athens (Acts xvii.
15) or at Corinth (Acts xviii.
5), the passage in 1 Thess. iii.
I, 2 being really consistent with
either supposition. He con-
tinued with St Paul at Corinth
(1 Thess. i. 1. 2 Thess. i. t), was
with him during a part at least
of the long residence at Ephesus
(Acts xix.) in the third mission-

ary journey, and after being sent
on into Macedonia (Acts xix.
22) and to Corinth (1 Cor. iv.
17) probably before the writing
of the first Epistle to the Corin-
thians (1 Cor. xvi. 10), had
rejoined him before the second
Epistle to the Corinthians was
written from Macedonia (2 Cor.
i, 1) He was with St Paul
when he wrote to the Romans
(Rom. xvi. 21) probably from
Corinth (Acts xx. 2, 3. Rom.
XV. 25, 26. xvi. 1, 23), was with
him at Philippi on that second
(or rather third) visit there, and
was one of those who ‘accom-
panied him into Asia’ (Acts
Xx. 4) on the voyage and
journey which ended in his
capture at Jerusalem (Acts xxi.
30). He is not mentioned
during the two years’ detention
at Czesarea, nor in the narrative
of the voyage and journey to
Rome, but was with St Paul
when he wrote thence to the
Philippians (Phil. i, 1. ii, 109,
23), the Colossians (Col. i. 1),
and Philemon (1). The later
history of Timothy is known

TWPOS OIAITTTHZIOYS, —

TIAYAos) Kat

only from the fragmentary hints
in the two Epistles addressed
to him by St Paul, the former
written in the interval between
the two imprisonments at
Rome, and the latter during
the second which ended in
martyrdom. In the former, and
apparently (though not ex-
pressly) in the latter also,
Timothy is addressed as in
charge of the Church at Ephe-
sus (1 Tim. i. 3), with authority
to ordain (1 Tim. ii. 1, &e. v.
22. 2 Tim. il. 2), to exercise dis-
cipline over ministers (1 Tim.
v. 19) and people (2 Tim. iv. 2),
to regulate worship (1 Tim. 11.)
and doctrine (1 Tim. i. 3, &c.
2 Tim. ii. 14), to superintend
and control institutions (1 Tim.
v. 9—16), and generally to dis-
charge Episcopal functions as
the delegate and representative
of the Apostle (1 Tim. iii. 14,
iv. 13). Whether the charge
was permanent or temporary
does not appear. At all events,
St Paul regards him as free to
leave Ephesus, and does in fact
summon him to his own presence

Tipobeos,

dovAot

at Rome (2 Tim. iv. 9, 11, 21).
Whether the passages about the
ordination of Timothy (z Tim.
1, 18. iv. 14. 2 Tim. i. 6, 14)
refer to the charge at Ephesus,
or to his first commission as
an Evangelist, is not certain,
but the latter supposition seems
the more probable. The ‘good
confession made by him before
many witnesses’ (1 Tim. vi.
12) may be a reminiscence of
his baptism rather than of
either of the two occasions just
mentioned. ‘The prophecies
which went before on (pointing
to) thee’ (1 Tim. i, 18) were
probably some such utterances
of ‘ prophets’ designating Timo-
thy for the ministry, as we
read of in Acts xiii. 1, 2 in
the case of the first special mis-
sion of St Paul himself. That
Timothy should be here as-
sociated with St Paul in writing
to the Philippian Church, of
which he had assisted in the
founding, and which he had
visited since that time, twice at
least, in company with St Paul,
is quite natural. But so little

2—2

Xpicrou J. 1

*

20 TO THE PHILIPPIANS.

I. 1 Jesus, to all the saints in Christ Jesus that are in
Philippi, with any their bishops and deacons.

does he really share in the com-
position of the letter that St
Paul writes throughout in the
singular number, and when he
has occasion to mention Timothy
' (ii. 19) speaks of him in the
tbird person. The character of
Timothy, as represented by St
Paul in this Epistle and else-
where, is faultless and beautiful.
The inference of indecision and
faintheartedness, which some
have drawn from St Paul’s ex-
hortations to courage and devo-
tion in his letters to Timothy,
seems to be quite fanciful.
S&vants| Literally, slaves.
That rendering might sound
harshly in modern ears. But
when we think of the two ideas
suggested by the word, ovwner-
ship on the one side and de-
votedness on the other, we shall
feel that to be the slave (the
Euryvxov dpyavoy, the animated
implement) of Jesus Christ could
be nothing but the highest hu-
man glory. St Paul so de-
scribes himself in the first verse
(also) of his Epistle to the
Romans; and St James, St
Peter (2 Pet. 1, 1), and St Jude
take the same title. See also
Gal. i. ro. Tit. i, 1 (servant
of God). Col. iv. 12 (Epaphras
a servant of Christ Jesus). 2
Tim, ii. 24.
Saints | Holy persons.The pro-

minent thought, when the word
(aycos) is applied to Christians
indiscriminately, is that of con-
secration rather than of sanctifi-
cation; of the act of God in
claiming as His own and caus-
ing the response of the man to
that claim in the Christian con-
fession, rather than of the de-
gree in which the life, inward
and outward, has been brought
into harmony with the call and
the profession. Thus the Co-
rinthian Christians, with all their
faults, are addressed by St Paul

as saints by God's call (1 Cor. i.

2), no less than the Romans
(Rom, i. 6). Compare 1 Cor.
vii. 14, where the children of
one Christian parent are said
to be holy in virtue of that re-
lationship.

In Christ Jesus] These words
belong to saints (see iv. 21)
who are such in virtue of be-
ing included or contained in
Christ. See 1 Cor. 1. 30, and
of Him (God) are ye in Christ
Jesus.

With any their bishops and
deacons| An attempt has been
made in this rendering to mark
the absence of the definite arti-
cle in the Greek. St Paul does
not address the ministers of the
Church at Philippi as known
to him personally or by name.
He speaks of them as the na-

IWPOY SIAIMMIHSIOTS. 21

‘Incov, wacw Tois ayios év Xpiore Incov trois L.

> 9 , \ 9 , ‘ ,
ovow év Pirlo, cv ewioKoTrols Kal OtaKovols.

tural and necessary complement
of the Christian people.

Bishops and deacons| It is
obvious that bishops (érioxoror)
here are synonymous with pres-
byters (rpeoBvrepor). The same
inference is justly drawn in
Acts xx., where St Paul sum-
mons the elders (presbyters) of
the Church of Ephesus (verse
17), and then addresses them
as bishops (verse 28). In 1 Tim.
iii., he passes at once from the
qualifications of the bishop
(verses 1—7) to those of the
deacon (8—13). And in the
Epistle to Titus, after saying
that he had left him in Crete
to ordain elders (presbyters),
who must possess certain quali-
fications, he goes on to say, for
a bishop must be blameless (Tit.
i. 5—g). The one term (bishop,
overlooker) is suggestive of the
duty, the other term (elder,
senior) of the dignity, of the
office. The one, a classical word
for a particular officer of the
Athenian constitution, may have
been in use by preference in the
Gentile Churches, the other in
the Jewish. The eventual limi-
tation of the former to the one
chief minister of a group of
Churches, belongs to the gene-
ration after the Apostles, though
already foreshadowed in the
position of James the Lord's

brother (Gal. i. 19. Acts xxi
18) at Jerusalem, and in the
functions assigned by St Paul to
Timothy at Ephesus and to
Titus in Crete. The perpetual
Presence promised to the Church
(Matt. xxviii. 20) is a living
power, adapting the institutions
as well as the energies of the
Christian society to the needs
of each age—yet so as that the
three functions of ruling, shep-
herding, and serving, shall al-
ways be exercised and always
embodied in the ministry of the
period. At first the Apostles
were the sole ministers; then
Apostles and deacons; then
Apostles, presbyters (bishops),
and deacons; then Apostles
(represented here and there by
delegates), presbyters (bishops),
and deacons; finally, bishops,
presbyters, and deacons. Names
and titles change, both in use
and meaning; but the essence
changes not. The Pentecostal
gift of men for the service of

men (Eph. iv. rr) has never .

been withdrawn in any one of
its operations ; not even where
the particular community has
preferred (wisely or unwisely)
to put the Episcopal office itself
into commission, acting by a
council of presbyters and not by
one ruling elder. The definition
of Church in our Article leaves

22

TO THE PHILIPPIANS.

I. 2 Grace to you and peace from God our Father and

the Lord Jesus Christ.

3. ~=©I thank my God for all my remembrance of
4 you, always in all supplication of mine making
5 my supplication for you all with joy, for your

room for this charitable and
reasonable comprehensiveness.

Deacons| The institution of
the diaconate may fairly be
traced to Acts vi., though the
title itself does not occur either
“ there or in any later mention of
individuals among the seven
(see, for example, Acts xxi. 8,
where Philip, one of the seven,
is styled not the deacon but the
evangelist). There is, in fact,
no scripture proof of the actual
or intended permanence of the
particular institution recorded
in that narrative of Actsvi. It is
not till we reach this Epistle to
the Philippians (interpreted as it
is by the Pastoral Epistles) that
the office of deacon is stereo-
typed as one of the Orders of
the Church. Expressions such
as those of Rom. xii. 7, and still
more of Rom. xvi. 1, are too
vague to be appropriated to an
office.

2. Grace| Grace is free fa-
vour, the opposite alike of wrath
(Eph. ii. 3, 5) and of debt (Rom.
iv. 4). It differs from mercy as
non-merit from demerit in the
recipient. Grace might be shown
to a worthy person ; mercy pre-
supposes a sinful and lost state.
Sometimes the grace expresses

the whole of God’s love in Christ
(see note on verse 7). Grace
(without the definite article)
means the putting forth of that
free favour which in God never
stops with feeling but manifests
itself in blessing. Benevolence
and beneficence are one in God.
Hence grace in its usual theolo-
gical sense is the natural se-
quence and consequence of its
sense in the original Greek.

Peace] Peace is the harmony
of the being; in its three rela-
tions and aspects, towards God,
towards itself, towards fellow
beings (Rom. v. 1. 2 Thess. iti.
16. Rom. xii. 18). It is the
result of the realization of grace,
and is commonly so placed in
the Apostolic greetings. Twice
only does St Paul, and once St
John, interpose a third term,
mercy, between the two (1 Tim.
1, 2. 2 Tim. 1. 2. 2John 3).

From God...and the Lord]
An incidental and oft-recurring
testimony, of the deepest kind,
to the true Divinity of our Lord
Jesus Christ. It would be as
much insanity as blasphemy to
wish grace and peace from God
and—a man.

3—11. ‘My recollection of
you is all thankfulness, and

HPO> PIAIINHZIOTS.

23.

. + . \ > ¢ 9 A ~ . e ~ N
Yapts vuiv Kai etonvn aro Oeov watpos juwv Kat I. 2

Kupiou *Inoou Xpierov.

9 ~ ~ ~ 9 4 , ~ ,
EvyapioTw tw Oew HOU ERE mao Ty: VEL 3
e ~ , , N 4
UMWY, TWAYTOTE Ev TaGN SenoEL MoU UTEP TAVTWV 4
e ~ N ~ A / -*~
UMW META Yapas THv SénoW ToLOUMEVOS, ETL THS

every prayer of mine for you is
full of joy. When I think of
your united devotion to the
Gospel from the first day until
now, I cannot doubt that the
good work begun in you will
have its accomplishment in the
day of Jesus Christ. I find my
warrant for this confidence alike
in your participation with me
in personal peril and suffering,
and in your cooperation with
me in the support of the Gospel
as it stands its trial at the bar
of a hostile world. God knows
my yearning love for you—a
love which has its source in the
very heart of Jesus Christ. It is
my prayer that your love may
abound more and more in spirit-
ual knowledge, and in that en-
lightened appreciation of all
that is excellent, which shall
both keep you till the day of
Christ from all evil, and fill you
also with all that fruit of right-
eousness which Christ works in
His people to the glory and
praise of God.’

. I thank my God] Most
of St Paul’s Epistles open with
thanksgiving. The Epistle to
the Galatians is the only real

exception, and the omission
marks the anxiety and dis-
pleasure under the influence of
which it was written.

My God) The appropriating
pronoun is used by St Paul in
like manner in Rom. i. 8. 2 Cor.
xii, 21. Philem. 4. Compare
Gal. i. 20. In this Epistle it
occurs again iv. 19.

For| It is the same prepo-

sition (é7/) as in verse 5, and

there seems to be no reason for
rendering it differently in the
two places. See also 1 Cor. i
4, I thank my God...for the
grace, éc. St Paul thanks God,
not only when he remembers
them, but for the kind and na-
twre of the recollection, alto-
gether satisfactory and comfort-
ing.

4. Always] Notice the re-
peated all. All my remembrance
...always...all supplication...
you all, The full heart will
allow no exceptions,

With joy| The stress lies
here. The keynote of the Epi-
stle is yoy. See ii 1, where a
sort of apology is made for the
reiteration. The reason for the
joy follows,

24 TO THE PHILIPPIANS.

I. 5 partnership in aid of the Gospel from the first
6 day until now; persuaded as I am even of this,
that He who began in you a good work will
bring it to accomplishment in the day of Jesus
7 Christ ; even as it is right for me to be thus
minded in behalf of you all, because I have you
in my heart, as being all of you, both in my bonds
and in the defence and support of the Gospel, my

5. or your partnership}
Verse 4 was parenthetical.
Verse 5 explains the thanks-
giving of verse 3. J thank my
God for all my remembrance of
you...in other words, for your
partnership, &c.

In aid of the Gospel] Liter-
ally, wnto the Gospel ; so as to
further it, and help it on its way.
Compare ii. 22.

From the first day] of your
receiving it. Acts xvi. 13.

6. Persuadedas Iam| I
thank my God for...for...per-
suaded as IT am, &c. Further
explanation of the thanksgiv-
ing.
Even of this| Literally, of
this thing itself. Of this and
nothing less than this. Itself is
added to emphasize and enhance
the thing spoken of.

In you} Or among you.
But the thought of the spiritual
nature of the work is best ex-
pressed by the former. Jn you,
not in isolation certainly, but
yet individually. In Gal. iii.
3, the beginning of the work of

grace, here expressly ascribed
to God, is spoken of (using the
same word) on the human side ;
having made a beginning by (or
im) spirit, are ye now seeking to
be completed by (or in) flesh?

Will bring wt to accomplish-
ment in| Literally, will accom-
plish tw until. A condensed
form of expression, requiring
the paraphrase given above.

The day of Jesus Christ}
The definite article can scarcely
be dispensed with in English,
but the Greek says a day of
(belonging to) Jesus Christ. A
day which, unlike these days of
time, shall be al/ His, with no
disturbing or conflicting inter-
ference of alien influences, Luke
XvV1L 30, the day on which the
Son of Man is unveiled. Be-
fore, there has been a veil over
Him.

7. Even asitis right) This
persuasion (verse 6) 18 justified
by my knowledge of you as being
truly and practically my part-
mers in the grace of God. St
Paul does not infer their salva-

TTPOY ®IAITIIHSIOTS.

25

, e ~ 9 A > aN 3 | ~ , T a2
KOLWWVLE ULWY Els TO EVaryyeALOV a7ro THs TowTns 1. 5

e PP 4 ~ ~ A 9 a ~ ef
eépas aypt TOU vu" qeTroOWs avTO ToUTO, dTt 6

e 9 9 ¢ a Wf 9 a ’ U
6 évapEapevos év Umty Epyov ayabov émrerere

aypt juépas Incoot Xpiorov> xabws €orw Sixatov 7

’ q ~ ~ e .' , e ~ N a
Efot TOVTO Ppovety veo wavTwy vw), dia TO

af > ~ ee “ 4 a ~
Eye pe ev TH Kapdia Uuas, Ev TE Tots Seapois

‘3 ~ 9» , \ ’ a
pou Kat év TH admodoyia Kat BeBawoe Tov

4 4 ~ f ,
evayyeAlou TuvKOLvwYOUS LOU THS YaPLTOS TaVTAas

tion from his own love for them
(as a hasty view of his words
might suggest), but from the
reason of that love ; namely, their
being proved by their spirit and
conduct to be united with him
in the divine grace.

To be thus minded| To have
this persuasion of your safety.

You all...all of you| There
may be a Aint (nothing more)
of their requiring this reminder
of unity. See. 1, 2. iv. 2.

I have you in my heart, as
being] Not from a vague or
sentimental affection for you,
but because you are united with
me in Christian faith and devo-
tion. .

Both in my bonds] Partners
with me in grace, first in the
fellowship of suffering, and
secondly in the fellowship of
the great cause. For the former,
see verses 29, 30. Though they
were not actually prisoners like

him, yet his bonds were but a

sample and specimen of that
persecution for Christ’s sake

which they did share with him.
St Paul is not speaking of sym-
pathy but of fellow-suffering,
two different ideas, for which
the Greek has two different
words.

And in the defence} Com-
pare verse 16, knowing that
I am appointed to aid the de-
Jence of the Gospel. In both
places the word defence is un-
avoidably open to misunder-
standing. The Greek term
(arroAoyia) with a simple geni-
tive after it does not mean the
defence of another person, but
one’s own defence. See 2 Tim.
Iv. 16, at my firat defence no
man sided with me, So in the
text. The Gospel is represent-
ed as being on its trial, engaged
in defending itself against a
charge of falsehood or impos-
ture. And in this Gospel’s
self-defence St Paul and these
Philippians are represented as
siding with it. Partners with
me in grace, both (1) in the mat-
ter of enduring persecution like

26

I. 8 fellow-partners in the divine grace.

TO THE PHILIPPIANS.

For God is

my witness how I long after you all in the

9 affections of Christ Jesus.

And this I pray, that

your love may still more and more abound in
10 knowledge and all perception, to the end ye may

me and with me, and (2) in the
matter (a) of the Gospel’s defence
of itself, and (b) of the support of
it by active help and testimony.

In the divine grace] The
insertion of the epithet is de-
signed to indicate the definite
article of the Greek. The grace
is the sum total of God’s self-
manifestation in Christ for the
salvation and blessing of man.
See especially Tit. ii. 11, the
grace of God appeared (had its
Epiphany) bringing salvation
to all men. And so (frequently)
in closing benedictions, the
grace (the great, the divine
grace, in which alone we have
our new being) be with you in
all its fulness of power and
blessing. Eph. vi. 24. Col. iv.
18. Heb. xiii. 25. 1 Tim. vi. 21,
2 Tim. iv. 22. Tit. ui. 15.

8. God is my witness| The
same appeal is made in the same
connexion in Rom. 1. 9. Some-
times it is expressed with yet
stronger emphasis, as in 2 Cor,
i. 23. Compare 1 Thess. ii. 5,
1o. St Paul read our Lord's
prohibition of any stronger mode
of assertion than the simple Yea,
yea, Nay, nay (Matt. v. 37), in
the spirit rather than in the

7 ee

letter; as forbidding a light and
trifling introduction of the name
of God, not a serious appeal to
Him on grave and important
subjects.

I long after you| Compare
Rom. i. 11, J long to see you. 2
Tim. . 4, longing to see thee. St
Paul, as natural as he was spi-
ritual, was not satisfied without
the sight and presence of those
whom he loved.

In the affections of Christ
Jesus| The original expression
is more graphic, but can scarcely
be literally rendered. The Au-
thorized Version here and else-
where translates it (omrAayxva)
in accordance with a _phrase-
ology now obsolete, by the word
bowels. This was never an
accurate rendering, the Greek
denoting the larger interior
organs of the body, not the in-
testines. Thus the word heart
is often the best rendering, as
combining the physical form
with the moral idea. In the
short Epistle to Philemon, the
word occurs three times in this
sense, verses 7, 12, 20, the hearts
of the suints...my very heart...
refresh my heart in Christ. It
must not be narrowed to the

MIPOS SIAINIMHSIOTS.

27

~ : , , ~
Uuas OvTas. papTus yap pou 6 Oeos ws émitroba I. 8

mavras Upas év orrAayyvors Xpiorou noob. Kary
TOUTO TpOTEVY Opal, iva i ayamn Vw ETL MaAAOV
Kai uahAov tepiooevn ev ervyvwoe Kal Tan
aicOnoe, eis TO SoKiuaCew Uuas Ta SiaepovTa, 10

sense of mercy or compassion;
it is moreinclusive. See 2 Cor.
vl. 12, ye are not straitened
in us, but ye are straitened in
your own affections. And vii.
15, and hts affection is more
abundantly toward you, cc.
When compassion is intended,
it is added to the word, as in
Luke 1. 78, through the tender
mercy (the heart of mercy) of our
God. And Col. iii. 12, a heart
of compassion. In the verb
formed from it the idea of com-
passion does (by usage) prepon-
derate. In the text St Paul
says that he longs after them in
the affections of Christ Jesus;
that is, with an affection which
has its source in the heart of
Christ Himself.

9. And this I pray] He
has spoken (verse 4) of his con-
stant supplication for them, and
now he says what the aim of
his supplication is. And this ts
the object of my prayer for you,
that your love, dc. He might
_ have called it the subject of his
prayer, but the Greek makes it
the aum or purpose. In fact, sub-
ject and object, purport and pur-
pose, in this connexion are only
different modes of expression.

Abound in knowledge| He
assumes their love, towards God
and man, and prays that that
love may abound (may have its
redundance and overflow) in the
Jorm and shape of knowledge.
Another turn might be given
to the thought, enverting the pro-
cess, and making knowledge the
way to abounding in love: that
your love may abound in (through
the acquisition and exercise of)
a deepening knowledge. It is
equally true in divine things to
say that to know 1s to love, and to
say that to love is to know. But
St Paul prefers the latter (1 Cor.
Vili. 3), and it is the preferable
explanation here.

Knowledge| The compound
form (ériyvwors) used here, and
predominantly in St Paul’s E-
pistles of this andof the one later
group, suggests the thought of
JSurther (and so true, deep, spurit-
ual, as distinguished from su-
perficial or merely intellectual)
knowledge, whether of divine
truth (Col. 11. 2), the divine
will (Col. i. 9), or of Christ
(Eph. iv. 13) or God Himself
(Col. i. 10). The contrast im-
plied is that of Job xlii 5, J
have heard of Thee by the hear-

28 TO THE PHILIPPIANS.

. Ioapprove the things that are excellent, that ye
may be clear and consistent against the day of
11 Christ, filled with the fruit of righteousness,
which is through Jesus Christ to the glory and

praise of God.

ang of the ear, but now mine eye
seeth Thee.

Perception| The word (ato-
@yors) is used only here in the
New Testament. In the Sep-
tuagint it occurs in Prov. i. 22.
li. 10, fools hate knowledge...
(when) knowledge. 18 pleasant
unto thy soul. The verb occurs
in Luke ix. 45, t¢ was concealed
from them, that they should not
percewe wt. The idea is that
of apprehension by the senses.
Christians receive as it were
@ new sense, as of touch or taste,
by which they discriminate the
properties of things proposed to
them for thought or action.
The explanation follows.

10. Approve the things that
are excellent] Or, discriminate
things that difer. Both words
are ambiguous. (1) Zo prove
and to approve, (2) to differ and
to excel, are equally correct and
equally common uses of the two
words. Thus (1) rt Theas. v.
21, prove all things. 1 Thess.
li. 4, we have been approved of
God to be entrusted with the
Gospel. (2) Gal. il. 6, a¢ maketh
mo difference to me. Luke xii.
7, ye are of more value than (ye
excel) many sparrows. Here,

and in Rom. ii. 18, either ren-
dering would be suitable. The
one gives the process, the other
‘the result. Zo discriminate
differences is (with a Christian)
to approve excellences.

Clear] Or, pure, A pecu-
liar word (¢iAtxpivys) of doubtful
derivation. Three suggestions
have been made for it; one con-
necting it with the idea of test-
ing by the sunbeam, another
with that of sifting by rolling,
the third with that of dividing
an army into distinct troops and
regiments. In Scripture it is
found only here and in 2 Pet,
iii. 1. It expresses clearness
from all admixture of heteroge-
neous or incongruous elements.

Consistent] A paraphrastic
rendering of the word (azpoo-
xorros), which has no_ real
English equivalent. Jnoffen-
sive, though literally approxi-
mate, scarcely suggests the true
meaning, which is literally free
Jrom stumblingblocks, and is ap-
plied in Ecclus. xxxii. 21 toa
smooth and level road which
presents no stones or other
obstacles for the traveller to
stumble over. Compare Matt.
iv. 6 (from Psalm xci. 12). And

IPOS ®IAINMHSIOTS. 29
yg > > ~ A 9 , 3 e a

iva nTe ElALKpLVElS Kat aTpOTKOTOL Els NMEpaV I. 10
Xpirrov, TETANPW EVOL Kap7rov Sikatoouvns Tov II

~ ~ ww ~
dia "Incov Xporou ets So€av Kat Erracvov Oeov.

thisseemsto suggest as the sense
of the word in its moral appli-
cation, not*so much that of
freedom from stumbling, but

rather of giving no occasion of .

stumbling. 1t occurs three times
in the New Testament. Acts
xxiv. 16, @ conscience void of
stumblingblocks, presenting no-
thing to shock or stagger it as
it retraces the steps of the life.
1 Cor. x. 32, present no stum-
blingblock whether to Jews or
Greeks. Thus here St Paul de-
sires that they may be so con-
sistent in their Christian course
as to offer nothing for others to
stumble over, either in the way
of evil example, or of reproach
to the Gospel. The word is thus
equivalent to the longer phrase
of 2 Cor. vi 3, Giving no offence
(occasion of stumbling) in any-
thing. See also Rom. xiv. 13,
20. 1 Cor. vill. 9, 13.

Against| Literally, unto.
Not in the sense of wntz/, as in
verse 6 (axpr), but rather of for ;
that is, in expectation of and

preparation for.
. 11. Filled with the fruit]
The figure is that of a tree laden
with fruit. Compare Isai. 1x1.
3, That they might be called trees
of righteousness, the planting of
the Lord, that He might be glo-
rified. The parallel is the

more remarkable from the com-
bination of the two thoughts, of
righteousness as the fruit, and
the glory of God as the object.
Compare verse 11 of the same
chapter.

Fruit of righteousness | Fruit
consisting of (which is) righte-
ousness,

Righteousness| Used here
in its moral and spiritual sense,
the fulfiment of relations to-
wards man and towards God.
See, for example, 2 Cor. vi. 7,
Eph. vi. 14.

Which is through Jesus
Christ} Reminding them that
true righteousness, even in its
sense of a holy life, can only be
attuined by the grace of Christ.

To| As the final aim and
goal. See Rom. xi. 36.

Glory and praise| Glory is
self-manifestation, and pravse 18
the echo and reflexion of it in
admiring and adoring love.
Compare Eph. i. 6, 12, to the
proise of the glory of His grace
...that we should be to the pravrse
of His glory.

12—20. ‘You have heard
of my condition—a prisoner
waiting his trial; and you may
have inferred from it hindrance
and damage to the great cause.
It is not so. Rather has it
helped the Gospel. The report

I.*12

)

30 TO THE PHILIPPIANS,
Now I wish you to know, brethren, that my

matters have resulted rather in the progress than
13 the decline of the Gospel; so that my bonds are
become notorious (in Christ) throughout all the
camp of the guard and to all the rest of the people,
14and that the multitude of the brethren in the

of my imprisonment has spread,
not without effect, through the
camp and throughthe city. Its
influence too upon the Christian
body has been stimulating rather
than depressing. From various
motives, of affection for me or
the contrary, Christ is preached
with increasing energy. Some
recognize my mission as the ad-
vocate of an accused Gospel, and
are stirred by love to help me.
Others in a spirit of jealousy
and partisanship think to vex
me in my compulsory inaction
by taking the word from me
and preaching it in my stead.
Whatever the motive, Christ is
preached, and in this I do and I
shall rejoice. If there is trial
in it for me, it shall be over-
ruled for blessing. Pray for me,
and the supply of the Spirit of
Jesus Christ shall come to me:
I shall be bold to speak, and
whether by life or by death
Christ shall be magnified in my
body.’

12. My matters] The things
which relate to me. So Eph. vi.
21.Col.iv. 7. With a different
preposition, but with scarcely a
shade of difference of meaning,

ii. 19,20, Your affairs (the things
which concern you).

Have resulted rather in|
Literally, have come rather unto.
An unusual expression : compare
Mark iv. 22, Neither was any
thing kept secret, but that it should
come to light (come unto, result
in, that which is manifest).

Progress| Not Jurtherance.
The word (mpoxo7y) is neuter,
not transitive; like the verb:
from which it is formed (to make
progress, to go forward ; Luke ii.
52. Rom. xiii. 12). It occurs
again in verse 25. Also 1 Tim,
iv. 15.

13. In Christ] In whom
I live (verse 21); in whom there-
fore all happens which befalls
me.

Throughout all the camp of
the guard] Literally, in the
whole of the Pretoriwm; that is,
the campof the Pretorian guard,
established by the Emperor Ti-
berius in immediate contact with
the city. St Paul’s imprison-
ment was of that kind which
consisted in having the right
arm chained to a soldier's left
arm (Acts xxvili. 16 and
Eph. vi. 20, where the literal

IPOS ®IAINMHSIOTS. 31

TwwoKev € yuas BovrAouat, adedgoi, Tt Tal. 12

> 9 A ~ > A ~ 9 ,
KaT ee padXov Els TpoKoTNv Tou EevayyeAtou
9 a ee A 4 A
éAndubev, wore Tous deauous pov avepous ev 13

“~ , > a , \ ~
Xpiorw yeverOa év dAwW TH TMpatTwplw Kal ToIS
é é é é

~ “~ q N 4, ~ ~.
Aotrois maow, Kat Tous TAELOvas TWY adEeAPw 14

rendering would be in a@ cou-
pling chain or handcuff’). The
periodical changing of his guard
would send back into the Pre-
torian camp one soldier after
another more or less impressed
by the remarkable prisoner
whose inseparable companion he
had been during the hours of
his watch, and may well ac-
count for the statement of the
text.

And to all the rest} Thatis,
of the population of Rome. A
hvperbolical expression doubt-
less, but conveying the true im-
pression to his readers. Com-
pare iv, 22, which speaks of the
spread of the Gospel among the
retainers and domestics of the
Emperor himself. For a like
hyperbole, see Col. i. 23, the Gos-
pel...which was preached in all
creation which is under heuven.

14. The multitude of the
brethren| Literally, the ma-
jority of the brethren. But the
phrase (oi aAcioves) is far more
inclusive than that literal ren-
dering would make it. From
the universal practice of de-
ciding matters by the vote of
a majority (whatever the kind

of assembly or community in
question), the term comes to
mean the main body, the society
as a@ whole, without any intima-
tion of a dissenting minority,
and differs in no appreciable de-
gree from the well-known phrase
the many (oi rodXoi). In x Cor.
ix. 19, the majority means the
multitude of mankind, and is
practically coextensive with the
all men of the preceding clause.
In 2 Cor. ii. 6, the majority
means the Church as a body, not
suggesting that there had been
a close (or any) division of votes.
So in 2 Cor. iv. 15, the grace
(shown in St Paul’s continued
life and activity) having a-
bounded through the prayers of
the majority conveys no idea of
an indifferent or unkindly mi-
nority, but points to the commu-
nity as making intercession.
And thus in the text St Paul
speaks of the Christians in Rome
generally as having been stirred
into activity by his imprison-
ment.

Brethren in the Lord| These
words should be taken together.
All Christians are brothers (not
in flesh but) in Christ.

32 TO THE PHILIPPIANS.

. 14 Lord, relying upon my bonds, are more abundantly
15 bold to speak the word of God fearlessly. Some
indeed preach Christ even through envy and
16 strife, and some also through good will: the one do
wt from love, knowing that I am appointed to aid
17 the defence of the Gospel ; but the other proclaim

Christ from partisanship, not sincerely, suppos-
ing that they thus raise a vexation for my bonds.
18 But it vs not so; for what 1s the result but that every
way, whether in pretence or in truth, Christ is
proclaimed ? and herein I rejoice—yea, and I shall

Relying upon my bonds]
Such is the literal rendering, and
it seems to need no paraphrase.
His imprisoninent was a sort of
stronghold or safeguard to them.
It showed them that the Gospel
was something realand precious,
if he felt it thus worth suffering
for.

15. Through envy and strife]
Jealousy of St Paul, and quar-
relsomeness of disposition.
Strange as the statement may
seem, it is repeated and empha-
sized in verse 17.

16. The one| These last.
Verses 16 and 17 are transposed
(as above) in the revised text,
so as to invert the reference to
the two classes mentioned be-
fore.

Am appointed| Literally,
lie, am laid, set, or placed. Luke
li. 34, this child is set for the fall
and rising, dc. 1 Thess. ili. 3,

we are appointed hereunto.

To aid the defence| Literally,
unto the Gospel’s defence ; that
is, to help the Gospel in its
defence of itself on its trial. See
note on verse 7.

17. From partisanship] The
Greek word (épiHeia) is derived
from one meaning a worker for
here, and seems to have early
taken a bad colour (like our
word jobbery) from its connexion
with the idea of putting the
hand to any low job for a day’s
pay. The Authorized Version
renders it strife, by an apparent
mistake as to its derivation.
The idea of faction, intrigue,
party-spirit belongs to it in its
Scripture use by St Paul (Rom.
li. 8. 2 Cor. xii. 20. Gal. v. 20.
Phil, it. 3) and St James (iii.
14, 16) in association with jea-
lousy, wrath, backbiting, &ec.

Not sincerely] Not from

TIPOY PIAITITIHSIOTS. 33

éy Kupiw merootas trois Sexuois pou I.
Kupig pots sou mepio-I. 14

~ A , om ~

coTEepws ToAuav apoBws Tov Aoyov Tov CeEou

AanXeitp.

Twes pev kal dia Odvov Kai epi, 15

A A 4 A
twes dé kal 6’ evdoxiay Tov Xpioroy Knpvo-
e \ 9 ) , 2Q / / 4 9
govow ot bev EF ayarns, etdores Ste Eis atro- 16
, ~ ~ e 9
Aoyiav Tov evayyeAiou Keita ot O€ EF EpiHelas 17
A A , ~
tov Xpiorov katayyeNXNovow, ovX ayvws, ot0-

pevot Orin éyeipew Tots Secpois pov.

Tt yap 18

4 e/ 4 4 wo 4 a
TAnV OTL TaVT’ TpOTW, ELTE Mpohace ETE

adnleia,

pure motives. Connected by de-
rivation with holy (aytos), this
word (ayvds) has the special
idea of chaste in such passages as
Tit. ii. 5. 2 Cor. xi, 2. 1 Pet. iii.
2; and even where this is‘ less
prominent (as in 2 Cor. vil. 11
and 1 Tim. v, 22) it still sug-
gests the thought of a sensitive
delicacy of feeling and action.

Raise a vexation] The word
affliction (elsewhere suitable as
the rendering of OAijis) seems
here scarcely expressive of the
exact thought, which is that of a
new pressure or tightness given
to St Paul’s chain by the know-
ledge that unfriendly lips are pro-
claiming his Gospel. The change
of rendering (ravse for add) is
due to a change of reading (éyei-
pew for émipepery).

18. But it is not so; for
what] The for is difficult, and
seems to imply a suppressed
clause. The rendering What then?

VP,

Xpioros KaTayyéAAeTat ;

A >
Kae eV

seems to cut rather than to untie
the knot, and is (besides) the
translation of a different phrase

(ré ovv;) found in Rom. iii. 9.

vi. 15. &c. I have removed the
note of interrogation to the end
of the sentence, and have read
straight on, For what is it but
that every way, &c., For what is

the result bué this—that every

t

way, &e.

Every way| Whatever be
the motive of the preacher, false
or sincere.

And herein I rejowe} Is this
the same man who says to the
Galatians (v. 10), He that trou-
bleth you shall bear his judgment,
whosoever he be, with still strong-
er words following? The ques-
tion involves another. Are the
insincere preachers here de-
scribed faulty in doctrine (as
mixing up the Gospel with Ju-
daism), or only in motive? If
the former, we have St Paul

3

34. TO THE PHILIPPIANS.

. Ig rejoice: for I know that this shall issue for me
in salvation, through your supplication and the
20 supply of the Spirit of Jesus Christ ; according to
my earnest expectation and hope, that in nothing
I shall be ashamed, but in all boldness of utterance,
as always, so now also, Christ shall be magnified

in my body, whether by life or by death.

saying, ‘ Better an imperfect
Gospel than none;’ which, how-
ever much might be said for it,
does not seem like him. There
is nothing sazd of erroneous
doctrine; and in the absence of
any such statement, it appears
safer to suppose (painful as it is
to think of) sawnd preaching by
unsound men.

19. his} The painful ex-
perience of being silent while
others preach, and some of them
in so unfriendly a spirit. Even
this shall be one of those all
things which work together for
good to them that love God (Rom.
Vili. 28).

Through your supplication]
St Paul attached immense im-
portance to intercessory prayer.
See, for example, 2 Cor.i. 11, ye
also helping together in our be-
half by your supplication, that
for the free gift bestowed upon
us by means of many thanks may
be given by many persons in our
behalf. Compare also 2 Cor, iv.
Teo: %
And the supply| Thereisa
peculiarity in the Greek, which

places the prayer and the answer
under the wnculum of a single
article. So certain is the an-
swer that it can be spoken of in
the same breath with the prayer.

Supply| The noun (émxopy-
yia) occurs but twice in Scrip-
ture, here and in Eph. iv. 16.
The cognate verb (simple or com-
pound) is used more frequently.
They are borrowed from a well-
known Athenian custom, by
which the wealthier citizens un-
dertook various public services
(Aecroupyias), one of which was
the equipment and training of
a chorus for one of the Greek
dramatic performances. Losing
all that was distinctive in their
first meaning, the words came to
mean simply supply, to supply,
and are used in Scripture for the
divine giving, whether providen-
tial (2 Cor. ix. 10) or spiritual.
Thus Gal. iii. 5, He that supplieth
to you the Spirit, and worketh
(supernatural) powers wm you,
dc. 2 Pet.i.5,11. The parallel
passages in Eph. iv. 16 and Col.
ll. rg are explained by the text.
The vital supply of which they

TIPO>, PIAIIMHSIOTS.

a , AX A 4 4 ‘
TOUTW XaAtLpW, a a Kae XapncTopat

35
oioa L. 19

A e/ ~ , /
yap OTt TOUTO pot droBnoEeTaA Els Twrnpiay

A ~ e ~ rd
dia THs Uuwv denoews

kal émiyopnyias Tou

, 3 “~ “~ A \ ]
mvevuatos Incou Xpiorov, Kata TyHv amoKa- 20
4 A 9 , 14 9 ) A 9
padokiay kat éAmida pov OT év ovdevi aio-

6n Ar’ 3 , / e€ /
yuvOnocopa, 2 évy maon Twappynoia ws mav-
~ , A ~
TOTE Kal vuv peyaduvOnoerat Xpioros év TH
, , of \ ~ Ny A ,
cwuaTi pov, cite dia Cons eite dia Oavarov.

speak as transmitted through
the whole Christian body is here
expressly described as that of
the Spirit of Jesus Christ.

20. Earnest expectation| It
is but one word in the Greek
(azoxapadoxia), watching (for
some expected object) as with
outstretched head. It occurs
only here and in Rom. viii. 19.

Ashamed| Either (1) abash-
ed into cowardice or compro-
mise; a sense which suits well
the boldness of utterance which
follows in the next clause, but
which would seem to have re-
quired never rather than in no-
thing to be joined with it: or
(2) put to shame by failure or
disappointment. Thus 2 Cor. x.
1. 1 John ii. 28,

In all] That is, in the use
or exercise of all boldness,

Boldness of utterance] The
word (zrappyoia) properly means
Srankness of speech arising from
JSreedom of heart, and it goes
well with Christ shall be mag-
nified. Compare Eph. vi. 19.

If it is so taken, St Paul,
having begun with the thought
of magnifying Christ by bold
oral confession, enlarges it after-
wards into that of entire devo-
tion for life and death. Such
an expansion of thought in the
course of a sentence is charac-
teristic of his writings. See,
for example, verse 209.

Magnified in my body] To
magnify (as to hallow or to glo-
rify) means not to make, but to
declare, manifest ; treat as, dc. It
is the first word of the Magni-
Jicat (Luke i. 58). See Acts x.
46. xix.17. Christ shall be shown
and seen as that Great One (com-
pare Acts xxii. 14, and see that
Just One) in each action and
each condition of my body, by my
counting Him worth living for
and worth dying for.

21—26. ‘For what is life
to me, and what is death? To
me to live is Christ, and to die
is gain. To live on is to work on
—and this has its profit. I
shall see of my travail, and be

3—2

36

21

TO THE PHILIPPIANS.
For to me to live is Christ, and to die is gain.

22 And if to live on in flesh 1s my portion, this is to
me the profit of labour; and what I shall choose
23 I know not, but I am in a strait between the
two, since my desire is toward departing and
being with Christ—for that is far, far better—

satisfied. Suppose the choice
given me, to live or to die—what
shall I say? It is a perplexing
question. Each of the alterna-
tives has its attraction. To de-
part is to be with Christ—that,
if I think of myself alone, is be-
yond compare desirable. But
for you it may be better that I
should continue. I may still
aid your progress, I may still
help your joy. This thought
assures me that my race is not
quite run. I shall not die but
live; I shall see you again, and
your Christian trust and hope
shall be enlarged and strength-
ened thereby.’

21. To lveis Christ] The
expression is more commonly
found in its converseform, Christ
as our life (Col. iii. 4). But
here, the life spoken of is (as the
context shows) this present life,
Compare Gal. ii. 20, that life
which I now live in the flesh I
live in the faith of the Son of God.
To live (in the flesh) 18 Christ to
me. I breathe Him, I eat and I
drink Hum (John vi. 57), will
Him, I speak Him, I act Him—
an one word, J live Him.

And to die] Not the act of

a ey a

dying, but the having died; the
having (as the Greek expresses
it) done the one act of dying.
In this respect the aorist differs
from the perfect, which would
mean the state after death.

, 22, And if] In this dif-
ficult verse, which on any view
of it is abbreviated and ellipti-
cal in its form, the rendering
adopted (which is substantially
that of the Authorized Version,
and which stands in the margin
of the Revised) appears the sim-
plest and the least involved.
Life and death, literal life and
death, are the subject, from the
closing words of verse 20. Life
is Christ, and death is gain.
And (not but, for it is sequence,
not antithesis) 7f to live on in
Jlesh is my portion, this is to me
Fruit (consisting) of work; this
has the profitable result of en-
abling me still to work. And
then, instead of directly stating
the conflicting advantage of the
opposite alternative, that of his
death, he passes at once to the
difficulty of deciding between
the two, and leaves till a later
clause the statement which logi-
cally should havé stood earlier.

IPOS SIAINMHSIOTS. 37

"Euot yap ro Cyv Xpioros Kat To dzo-I. 21

Gaveiv Ke€poos.

A \ ~ ,
et dé TO Gv év oapKt, TOUTO jot 22

, / /
KapTros Epyou’ Kai Ti aipyoouat ov yvwpiCo,
f N 9 ~ 4 A 9 , 54
cuvexouar bé éx Twv dvo, Thv émOupiav Eywy 23
? A 9 ~ 4 A ~ > a
els TO avadvoa Kat cuy Xpiotw eivat, wow

Profit of labour| The geni-
tive is explanatory or .apposi-
tional. Profit consisting of (or
which 1s, being interpreted)
labour. The advantage of being
able to work on for Christ and
the Church.

And what| That. is, which
of the two.

Shall choose] Supposing the
choice between life and death
offered me.

I know not} The ordinary
sense of the word (yvupifw) in
the Greek Testament is to make
known, to declare. Thus it
would be equivalent here to our
phrase, J cannot tell. But the
rendering given above is a legi-
timate meaning of the Greek
verb, and seems to suit the
sense better.

23. Lf am w a strait be-
tween| Literally, J am stratt-
ened (placed under painful pres-
sure) on the part of the two con-
flicting claimants for my pre-
ference, life and death. The
word straitened (ovvéyopat) is
used in Luke viii. 45 for the
pressure of the thronging mul-
titude; in Luke xix. 43 for the
hemming in of the city by its

besiegers; in Luke xii. 50 for
our Lord’s sense of constraint
and limitation till His baptism
of blood shall be accomplished.
From it is derived the word
(cvvoyn) rendered distress in
Luke xxi, 25, and anguish in 2
Cor. ii. 4.

Since my desire is toward]
More exactly, having my desire
unto. If it were a question of
inclination, it would: be soon
settled. But there is another
side to it.

Departing and being] The
former is a single act, the latter
a continuing state. The word
for departing (avaA\doar) is taken
either from the breaking up of
an encampment, or from the
loosing of the cable in setting
sail, Either metaphor is beau-
tiful and suggestive as St Paul’s
expression for dying. Compare
2 Tim. iv. 6, the tume of my
departure(avadvoews) 18 at hand.

And being with Christ] In
some real sense, therefore, this
is the instant consequence of
dying. See 2 Cor. v. 8, willing
rather to be away from home from
the body and to be at home with
the Lord. Luke xxiii. 43, to-

38

TO THE PHILIPPIANS.

. 24 but to continue in the flesh is more necessary for

25 your sake.

And having this persuasion I know

that I shall continue, and continue with you all,

26 to aid your progress and joy in the faith, that
your glorying may abound, in Christ Jesus, through
me by my presence with you again.

27

day shalt thow be with me in
Paradise.

Far, far better| The Greek
is, much more better. The double
comparative is without a paral-
lel in the Greek Testament, and
carries an immense emphasis.

24. Tocontinue in the flesh]
Literally, to remain at, upon,
attached to, the flesh. So in va-
rious connexions, Rom. vi. 1.
XL 22,23. Col.i. 23. 1 Tim. iv.
16.

More necessary| The other
alternative is the better in it-
self and for me; this the more
beneficial to others, and there-
fore the one which has the com-
parative mus¢ in it.

25. This persuasion] Name-
ly, that my life is more neces-
sary than my death.

I know| This expression
must not be understood as an
inspired prediction (though it
was doubtless in this case veri-
fied by the event), but only as a
strong present conviction. St
Paul used the same word at
Miletus to the Ephesian elders
(Acts xx, 25), L know (oiéa)

Only live your citizenship as is worthy of the

that ye shall see my face no more,
and yet lived to revisit Ephesus
(x Tim. i. 3).

Continue, and continue with |
The repetition of the word con-
tinue is required by the Greek.
The first time it means (as in
verse 24) continuance in life,
the second time continuance
with his Philippian and other
Churches.

To aid| Literally, wnto.

Progress| See note on verse
12,

Joy in the faith] Literally,
of. <A joy belonging to, and so
derived from, inspired by, the
Jaith, that is, the Gospel. It
is somewhat difficult to decide
between the renderings, your
JSaith, and the faith. But that
the latter is a legitimate ren-
dering can scarcely be doubted
by a careful student (to take a
single example) of Gal, ii. 22—
26, where we have a remarkable
alternation of the word faith
with and without the definite
article in a way which can
scarcely be casual or undesigned.
The terms coming and being re-

TIPOS ®IAITTMHSIOTS. 39

yap MadAov Kpelooov, TO de éméver TH oapKil. 24

/ ~
dvayKatorepoy ov vas.

\ ~ A
Kal TovTo merous 25

3 e/ “~ A ~ ~ ~ 5) A
oida STt MEvw Kal TapaMEvw Wao UV Es THY

~ A Q N “~ , e/ ‘
UMWY WeoKoTNY Kal Yapav THS TIOTEWS, iva TO 26

, ~ tA ~ ~ 9
KQUXNMa UMwY TEpLoceEUN ev Xptotw ‘Inoov ev

A “~ 7 “ , , 4 ~
€uot Ola THS Euns Tapovoias wadw mpos Umas.
, ~ td “~ ~
Movov adfiws Tov evayyediov Tov Xpio-rov 27

vealed in that passage could
scarcely be applied to the qua-
lity or principle of faith, but are
quite suitable to the Gospel as a
system of faith.

26. That your glorying]
Quite literally, that your subject
of glorying (the Gospel and all
that it gives you of peace and
strength) may abound (may have
continual increase and overflow
in your happy experience) in
Christ Jesus (in whom alone we
can have any good thing) a me
(as its human channel of com-
munication to you) through my
presence again with you. All
this fulness and exactness of
meaning can scarcely be given
in the rendering.

27—30. ‘Only live as you
ought your heavenly citizenship.
Present or absent, let me have
you such as I would. Stand
fast in one spirit. The Gospel
is struggling—be of one mind in
helpingit. Have no panic fears
of human opponents. To oppose
the Gospel is to fight against
God. To be on the side of the
Gospel is a warrant of salvation,

To suffer for Christ is God’s
choice gift to you. You saw,
you hear of, my conflict—it is
yours too.’

27. Only] For this alone
is of vital moment, All else is
circumstantial, this is essential.
My continuance in life, my pre-
sence with you, is secondary
and subordinate to this.

LInwe your citizenship] It
is one word in the Greek, and
this is its proper meaning. In
Acts xxiii. 1 (the other place of
its occurrence in Scripture) it
may be less suitable to render
it so exactly, for St Paul is there
addressing a Jewish audience, to
which the mention of his Roman
citizenship would not be appro-
priate, and the addition of the
words unto God seems to show
that that thought was not in
his mind. But the Philippians
were proud of their Roman citi-
zenship, and St Paul may well
remind them of a higher and
nobler. Compare ili. 20, and
the note there.

As is worthy| The phrase
occurs elsewhere in St Paul’s

40

TO THE PHILIPPIANS.

. 27 Gospel of Christ; that, whether coming and see-
ing you, or being stil absent, I may hear of your
state, that ye stand fast in one spirit, with one
soul sharing the contest of the faith of the Gospel,

28 and not scared in any thing by them that oppose
you; for such opposition is to them a sure proof
of destruction, but of salvation for you; and this

Epistles, and with interesting
variations. Here it is worthily
of the Gospel. In Rom. xvi. 2,
worthily of such as are saints,
Eph. iv. 1, worthily of the calling.
Col. i. 10, worthily of the Lord.
1 Thess. ii. 12 (3 John 6), wor-
thily of God.

That, whether coming| The
sentence is not quite complete,
but it is easy to see how it would
be made so, The addition of
the words I may find (after
seeing you), or the substitution
of a more general word, such as
learn, for hear (which suits only
the second supposition, that of
his continued absence), would
make all smooth. In these de-
partures from strict accuracy of
style, which are so frequent in
St Paul’s Epistles, we have an
interesting reminder of his
chained arm (in this group of
letters), as well as of his habi-
tual use of an amanuensis in
writing, whether from defective
sight or other causes. Compare
Rom. xvi. 22, where the amanu-
ensis inserts his own greeting;
2 Thess, iil. 22, where the rule

of St Paul’s writing is stated;
and Gal. vi. 11, where an ex-
ception to that rule will be
found.

Stand fast} A favourite
word of St Paul’s, having some-
thing of a military tone, found
first in 1 Thess. iu. 8, for now
we live, if ye stand fast in the
Lord. It occurs again in this
Epistle, iv. 1.

Sharing the contest of] Li-
terally, contesting along with
the faith. The Gospel is repre-
sented as 4 competitor in an
athletic contest (a favourite
figure with St Paul), and the
Philippians are exhorted to side
with it in that competition for
victory (cvvabXovvres TH Tioret).
Elsewhere the individual Chris-
tian is the competitor. See 1
Cor. 1x. 24—27. Phil. ii 12—
14. The personification here
of the Gospel seems to illustrate
that implied in its trial and self-
defence as explained on verses
7 and 16. For the expression
of the text compare Rom. xv,
30, where St Paul desires the
Roman Christians to share his

TIPOS SIAINMHSIOTS. 4!

g , Vv ’ ‘ VY oe A ~ w
moNtTever Ge, iva eite EAOwy Kal tdwy vuas etre 1. 27
\ 4 A A “~ 7 S A
aTrwy AkKOUW Ta TEDL UMW, OTL OTHKETE Ev Evt

a ~ ~ ~ ~ rd ~
TVEUMATL, [Lia Wuxn cuvabNouvtes TH MOTEL TOU

9 f 4 \ , 9 A e A
evayyéeAXiou, Kal pn mwrTupopevoe év pndevi vio 28

~ 9 / e/ 3 ‘ ] ~ ow ?
TOV AVTIKELMEVWY" HTIS ETTLV aVTOLS EvOELELS aTTW-

“~ , 4 ~ A ~
Acias, Unwy Sé owTnpias, Kal TovVTO amo OQeov:

own struggle (cvvaywvicacGai
pot) in prayer to God.

The faith of the Gospel]
Either, the faith belonging to
(revealed in) the Gospel; or, the
faith consisting of (which is) the
Gospel.

28. Scared] The word
(3rvpopevor) is peculiar, and no-
where else used in Scripture.
It is said to be specially applied
to the alarm of animals, birds
or horses, at some fancied dan-
ger.
Them that oppose you] 1
Cor, xvi. 9, and there are many
adversaries. Sometimes in the
singular, as 1 Tim. v. 14.

For such opposition) Liter-
ally, which, but the sense is
clearly which opposition, which
Sact (of their opposing you), is it-
self the twofold proof spoken of.
For the thought there is a re-
markable parallel in 2 Thess.
i. 5—7, where the fact of being
persecuted is said to involve the
same twofold inference of retri-
bution on the one side and re-
lief on the other.

Sure proof| The Greek
word (évdegis) means manifesta-

tion or demonstration. It occurs
also in Rom. iii. 25, 26, and
2 Cor. viii. 24. In 2 Thess. i.
5 another form (évéeryna) of the
same word is used, differing
from this in being a proof given
instead of the act of proving.

Destruction] Here made
the opposite of salvation; in
Matt. vii. 13, of life; in Heb. x.
39, of the saving (or rather gain-
ang) of the soul.

But of salvation for you]
Literally, but of salvation of
you, the word you standing
first, for the sake of emphatic
contrast with them.

Salvation| Properly a state
of safety or well-being in all de-
partments of the life, in body,
soul, and spirit. But, inasmuch
as this state has been Jostthrough
sin, the Scripture context of the
word (in its full sense) is always
that of recovery of the well-
being by redemption, faith, and
grace. See, for example, Luke
1.77. Acts xvi. 17. 2 Cor. vi. 2.
Eph. i. 13. Heb. i. 14.

And this| For the phrase,
compare Rom. xiii. 11. 1 Cor.
vi. 6, 8. Eph. i 8. It adds a

II. 1

42 TO THE PHILIPPIANS.

I. 29 from God: for to you it was granted, in behalf of
Christ—not only to believe in Him, but also to
30 suffer in His behalf; having the same sort of
struggle which ye saw in me and now hear of in

me.

further thought, giving weight
and emphasis to a foregoing
statement. Here, and that too
a proof not from man but from
God.

29. For] JI say, a proof
From God Himself, because suf-
Sering such as yours is a special
boon from Him.

It was granted| Such is
the tense in the Greek. It
seems to date the boon spoken
of either (1) from God’s eternal
counsels of love, or else (2) from
that outpouring of spiritual gift
on the day of Pentecost which
is so often represented in Scrip-
ture as having had in it the
endowment of the Church and
the Christian for all subsequent
time. aster and Pentecost are
the two Gospel dates. The one
is the date of grace, the latter
of gift. The one is the date of
salvation, the other the date of
ministry. For the former, see
1 Pet. i. 3. Col. iti, 1. &c. For
the latter, Eph. iv. 7—16.

In behalf of Christ} Again
there is a broken construction.
St Paul began to say, To you uz
was granted (as a special boon)

to suffer in behalf of Christ. But

If then there is any encouragement in Christ,

after writing in behalf of Christ,
and before adding to suffer, he
interposes the thoughtof another
and earlier boon, that of faith
itself. And then he repeats in
behalf of Him to repair the
breach.

30. The same sort of | Li-
terally, the same...such as. It
was not strictly identical; the
Philippians were not actually
imprisoned as he was; but their
struggle was of the same general
character.

Struggle] The word (ayuyv)
is applied to any kind of severe
effort whether of body or mind,
specially to those athletic con-
tests to which there are so many
allusions in Scripture. Com-
pare Heb. xii. 1, where the hind
of contest is defined by the words
let us run prefixed to it. Else-
where it is more general. 1
Thess. ii, 3. 1 Tim, vi 12. 2
Tim, iv. 7. In Col. i. 1 it is
the word for St Paul’s wrestling
in prayer for his converts; pos-
sibly with allusion to Gen. xxxil.
24, interpreted by Hos. xii. 4.

Ye saw in me| When I was
with you the first time. See
Acts xvi. 19, &c. 1 Thess. 11.

—— be

TIPOS ®IAINMHSIOTS. 43

e/ re 9 V4 @ A e A ~ 9 s T
OTL Upiv EexaploGn To uvmEep Xptorov, ov povor lL. 29

4 9 9 A S 9 A 4 A e A 9 ~
TO €lS aAUTOV WioTEvEelY ANAA Kal TO UTED aUTOU
A 4 a“ V4 a of
Tacyew Tov avTov dywva ExovTeEs oiov EideTE 30

> 9 \ \ ~ r) / > 9 ,
EV EMOL KAL VUV QKOVETE EV EMOL,”

Ei tis ovv mapaxAnots €v Xpiore, ei Te wa- II. 1

2, having suffered before, and
been shamefully handled, as ye
know, at Philippr.

In me...in me} In my case
or person.

IY. r1—11. ‘One word of
entreaty I have for you. By
all the deep blessings, comforts,
and privileges of the Christian
state, I beseech you to crown
my joy in you by a life of love
and unity. Away with parti-
sanship, and its motive vanity.
Lay deep in humility the foun-
dation of peace. Lay it deeper
still in an absolute unselfish-
ness—such an unselfishness as
was in Jesus Christ, who, being
from eternity in the form of
God, thought not of that equality
with Godas giving Him a bound-
less range of getting and having,
but, on the contrary, divested
Himself of all that was His, by
taking creature-form, by assum-
ing the human likeness—nor
rested even there, but carried
humiliation further still, by an
obedience which stopped not

short of death, yea, a death of

uttermost pain and shame, the
death of the cross, In reward
of this humiliation, and propor-

tioned to it, was that exaltation
to a name above every name,
in virtue of which every knee
throughout God’s universe shall
bend in worship and homage in
the name of Jesus, and every
tongue tell out the great con-
fession that JesusChrist is Lord,
to the glory of God the Father.’

IJ. 1. Lf then thereis| Such
is the form of expression. (Com-
pare iv. 8, of there 1s any virtue,
dc.) So surely as there is any
grace or any blessing in the Gos-
pel, I beseech you, &c. In other
words, J beseech you then by all
the grace and blessing which is in
the Gospel.

Encouragement] This great

Gospel word (zapaxAyots) is ge-
nerally said to have two distinct
senses, exhortation and consola-
tion. But in fact the two meet
in encouragement. On the one
hand it never means cold or bare
exhortation; on the other it
never means mere soothing.
It is always sympathetic, and
it is always animating. It is
cheering on. It is the call of
the general who heads, sword
in hand, the army which he
would incite to bravery. The

a

44, TO THE PHILIPPIANS.

II. 1 if any comfort of love, if any partnership in the
2 Spirit, if any affections and compassions, fulfil ye
my joy, that ye be of the same mind, having the
same love, knit together in soul, of one mind;
3 doung nothing in a spirit of partisanship, nor in
a spirit of vainglory, but in the lowliness of your
mind accounting each other better than your-
4selves; not looking each of you at your own

word encouragement (which is,
by derivation, putting the heart
anto another) seems to be a fair
summary of the contents of the
Greek word. Son of encourage-
ment (Acts iv. 36) is no dis-
paraging title for Barnabas, who
(Acts x1. 23) when he came to
Antioch, and had seen the grace
of God, was glad, and encou-
raged them all that with purpose
of heart they would cleave to the
Lord. It is not necessary, how-
ever, to force the one rendering
upon every passage. Here, we
need com/ortfor a different Greek
word in the next clause.
Comfort| The precise word
here used (apapvOcov) occurs
only here in Scripture. With
another termination (modifying
comfort into comforting) it 1s
found in 1 Cor. xiv. 3.
Parinership in the Spirit]
Joint participation im (of) the
Holy Spirit. For the construc-
tion, see iil. 10, partnership im
His sufferings. 1 Cor. x. 16. 2
Cor. viii. 4. For the thought
(though in that passage both

words have the definite article)
see 2 Cor. xiii. 13.

If any affections| If there
is amy such thing amongst us as
Christianaffection and Christian
compassion. See note on i. 8,

2. Fulfil] This word, in
all its forms, is characteristic of
this group of Epistles, and may
perhaps indicate a growing sense
in the writer of the capacities
and capabilities of the Gospel.

Fulfil ye my joy| As though
there were just this wanting to
his perfect happiness, The in-

ference of a supposed want of

unity in the Philippian Church
may be too roughly and coarse-
ly drawn, but it is true that the
only hint of imperfection lies in
this direction. See note on i.
7, You all, kc.

That ye be] The Greek ex-
presses this as the object of his
Injunction, im order that ye may
be, whereas our idiom would sug-
gest rather, by beng. See note
on i. 9.

Of the same mind| In the
four nearly equivalent phrases

IPOS SIAINMHSIOTS. 4s

, 5) V4 wv , , f
papufiov ayarmns, et Tis Kowwvia mvevpatos, et II. 1
, A ,
Tis omAayXva Kai OLKTIPMOl, TANPWOATE jov 2
| a e/ \ A ~ A
Tv xXapav, iva TO avTo hpovnre, Thy avTny
> , 4 / 1 aA ~
dyarnv ExovTes, Tuvuxol, TO Ev PpovouvTes:
A 5) ‘ A
pndev kar’ éoBeiav nde Kata Kevodociav, dAda 3
TH Tamewoppoovvn aAANAoOUS tjryoumEvoL U7Ep-
: poo” Y Pp

, “~ \ a e/
EXovTas €avTwWY' Mn Ta EavTwWY EKaTTOL OKO- 4

which follow, a climax may be
faintly traced from the same
thing in the first to the one thing
in the fourth. But this is pre-
carious, and we are safer in
regarding the multiplication of
expressions as due rather to ‘the
tautology of earnestness.’

Knit together in sowl] An
attempt is made by this render-
ing (not wholly satisfactory) to
distinguish the with of the Greek
(ovvyrvyxor) from the sume of the
two preceding clauses and the
one of the following.

Of one mind] The exact
phrase is found only here.

3. Doing nothing) This
might be taken, with the A uthor-
ized Version, as a new sentence,
Do nothing. But the participle
best suits the following clauses
(accounting...looking, &c.).

In a spirit of | Literally,
according to; that is, by the rule
of, on a principle of, kc.

Partisanship] See note on
i, 17.

Vainglory| The substantive
is found here only in Scripture,

and the adjective only in Gal.
v. 26. In both places the con-
nexion of vanity with discord is
strikingly shown.

But wn the lowliness of your
mind| Literally, by your low-
lymindedness. As vanity is
one of the two roots of discord,
the other being selfishness, so
humility (a low estimate of one-
self) is one of the two secrets of
unity, the other being self-fur-
getfulness. Compare Rom. xii.
10, tr honour preferring one
another (literally, accounting one
another before yourselves).

4. Looking at] Making
them your mark or aim. The
word is that of 2 Cor. iv. 18,
while we look not at the things
which are seen, dc. The root of
the word is that mark (cxozds)
which guides the course of the
runner (ill. 14). For the sense
compare 1 Cor. x. 24, let no one
seek that which is his own, but
every one that which is his neigh-
bour’s interest.

Each of you...each of you]
The each is plural (twice) in the

46 TO THE PHILIPPIANS.

II. 4 things, but each of you also at the things of

5 others.

Have this mind in you which was also

6in Christ Jesus; who, subsisting in the form of
God, counted not as a means of gain the being
7 equal with God, but made Himself empty, taking

revised text. This in Classical
Greek would mean, each set of
you; each little section into
which you may be divided, by
birth, choice, or accident, by
family, acquaintance, society,
&c. And this tinge of meaning
seems quite suitable here.

Things...things| Tnterests,
wishes, feelings, dc.

5. Have this mind] More
exactly, have this thing for your
mind (your principle of thought
and feeling) in your case, which
was (or 18) also had for His mind
(His principle of thought and
feeling) inthe caseofChrist Jesus.

This} An entire and abso-
lute self-forgetfulness,

Which was also] Or, which
is also. Is not the same mind in
Him still ?

6. Subsisting| In so im-
portant a passage accuracy is
more vital than beauty of ren-
dering, and a somewhat formal
and metaphysical term may be
acquiesced in for its fidelity to
the Greek. We have in this
passage three words for exis-
tence, to be (elvar), to be before-
hand (virapxewv), to begin to be
(yiverOa), and the variation is
not accidental. Z'o subsist (vrap-

xev) is to be beforehand, to be
to begin with, to be by nature or
originally, If the word says
slightly less than John i. 1 (in
the beginning was), it is at least
entirely in harmony with it, and
asserts preexistence if not (in so
many words) eternal existence.
The condition which was the
basis and substratum of all else
was @ prior existence in the form
of God.

The form of God] Three
words occur in this passage ex-
pressive of the general idea of
resemblance, form (uop¢y), fa-
shion (oxynpa.), likeness (oproiwpa.).
The first alone is applicable to
God, for it alone has the sense,
not of externalappearance, but of
essential quality. Fora full ac-
count of the words I must refer
to Bishop Lightfoot on this pas-
sage, and to Archbishop Trench’s
Synonymsofthe NewTestament.

Counted not as} In the in-
terpretation of this difficult
phrase there are two main lines
of divergence. 1. The Autho-
rized Version, with its render-
ing, thought it not robbery, makes
the clause refer to the preex-
astent Christ; He counted it no
grasping, no assumption of that

TIPOS ®IAITIMHSIOTS.

~ 9 ‘ 4 A e Ld TA
movuyTes, a@\Aa Kal Ta ETEMWY EKAO TOL.

47

Touro LI.

~ ~ 3 ~ ~ A 9
dpovetre év Uuiv 6 Kai év Xpiate@ "Incov- os ev 6

woppy Oot vrapxwv oly dpraypydy irynoaro

> “~ A \ 7 A
TO civat ina Oew, ddda EavTov éxevwoev pwopgny 7

which was not His right, to be
equal with God—nevertheless
He divested himself of that
glory. Three objections lie a-
gainst this: (1) the aorist tense
of the verb (7yyoar0), which is
unsuitable to a habitual state of
mind, and suggests rather a par-
ticular mental act; (2) its being
a verb at all, when the participle
(and thinking i no robbery)
would have been a far more na-
tural mode of expression; (3)
the emphasis thus laid upon a
thought least of all appropriate
to the designed moral, which is
not that of self-assertion but of
self-abnegation. 2. The Re-
vised Version, on the contrary,
renders it thought vt not a prize
(with the margin, ‘Greek, a
thing to be grasped’), thus mak-
ing this clause the transition
from the preexistence to the
humiliation. I have just so far
modified this view as to make
the word (dp7ayyos) not a thing

to be grasped but an act or means |

of grasping, and to understand
the exact thought to be, that
He who was from eternity in
the form of God, instead of re-
garding that equality with God
as giving Him an unbounded
power of self-aggrandisement,

did on the contrary empty Him-
self of all by a voluntary self-
incorporation with the creature,
and with the creature not in its
greatness but in its littleness, not
in its conditions of comfort and
honour, but in its uttermost a-
basement of shame and suffer-
ing. Thus (1) we preserve the
exact sense of the precise form
of the principal word (apmraypos
not dpraypa), and (2) we avoid
the appearance of a disparage-
ment by Christ Himself of His
own equality with God (counted
at not a prize to be on an equal-
ity with God).

The being equal] The form
of the Greek is the being equal
things (neuter plural) with God.

‘A passage in the Septuagint

(Job xi. 12) is quoted to show
that no real difference is made
by this peculiarity (such as
should make it necessary to
render the phrase here to have
equality of beng with God), while
possibly the more obvious form
(masculine singular) might have
seemed to involve a risk of ‘di-
viding the substance’ of the
Godhead.

7. But made Himself empty]
Instead of filling, He emptied.
Instead of taking to Himself

48

TO THE PHILIPPIANS:

II. 7 the form of a servant, being born in the likeness
8 of men; and, being found in fashion as a man,

made Himself lowly,

(as the equality with God would
have enabled Him to do with-
out stint or limit) He put
' away and put off from Himself.
Leaving us an example.

Empty| The figure is that
of empty-handed, destitute of
possession. Ruth i, 21, J went
out full, and the Lord hath
brought me home again empty.
Mark xii. 2, 3, that he might
receive from the husbandmen of
the fruit of the vineyard: and
they...sent hum away empty.
Luke i. 53, the rich He hath
sent empty away. For the idea
of the text compare 2 Cor.
viii. 9, though He was rich,
yet for your sakes He became

oor.

Taking the form] Literally,
having taken. The assumption
of human form is conceptionally
prior to, and the means of, the
self-emptying.

Taking| The figure is that
of taking into the hand for use
or equipment. John xiii. 12,
When He had...taken His gar-
ments.

The form of a servant] The
word form (see note on verse 6)
is applied both to the divinity
and to the humanity of Christ.
Not so the word fashion, which
can only be used of the hu-
manity (verse 8).

becoming obedient, even

A servant] Literally, a slave.
But this not in relation to men
but to God. Christ was a free
man. In this one respect He
did not take our nature in its
lowest level of degradation. It
was necessary for His ministry
that He should be personally
free. Also slavery is an unna-
tural condition, and therefore
unsuitable to Him who took
upon Him our nature in its
truth not in its unrealities. But
in relation to God creatureship
is servitude. Of Him and
through Him and to Him are »
all things.

Being born] This clause is
strictly parallel and equivalent
to the preceding. In other
words, being born in the likeness
of men.

Born| Literally, having be-
come, having begun to be. The
preexistent Christ enters upon a
new being by Incarnation. He
begins to be in a likeness which
was not His before. The word
born is adopted from the English
Version (both Authorized and
Revised) of the same word in
Gal. iv. 4, born of a woman,
born under (the) law. It is too
definite, but seems preferable to
the made which appears to be
practically the only alterna-
tive,

TIPOS PIAIMMHZIOTS.

49

/ , , , , ‘
dovAou AaBuv, év Guowpare dvOowmwv yevopuevos’ II.
e # ’ /
kai oxnuate evpeOeis vis avOpwros éTareivwoev 8
| 4 , 4 / ,
€avTov yevopevos Unkoos mex pt GavaTou, Oavarou

Iikeness| Rom. viii. 3, God
sending His own Son in the
likeness of sinful flesh, dc.

Of men| Of mankind.

8. And, being found] A
further stage of the humiliation
begins here. He might have
condescended to take our nature,
and yet, in doing so, He might
have stipulated for a condition
of wealth and honour; He might
have made the original equality
with God a means of gain (ap-
maypos) at least in this, that He
should take our nature at its
best, not at its worst. By not
doing so, He humbled Himself
over again.

Found] The word properly
implies a previous search or en-
quiry, but often loses that pre-
cision in its use. TZ'aken cognt-
zance of, presented to view. See
for example Luke xvii. 18, there
were not found that returned to
give glory to God. Acts v. 39.
2 Cor. v. 3.

In fashion] See note on
verse 6. This word (cyyjua),

unlike that rendered form (op-—

$7), has always the idea of
something sensible, material, or
circumstantial, and in reference
to the humanity of Christ dis-
tinguishes the accidental in it
from the permanent. The only
other place of its occurrence in

V. P.

Scripture is 1 Cor. vii 31, the
Fashion of this world passeth
away. Fora verb derived from
it see ili, 21, and the note
there.

Asaman| That is, such in
all points as a human being is.
Heb. ii. 17, 2t behoved Him to
be made in all things like unto
His brethren.

Made Himself lowly] Bothin
character and in circumstance.
Matt. xi 29, J am meek and
lowly (ramewvos) in heart.

Becoming| Literally, hav-
ing become, See note on verse 7,
Taking the form. The obedience
is conceptionally prior to, and the
condition of, the humbling.

Becoming obedient] Not as
though from a prior opposite or
different state. Compare Heb.
v. 8, yet learned He obedience
by the things which He suffered.
The thoughtis, thedevelopement
of the spirit of obedience (which
was always His) in a series of
acts.

Obedient] It is left to be
understood to whom. Just 80
St Paul in Rom. vi. 16 uses
obedience (without further ex-
planation) as the opposite of sin.
His servants ye are, whom ye
obey ; whether of sin, unto death ;
or of obedience, unto righteous-
ness.

4

50 TO THE PHILIPPIANS,

II. 9 unto death, yea, the death of the cross.

Where-

fore God also highly exalted Him, and granted
to Him the name which is above every name;
10 that in the name of Jesus every knee might bend,

Even unto death} In the
Authorized Version obedient
unto death might easily be mis-
understood. The insertion of
even in the Revised ought to
obviate this. Obedient (to the
Father's will) to the very extent
of dying. Beyond that limit
obedience cannot go. Greater
love, greater devotion, hath no
man than this, that he lay down
his life for its object (John xv,

13),

Yea, the death of the cross]
More exactly, and (that death) a
death of (belonging to, caused by)
across. The absence of the de-
finite article in the Greek lays
the stress upon the kind of death,
so ignominious, so _ torturing.
The word itself (cravpds) origi-
nally meant only an upright
stake such as palisades are made
of, and even as an instrument
of punishment was not confined
to what we understand by cru-
cifixion. (In Esther vii. 9 the
Septuagint renders Let him be
hanged thereon by the Greek for
Let him be crucified thereon.) But
its use in the New Testament is
uniform, involving all the feel-
ings of natural disgust and horror
connected with a Roman cruci-
fixion, as well as the patriotic

resentment of it as one of the
most odious badges of a foreign
yoke. It may be worth no-
ticing that our Lord used the
figure of bearing the cross as the
duty of the true disciple (Matt.
x. 38) even before He foretold
His own death by crucifixion
(Matt. xx. 19). The force of
the text, which lies in the de-
grading character of the death,
is seen in such passages as I
Cor. i. 23, Christ crucified, to the
Jews a stumblingblock (cxavia-
Aov). Gal. v. 11, the stumbling-
block of the cross. Heb. xii. 2,
endured a cross, despising shame.
While the more attractive aspect
is shown in Eph. ii. 16. Col. 1.
20, having made peace through
the blood of H1s cross.

9. Wherefore} As the re-
ward of this uttermost self-
humiliation. Compare Heb. xii.
2, who for the joy that was set
before Him.

Highly exalted Him| One
of St Paul’s strong compounds
with the preposition over (u7ép),
Like, we are more than conquer-
ors (Rom. viii. 37). Grace did
much more abound (Rom, v. 20).
Explained by Eph. i. 20, &c.
He raised Him from the dead,
and set Him at His own right

TIPOS: SIAIMMHSIOTS. 61
~ e > \ e ,
S€ oravpov. 10 Kai 6 Oeos avtoy Umepu\woer, II. g
9 5) ~ 2 e \ “~ 4
Kal éyapioaTo avTw TO dvoua TO UTEp TaVv bvo-
e 9 ~ a “~ ,
pa: iva év To dvopatt Incov mav youu kauyn 10

hand in the heavenly places above
all rule and authority and power
and dominion, é&c.

Granted] Gave as a free
gift. See i. 29. The word
(xapi€ec Oat) is peculiar in Scrip-
ture to St Luke and St Paul.

The name| We are not to
Imagine one particular name
(such as Jesus, or even Lord) to
be intended. The name is the
summary of the person, it is that
expedient by which we repre-
sent to ourselves and to others
a person such as He is in form,
feature, character, &c. Name,
in Scripture, has very sacred
applications. The great passage
is Exod. xxxiv. 5, &c., where
the name of the Lord is the enu-
meration of His attributes, and
is made equivalent to God such
as Hews, Thus in the Lord’s
Prayer, Hallowed be Thy name
is a@ petition that God may be
regarded and treated as that
Holy Person which He indeed
is. In the text the name given
to Christ is the designation or
description of Him in His com-
pleteness, as the crucified and
glorified Saviour, in whom dwell-
eth all the fulness of the God-
head bodily (Col. ii. 9). The
expression is equivalent to the
more general terms of 1 Pet. i.

21 (raised Him up from the
dead, and gave Him glory) and.
Heb. ii. 9 (for the suffering of
death crowned with glory and
honour).

Above every name] Above
every designation or description
of created being, human or super-
human, Eph. i. 21, every name
that is named, not only in this
world, but also in that which is
to come (in that world of spirit
and heaven, of which the full
disclosure waits for the Advent
of Christ).

10. That wn the name of
Jesus} Not at the name. That
in the name of Jesus—within
(and not apart from or indepen-
dently of) the revealed being (in
person, work, office, and mind)
of Jesus—every knee might bend,
whether in submission, worship,
or prayer. A magnificent ampli-
tude is thus given to the divine
purpose in the exaltation of the
risen Lord. He is the Person
who comprehends and contains
in Himself all the worship as well
as all the life of God’s universe,

Every knee might bend]
Three thoughts are here, as above
indicated. (1) Submission ;
Isai. xlv. 23, I have sworn by
myself...that unto me every knee
shall bow. (2) Worship; 1

4—2

IT.

52

TO THE PHILIPPIANS.

10 of beings in heaven and on earth and under the
I1 earth, and every tongue make confession that
Jesus Christ is Lord, to the glory of God the

Father.
12

Therefore, my beloved, even as ye always

obeyed, so, not as if in my presence only, but
now much more in my absence, work out your
13 own salvation with fear and trembling; for it is

Chron. xxix. 20 (Septuagint),
they bowed ther knees, and wor-
shipped the Lord, and the king.
(3) Prayer; Eph. iii. 14, J bow
my knees unto the Father...that
He may grant you, &c.

Of beings] Or, of things.
The Greek is ambiguous. The
context seems to suggest per-
sons rather than things, and the
passage in Rev. v. 13 is of too
poetical and pictorial a character
to be pressed to a decision of the
question of gender here.

Under the earth| In Hades,
the conceived abode of departed
spirits. Psalm lxili. 9, they shall
go under the earth. Luke xxiii.
43. Rev. i. 18, I am alive for
evermore, Amen; and have the
keys of death and of Hades.

11. And every tongue| A
continuation of the quotation
begun in verse ro from Isai. xlv.
23, Unto me every knee shall
bow, every tongue shall swear.

Make confession| The word
(€£ouoroyetoGat) is used both in
the sense of confession of sin, as
in Matt. iii. 6. Acts xix. 18.

James v. 16; and (which is more
suitable here) of the acknow-
ledgment in grateful praise of
what God is. See Matt. xi. 25.
Luke x. 21. Rom. xv. 9.

Jesus Christ is Lord| Here
there could be no question as to
the rendering, though in the
Greek order Lord stands first.
In some like passages the dis-
tinction of subject and predicate
is not so clear. Rom. x. 9, tf
thou shalt confess with thy mvuth
Jesus as Lord. 2 Cor. iv. 5.
Compare 1 Cor. xii. 3.

T'o the glory of God| This
is the ultimate object of all.
See 1 Pet. i. 21, who through
Him are believers wn God, that
raised Hum from the dead, and
gave Him glory; so that your
faith and hope might be in God.

Rom. x1. 36.
12—18. ‘Listen, beloved,
to the word of exhortation.

Let my absence itself plead with
you. Inearnest reverence work
out your salvation—not as left
to yourselves to do it, but know-
ing that it is God who works in

TIPO>, SIAITIMTHZIOTS. 53

3 V4 \ » , A , 4
éovpaviwy Kal émiyetwv Kat KataxOoviwv, xa II.

~ ~ 9 , e/ ,
waca yAwooa €EoMoAOyHnoONTAat OTt Kuptos
"Inoous Xptoros eis Sofav Ocou Maroos.

p p

e A 7
‘Qore, ayanrntroi pou, Kabws wavtore virn- 12

, \ ~ / ,
KOUTATE, MN Ws EV TH Tapovcia pov jovor,

5) A a ~ ~ “A ,
a\\a vuv 7oAAw paddov év TH arrovala pov,

A / \ , A e ~ /
pera oBouv Kai Tpouov THv éavTwV GwTNplav

you first to will and then to
work. Put away from you dis-
sensions, secret and open. Be
what children of God ought to
be, blameless and innocent, in
the sight of a world that sorely
needs the hght of such an ex-
ample, the presentment of such
a Gospel. Let me have where-
of to glory in the day of Christ
—the proof of no fruitless toil,
of no disappointed effort. Then,
though my life-blood may soon
be demanded as the consumma-
tion of a life-long sacrifice, I
can still rejoice, I can still share
your joy—be that joy yours also,
in itself, and in its sympathy
with mine.’

12. Therefore] Literally, so
that. The result of all which is
this—the duty of earnestness in
working out in the individual
life so great salvation.

My beloved| The exact
phrase is used by St Paul only
in 1 Cor. x. 14 besides,

Obeyed| Not have obeyed ;
for the. next words show that
St Paul’s thoughts are going

back to the time of his own
presence with them.

Not as of m| That is, not
as af you were obedient only in
my presence. Not as if your
obedience depended upon my
being present.

Work out your own salva-
tion| The salvation has not to
be earned, but it has to be
wrought out. It has to be work-
ed from and worked upon. Com-
pare John vi. 27, where the
literal rendering would be, work
not the food which perisheth, but
work the food which abideth
unto life eternal (make it the
subject-matter of your working).
This is the aspect of salvation
for stemulus, as another aspect is
for comfort. Thus salvation itself
may be spoken of as either past,
present, or future, according as
redemption, grace, or glory is
the point of view. Compare
Rom. viii. 24. Eph. ii. 5, 8. 1
Cor. xv. 2. Rom. v. 9, Io.

With fear and trembling|
The precise expression occurs
three times in St Paul’s Epistles.

7

If.

54

TO THE PHILIPPIANS.

13 God that worketh in you both to will and to

14 work in behalf of His good pleasure.

Do all

15 things without murmurings and disputings; that
ye may be blameless and innocent, children of
God without blemish amidst a crooked and

In 2 Cor. vii. 15 he applies it
to the reception of Titus at Co-
rinth at a critica] and hazardous
moment. In Eph. vi. 5 he bids
Christian slaves to obey their
masters with fear and trembling.
As there he would not recom-
mend an abject or cringing
spirit, so here he does not pre-
scribe a timid or depressed habit
of mind, but only an alert and
sensitive desire to make the call-
a and election sure (2 Pet. i.
10).

13. or it 18 God] <A re-
markable and instructive for.
Work, for God works in you.
It is thus that Scripture com-
bines the two opposite truths,
of grace and free will. Mark
xvi. 4, when they looked, they
saw that the stone was rolled
away, for rt was very great.

Worketh in you...to work]
This striking combination is
lost in the Authorized Version,
which renders this one Greek
word (évepyetvy) by two English
ones, worketh in you...to do.
Compare Heb. xiii. 21, where
in the same way the word do
(wrovetv) occurs twice, make you
perfect in every good thing to do
His will, doing in us that which

as well-pleasing in His sight.

In behalf of His good plea-
sure] This may best be taken
with the words immediately pre-
ceding. Both to will and to
work in behalf of (so as to pro-
mote and accomplish) His good
pleasure. Christian conduct in
both its parts, will and act,
purpose and performance, has
for its object the carrying out
of God’s good pleasure. See 2
Thess. i. 11, we pray always
for you, that our God may..ful-
Sul every good pleasure of good-
ness (may fulfil in you each par-
ticular of that goodness in which
He 18 well pleased).

14. Do all things} The
call is to (1) a contented and
cheerful, (2) a peaceable and
friendly life. Each of the two
words which follow has both of
these aspects.

Murmurings| The word
(yoyyvopes) expresses all man-
ner of smothered or half-uttered
complaints (grumblings) whether
against God or man. Its first
occurrence in the Septuagint
(Exod. xvi. 7) combines both:
He heareth your murmurings a-
gainst the Lord; and what are
we, that ye murmur against us?

TIPO? SIAINNHSIOTS. 55

KatepyacecOe* Oeds yap éotw o évepyov év viv IT.
kat To OéNev Kat TO évepyelv Vireo THs EvooKias.
TWavTa TWoUlTE ywpis yoyyvouwv Kai Siadro- 14
yiouov, iva yevnobe aueurro Kat dképatot, 15
Téxva Ocov auwua Mécov yeveads OKOALaS Kal

Matt. xx. 11, they murmured
against the goodman of the house.
Luke v. 30. John vi. 43. Acts
vi. 1. x Cor. x. 10. Jude 16,
these are murmurers, complain-
ers, &c.

Disputings| The exact ren-
dering of the word (Stadoyiopoé)
would be divided or diverse
reasonings. These, if silent, are
doubts; if uttered, are disputes.
In some places the context gives
the former sense, in others the
latter. Thus (1) Luke xxiv. 38,
why do doubts arise in your
heart? (2) 1 Tim. ii. 8, without
wrath and dispute. The second
of the two senses predominates
in the text.

15. That ye may be] This
is one of many cases in which a
servile rendering would give
become instead of be, but with
loss rather than gain to the
sense. There is no intimation
of any special present defect in
the persons addressed. The
sense is, that ye may be in the
result (whatever you are now).

In fact all that is essential in ~

the become, or come to be, of the
Greek is implied in the combi-
nation that ye may.

Innocent] From the literal
sense of without admixture, as
wine or metal, the word (ake-
pasos) comes to mean simple,
guileless, innocent in character.
In the two other places of its
occulrence in Scripture it stands
in contrast (yet in combination
also) with the two words for
wise, Matt. x. 16, wise (ppovipor)
as serpents, andharmless as doves.
Rom. xvi. 19, wise (cogpovs) unto
that which 18 good, and simple
unto that which 18 evil.

Without blemish| This is a
word of frequent occurrence in
the Septuagint Version of Le-
viticus and Numbers (first in
Exod. xxix. 1) in connexion
with the choice of victims for
sacrifice, and the idea is pro-
bably always discernible in its
higher application in the Psalms
and in the New Testament.
Eph. i. 4. v. 27. Col.i.22. Heb.
ix. 24, who through the eternal
Spirit offered Himself without
blemish unto God. 1 Pet.i. 109,
as of a lamb without blemish
and unthout spot. Rev. xiv. 5.

A crooked and perverse gene-
ration| The expression comes
from the song of Moses, Deut.

II.

56 TO THE PHILIPPIANS.

15 perverse generation, amongst whom ye appear
16 a8 lights in the world, presenting a word of life,
that I may have whereof to glory in the day of
Christ, that I ran not in vain, nor in vain laboured.
17 Nay, if I am even poured as a drinkoffering upon

xxxil. 5 (Septuagint). (1) Crook-
ed is the opposite of straight
(Luke iii. 5, from Isai. xl. 4),
and so, morally, it is the oppo-
site of straightforward, right-
minded, upright, &c. Acts ii. 40,
save yourselves from this crooked
generation. 1 Pet. ii. 18, not
only to the good and gentle, but
also to the froward (crooked).
(2) Perverse is literally distorted
(as eyes, limbs, &c.), and easily
passes into the sense of a twist
or obliquity in the mental and
moral being. Matt. xvii. 17,
O faithless and perverse genera-
tion. Acts xx. 30, speaking
perverse things.

Yeappear| Or, appear ye;
I would have you (ye ought) to
appear. ‘The mood of the verb
is ambiguous (indicative or im-
perative). The voice (daiverbe,
not daivere) does not admit the
rendering to shine (John i. 5.
1 John ii, 8. &.), but is that of
Matt. 11. 7 (the time of the star
that appeared). xxiv. 30 (then
shall appear the sign of theSon of
Man in heaven). The Christian
example is represented in the
text as a sort of appearance of
a new luminary in the heaven
of mankind.

Lnghts| Luminartes, givers
of light. The word (dworyp)
occurs but twice in the New

’ Testament; here, and in Rev.

xxi. 11, her light (the luminary
of her, the light which she gave)
was like unto a stone most pre-
cious. In the Septuagint it is
the word used in Gen. 1 14, 16,
Let there be lights...God made
two great laghts.

In the world| The absence
of the definite article in the
Greek gives the sense tn @

(whole) world. It has the effect _

of emphasizing the greatness of
the sphere in which the Chris-
tian influence is to act. Soin
Rom. iv. 13. xi. 12, 15. 2 Cor.
v. 19. The world (xédopos) in
St Paul’s view here is that uni-
verse of mankind which is as
yet outside the Gospel. See x
Cor. xi. 32. Eph.ii2, 12. 1
John v. 19.

16. Presenting] The word
(éréxev) means to hold a thing
to a person, as a cup of wine to
a banqueter, or a light to one in
the dark. The latter may be
the idea here. The word of life
is a sort of light held out into
the darkness of the world for
the acceptance and comfort of

TIPO? PIAITIMHSIOTS.

57

SteorTpappevns, ev ois haiveobe wis pworripes II. 15

2 / 4 ~ 9 / 9 ,
éy Koouw, Aoyov Cwns EmrexovTEs, Els Kavynua 16

? \ > e / ~ ed ) ? \ af
€uol eis juépav Xptorov, STt ovK eis Kevov Edpa-

aN ‘ A /
Mov ovee ets Kevov €xoTriawa. adAAa El Kal o7revoo- 17

all who will take it. Jn Him
was life, and the life was the
light of men (John i. 4).

A word of life] A divine
utterance having for tts subject
and purport life, in the Scrip-
tural sense of the word life,
which is, not mere existence,
but an existence which is (1)
conscious, (2) satisfying, (3) ever-
lasting. Johni. 4. iv. 14. v.24,
40. Vi. 33, 51. X. 10. XVIL 3. Xe,

That I may have] Literally,
unto (so as to form) a subject of
glorying for me unto (against,
an preparation for) the day of
Christ. The faithful effort of
the Philippians in the character
of Christian luminaries will be
his glorying in the great day.
2 Cor. i. 14, we are your glory-
ung, even as ye also are (or shall
be) owrs in the day of our Lord
Jesus. 1 Thess. il. 19, what 28
our...crown of glorying ? are not
- even ye, before our Lord Jesus
at His coming?

That I ran not] This is
the sum and substance of that
which he hopes for as his sub-
ject of glorying.

Ran...laboured| The tense
of the two verbs indicates the
retrospect of the life as a single
act from the other side of death,

For the figure of the runner
(taken from the foot-race) com-
pare iii. 14. 1 Cor. ix. 26. Gal.
li. 2. 2 Tim. iv. 7.

In vain] Literally, unto
emptiness; so as to be empty-
handed at the end of it. 2 Cor.
vi. 1. Gal. it 2, lest by any
means I should be running, or
had run, in vain. 1 Thess. iil. 5.

17. Nay, | Nay, of I
not only run and labour but
even give my very life-blood in
martyrdom, I not only shall
have whereof to glory in the great
day, but even now I rejoice, and
bid you to rejoice with me.

If I am even poured| Not
of I should be, but of I am.
He speaks of it as a process
already begun. J am being
poured. Even if the present
imprisonment should not end in
death (see verse 24), still the
pouring out of the life-blood is
in course of realization. The
tense is the same as in 2 Tim.
iv. 6, when the second imprison-

‘ment, which did end in death,

was far on in its course.
Poured as a drinkoffering|
The Levitical law required that
the offering of a certain quan-
tity of wine should in most cases
accompany the sacrifice by fire.

58 TO THE PHILIPPIANS.

II. 17 the sacrifice and ministry of your faith, I joy, and

18 rejoice with you all. And do ye also have the
same joy, and the same rejoicing with me.

19 + But I hope, in the Lord Jesus, to send you
Timotheus speedily, that 1 also may be of good

See, for example, Exod. xxix.
40, 41 (the daily sacrifice at
morning and evening), Lev.
XXllL 13, &c. (the feasts of the
Lord), Num. vi. 17 (the Naza-
rite’s offering), xv. 4, &c. (free-
will offerings), xxviii. 10, &c.
(sabbath, new moons, passover,
firstfruits), xxix. 6, &. St
Paul using this figure speaks of
the pouring of his own blood at
last upon the life-long sacrifice
of his ministry for others.
Upon the sacrifice] Your
Jaith is the sacrifice spoken of.
But whereaselsewhere Christians
are represented as offering their
own sacrifices, whether general
ae li. 5), or of the body
Rom. xii. 1), or specifically of
praise or almsgiving (Heb. xiii.
15, 16), here St Paul describes
himself as offering up the sacri-
fice of others. Compare Rom.
Xv. 15, 16, that I should be a
minister of Christ Jesus unto
the Gentiles, ministering (in 8a-
crifice) the Gospel of God, that
the (my) offering up of the Gen-
tiles might be acceptable, dc.
And ministry| This word
(Aecrovpyia) was appropriated
in Attic usage to those expen-
sive public services which the

richer citizens undertook for the
benefit or entertainment of the
people. Itand its cognate forms
occur about 140 times in the
Septuagint, and are specially
applied to the priest/y ministra-
tions (Exod. xxviii. 35. Deut. x.
8. 1 Sam. ii. 11. &.). And so
in most cases of its occurrence
in the New Testament (where
it is used fifteen times) a sacred
if not sacrificial sense prepon-
derates. Here its combination
with sacrifice marks this strong-
ly. St Paul is the officiating
minister in the offering up of
the faith of the Philippian
Church to God.

I joy, and| First he asserts
his own joy, and then, in that
yearning sympathy which re-
fused the very thought of zsola-
tion in happiness, he assumes
their joy, and claims to share it.
It is the very spirit of the with
you of 2 Cor. iv. 14. He can
enjoy nothung alone.

18. Have the same joy]
Literally, rejoice the same thing.
And the same thing is put at
the beginning of the clause, so
as to serve as an accusative to
both the verbs, rejoice and rejoice
with. The above rendering is

TIPOS SIAINMHSIOTS.

59

~ ~ }
par éri TH Ovoia Kal NerToupyia THs miorews I.17
ae = a Vogt
Uuwv, xalpw Kal cuvyaipw maow vu. TO Oe 18
a /
auto Kal Upels yaipeTEe Kal OvvyaipETE pot.
¢ 9 ~ , ,
"EArriGw dé év Kupiw “Inoot Tyuobeov Tayéws 19
VA en e/ 9 4 9 - A \ 4
meurrat vpiv, iva Kayo evry yvous Ta Tepe

an attempt to express this con-
struction. (1) Have the same
joy that I have; and (2) have
the same fellow-joy with me that
I have with you.

_ 19—30. ‘I hope soon to
send Timothy to Philippi, that
he may bring me back the com-
fort of good tidings of you. He
is the only person, among those
at this time available, whose
interest in you is entirely real
and genuine, Selfishness is
commoner than devotion—you
know what he is, a very son to
me in the service of the Gospel.
I shall send him, as soon as I
see what turn my imprisonment
takes—I trust that I shall my-
self soon come. Meanwhile I
despatch Epaphroditus with this
letter, He knows that you have
heard of his illness, and he is
unhappy in the thought of the
anxiety it must have caused you.
It was indeed a severe and dan-
gerous illness, but God, in mercy
to me as well as to him, has
raised him from it. The sight
of him will be joy to you, and
the thought of your joy will be
a relief to my sorrows. Sucha
man deserves your honour: in

his zeal for Christ’s work, in his
efforts as your representative in
my service, he hazarded, and all
but lost, life itself.’

19. In the Lord Jesus] In
whom I live, and in whom there-
fore my every hope, about things
earthly as well as heavenly, is
conceived and fostered. See 1.
13, and note there, In Christ.

To send you Timotheus|
Such is the English idiom cor-
responding to the particularform
of the Greek. Yow is a simple
dative (meaning for your benefit,
comfort, &c.), not the unto you
(zpos vpas) of verse 25. For the
dative you, compare 1 Cor. iv. 17,
Jor this cause I sent you Timo-
theus...who shall remind you, ée.

I also| Taken literally, it
would mean J as well as you.
But this literal sense sometimes
requires to be modified into J
on my part. See, for example,
Eph. 1.15, wherefore I also. Col.
i. 9, for this cause we also.

May be of good courage] A
word (evyvy@) used only here in
the New Testament. In 1 and
2 Macc. forms of the same com-
pound occur in the sense of
spirit or courage.

60

II. 20 courage when I know your state.

TO THE PHILIPPIANS.

For I have

no man his equal in soul, one that will have a

21 true concern for your state.
22 their own, not the things of Jesus Christ.

For they all seek
But

the proof of him ye perceive in this, that, as
a child serves a father, so he served with me in

23 aid of the Gospel.

Him then I hope to send as

soon as ever I shall clearly see how it is with me:
24 and I am persuaded, in the Lord, that I also
25 myself shall come speedily. But I have thought

Your state| Literally, the
things which concern you (ra
wept vnav). So in the next verse.
Slight variations of the phrase
are found in verse 23 (ra wept
éué) and i, 12 (ra car ee).

20.

Paul at this moment. Tuimo-
theus and Epaphroditus are the
only two actually named in the
letter. The strong expression
of the text may be regarded
either (1) as not quite literal, or
else (2) as meaning, no one of
those who might be at present
available for the purpose.

His equal in soul| The
same word (icdywyxos) occurs
only here in the New Testa-
ment, and once in the Septua-
gint Version of Psalm lv. 13
(a man mine equal). There is
one like compound (icoripos,
equal in value) in 2 Pet. i.1. The
common rendering, ukeminded,
exchanges the idea of equality
for that of sumilarity.

I have no man| We |
do not know who were with St.

True| Genuine, as opposed
to spurious. Compare iv. 3, true
yokefellow. 2 Cor. viii. 8, the sin-
cerity of your love. 1 Tim.1 2,
my own son. Tit. i. 4.

21. They all] Under the
stress of strong emotion, the ge-
neral is made universal.

Seek their own| Things;
interests, comforts, objects.
Compare 1 Cor. x. 24, let no
man seck his own, but each his
neighbour's good. xill. 5, seeketh
not her own. 2 Cor. xii. 14, [
seek not yours, but you. Col.
ill. 1, seek the things above. St
Paul’s two characteristic words,
to seek (€nreiv) and to mind
(ppovetv), represent severally the
aim of the life and the spirit of
the life.

The things of Jesus Christ]
His interests, the things which
He has made His own in ‘tak-
ing upon Him to deliver man.’
Isai. lilt. 10, 11, the pleasure of
the Lord shall prosper in His
hand ; He shall see of the travail

TIPO> ®IAINMHSIOTY. 61

e ~ 9 a, A wv 3 , e/ ,
VuwV. OUdEva yap Exyw ivovvyor, doris yynoiws IT.

~ j e
TA TEP UuwY MEplUYNoEL. Of TavTEs yap Ta 21

e ~ ~ 9 A ~ 3 ~
éavtwv (nTovow, ov ta Xptorov ‘Inco.

THV 22

A A ? ~ , e/ e ,
dé OoKiny avTou ywwoKeTe, STL ws TAT PL TEKVOV

A 9 \ 2? / > \ r) ,
Guy Evol edovAEVaEV Els TO EVayyeXLOY.

TOUTOV 23

pev ouv éATriw méuyat ws av addidw ta repl

20

> \ ~ / \ 4 )
éue Eavtns memoia oe év Kupiw ott Kal avtos 24 ©

4 9 4
Tayews eAEvoO"al.

of Hrs soul. °

22. The proof of him| That
is, what he ts you can see by
this proof, namely, that, de. 2
Cor. it. 9, that I might know
the proof of you (that I might
ascertain by putting you to the
test) whether ye are obedient.

That, as a child) St Paul
was going to write, that, as a
child serves a father, so he served
me in the Gospel. But with
that beautiful courtesy which is
characteristic of him he avoids,
when he reaches it, what might
have seemed to place Timothy
in too inferior a position to him-
self, and inserts with before me,
breaking the construction but
with admirable effect.

Served] The word is left
absolute: did service, it not being
necessary to say to whom. Com-
pare Rom. vii. 6, that we should
serve in newness of spirit.

In aid of | Literally, unto.
See i. 5.

23. Him then| The Greek
by an anticipative particle (pév)

dvaykaiov 6€ rrynoapunv 25

places this verse in contrast with
the next—Timothy’s coming
with his own.

As soon as ever] Literally,
Sorthuith whensoever ; but forth-
with stands in the Greek at the
end of the sentence, and its un-
avoidable transposition in En-
glish makes the paraphrase of
the text all but necessary.

24. And I am persuaded |
So little foundation is there in
St Paul’s own language for the
idea that this Epistle was writ-
ten in an unfavourable state of
his prospects, and for the argu-
ment founded upon this as to
its being later in date than the
other three. The tone is just
that of Philem. 22.

In the Lord| See note on
verse IQ. ,

25. But] Though I pur-
pose soon to send Timotheus,
and though I expect soon to
come myself, yet I cannot post-
pone for either of these events
the return of Epaphroditus.

I have thought) The tense

62 TO THE PHILIPPIANS.

II. 25 it necessary to send unto you Epaphroditus, my

brother and fellow-worker and fellow-soldier, and
moreover your messenger and minister to my
26 need; seeing that he was longing after you all,
and in sore trouble because ye had heard that he
27 was sick. For sick indeed he was, very nigh
unto death: but God had mercy on him; and not
on him only, but on me also, that I might not
28 have sorrow upon sorrow. I have sent him there-
fore the more eagerly, that seeing him ye may be

in the Greek is what is known
as the epistolary sorist (corre-
sponding to the epistolary im-
perfect in Latin). The English
idiom makes this either the pre-
sent (J think), or the perfect (I
have thought), but not the pre-
terite (I thought).
Epaphroditus| Only known
from this Epistle. From this
passage, supplemented by iv. 18,
we learn that he was a Philip-
pian Christian, that he had been
sent by the Church of Philippi
with supplies for St Paul at
Rome, and that there, either
from over-exertion or from ex-
posure to climate or infection,
he had a dangerous illness from
which he had just recovered
when St Paul wrote.
Fellow-soldier| This parti-
cular title is only given else-
where by St Paul to Archippus
(Philem. 2). The foregoing
term fellow-worker is applied in
other Epistles to Timotheus,

Titus, Aquila and Priscilla,
Mark, and others.

And moreover| After three
words describing what Epaphro-
ditus is to him, St Paul turns to
what he is to the Philippians.

Messenger] The word apo-
stle, elsewhere generally distinc-
tive of the twelve, or of the
twelve with two(or three) others,
is here (and in 2 Cor. viii. 23)
used in the most general sense
of messenger or delegate.

Minister] See note on verse
17, And munstry. The more
sacred sense of the word (Ace-
Toupyos) may be said here to be
merged in the human. And
yet even the supplies carried by
Epaphroditus to St Paul are
called in iv. 18 a sacrifice.

26. Seeing that] An uns
usual particle (ézeidy) with St
Paul, only used by him (besides)
in the first Epistle to the Corin-
thians, where it occurs four
times.

TIPOS: SIAIMMHSIOTS. 63

"Erradpocitov tov adeApov Kat ovvepyov «al II. 25
TwaTpATWOTHY mou Uuwy 6€ amoaToAOY Kal
AEerToupyov TNS xpetas Mov mremrat mpos Uuas*
émeon = érrtTroOwy Kal aby- 26

iY TavTas vUpas

povey SwoTt rKkovoate Tt Haobevnoev. Kal 27
‘ 9 , , / 9 \
yap no Qevnoev TapamtAnaoov @avarov: adda o

5) 4 A A Ul A
Geos nrAenoev avTdoV’ ovK avTOV O€ Movoy, aAAa

\ 9 Ul e/ A , 9 A a ~
K@l EME, tva pn ATHY Et AUTTNY OX.

o7ou- 28

, + of > \ e/ QJ 9 A
SaoTépws ovv Emeurpa avTov, iva idovtes avTov

He was longing| It may be
doubted whether the epistolary
tense here should not be ren-
dered is rather than was. But
the English idiom allows some
laxity.

Longing after| Or, accord-
ing to another strongly attested
reading, longing to see you
all,

In sore trouble] A sancti-
ty is attached to this word
(adnpovev) by its being only
used besides (in Scripture) in
the narrative of the Agony ;
Matt. xxvi. 37 and Mark xiv.
33, and began to be...very heavy
(sore troubled). The probable
derivation of the word gives the
idea of a swrfert of grief or other
emotion.

Because ye had heard] A
beautiful example of unselfish
sympathy ; the more remarkable
when we remember that the
Gospel was only about ten years
old at Philippi.

27. For...indeed| Literally,
for also. Not only had you
heard it, but it was true.

Very nigh unto] An un-
usual word (zapamAyovov), mean-

. ing literally alongside near, so

near as to be by the very side
of the thing or person spoken of.
In Heb, it 14 (the only other
place of its occurrence in Scrip-
ture) it is used of the exact
similarity of our Lord’s bodily
nature to ours.

God had mercy on him] So
natural is St Paul’s language.
He speaks of a recovery from
sickness as a mercy, though he
has said in i. 23 that to depart
is far, far better.

28. Ihave sent] Or, I send.
No doubt Epaphroditus carried
the letter.

Eagerly| Luke vii. 4, they
besought him earnestly. 2 Tim.
1,17, he sought me duigently.

Ye may be glad again] Ye
may recover cheerfulness. The

III. 1

64

TO THE PHILIPPIANS.
II. 29 glad again, and so I may be less sorrowful. Receive

him then, in the Lord, with all joy ; and hold such
30 men in honour; because for the sake of the work
of Christ he drew nigh even unto death, having
put his life in jeopardy that he might supply that

which was lacking on your part in ministering to

me.

word again might be taken with
seeing him, but seems to be more
expressive in the above con-
nexion.

And so I may be] A very
tender thought. Their recovery
of cheerfulness, which St Paul
would picture to himself as the
consequence of the arrival of
Epaphroditus at Philippi, would
mitigate, if it could not heal,
his own many sorrows.

29. Receive] Rom. xvi. 2,
that ye receive her, an the Lord,
worthily of the saints. The

other sense of the word (zpoo-

SéxeoGa), to expect, is more fre-
quent in Scripture (Mark xv.
43. Lukeii. 25. Tit. 11. 13. &c.),
but would be out of place here,
as the letter and Epaphroditus
would arrive together.

In the Lord) As above, i.
13. lL. 19, 24.

Such men| 1 Cor. xvi. 16,
18, that ye also submit your-
selves to such men...acknouwledge
then such men.

In honour| The two senses
of honour and value often run

Finally, my brethren, rejoice, in the Lord.

into one another in this word
(€yriuos) a8 in its root (Tuy).
Luke vii. 2, a certain centurion’s
servant, who was valuable to him
(or held in honour by him). 1
Pet. il, 4, 6, 7. Col. ii. 23.

30. The work of Christ]
The close of the verse speaks of
his self-devotion in bringing
supplies to St Paul, and this
too might bespoken of as Christ’s
work. But the expression seems
rather to point to a more di-
rect ministry of the Gospel in
Rome during his stay, in the
course of which he had fallen
sick. See note on verse 25,
Epaphroditus.

Drew nigh even unto death]
The Greek is peculiar, Even
unto is literally wp to, to the
extent of (péxpt). So that the
construction would seem to be,
He drew nigh (death), up to (to
the very verge of) death itself.
See note on verse 7, Lven unto
death,

Drew nigh...having put| The
two acts are not contemporane-
ous. faving put his life in

TIPO ®IAINTHSIOTS.

65

Taw yapnTe kayw dduToTEpos wo. mpoadexeobe IT. 29
ovv avtov év Kupiw mera mraons yapas* Kal Tous
To.ovTous évTisous ExeTe* St Sta TO Epyov Kupiov 30
péexpt Oavarou nyyiwev, mapaBodevaauevos TH
Wuxi iva dvarAnpwon TO Uuwy voeTepnua THs

mpos me NetToupyias.

To Aovrov, adedpot pou, xaipere év Kupiw. IIT. 1

jeopardy to serve me, he after-
wards fell into an all but fatal
sickness. The sickness was sub-
sequent to, and consequent upon,
the risk run in St Paul’s service.
Having put his life in jeo-
pardy| Literally, having play-
ed the venturesome man with his
life. It isa figure drawn from
games of hazard, the man’s own
life being in this case the stake.
The received reading (sapafov-
Aevoapevos) gave the feebler
sense of having counselled amiss
Jor his life.
That he might supply] First
by bringing your contributions
to Rome, and secondly by minis-
tering personally to me there.
That which was lacking]
Literally, your deficiency of (in)
the ministry to me. No com-
plaint or blame is involved in
the expression. It is rather,
he came to me from you, to do
in your behalf that which you,
absent and distant, necessarily
left undone by yourselves. Com-
pare 1 Cor. xvi. 17, J rejoice at
the coming of Stephanas and
Fortunatus and Achaicus; for

VP.

that which was lacking on your
part they supplied: for they re-
Sreshed my spirit, and so yours.

Ministering| See notes on
verses 17 and 25.

Ill. 1. ‘My letter draws
to its close. Its keynote has
been the duty of joy, and it
shall be so to the end.’

1. Finally] Literally, as
for that which remains to be
said. The word marks an ap-
proach to the end of the letter,
but not always a very near ap-
proach, See, for example, 1
Thess. iv. 1, where thia finally
opens the fourth chapter out of
five; and 2 Thess. iii. 1, where
it begins the third chapter out of
three. Too much therefore may
be made of it here as an indica-
tion of St Paul’s having design-
ed to close the Epistle at once.

My brethren| This form of
address specially belongs to St
James. St Paul more common-
ly uses brethren alone. In each
of the three Epistles, Romans,
1 Corinthians, and Philippians,
my brethren occurs twice.

Rejoice] The same word

5

66

TO THE PHILIPPIANS.
III, 1 To wiite the same things unto you, to me is hot

2 irksome, and for you it is safe. Beware of the

means farewell in 2 Cor. xiii.
11. But no inference can be
drawn from the use of it here
as to a supposed intention of
closing the letter immediately.
See iv. 4. 1 Thess. y. 16,

In the Lord| To be read, as
often elsewhere, independently
of the particular word preceding,
and as a perpetual reminder of
the all-including Person who is
the very life itself. See former
notes on the same (or equivalent)
words.

To write the same things]
To repeat again and again the
same things. It is not quite
clear what these are; whether
the foregoing precept of joy,
which has been called the key-
note of the Epistle, or the fol-
lowing cautions and warnings
against false teachers. The
latter reference would be less
easily understood by the readers,
the subject having been an-
nounced by nothing going be-
fore. On the other hand, the
word safe (for you vt 18 safe)
seems to point rather to dangers
than to comforts. But in fact

the transition is by no means
abrupt, from the duty of joy to
the peril of losing it by a Ju-
daizing half-gospel. Thus we
may understand St Paul to have
both thoughts in his mind when
he speaks of the same things.

And thus, instead of imagining
a breach of continuity at this
point, a pause, a surprise, and a
new start, we shall see an en-
tire coherence and beautiful har-
mony in the whole structure of
the Epistle.

Irksome| In the two other
places of its use (Matt. xxv. 26
and Rom. xii. 11) the word
(dxvynpos) means slothful. And
so in Acts ix. 38 the cognate
verb (oxvetvy) is to be tardy.
Here it has rather the kindred
idea of wearisome.

Safe] Elsewhere (1) jirm
(Heb. vi. 19), and so (2) certain
(Acts xxi. 34. &c.). Here (like
the above word) it has from the
context something of a causative
sense, (3) conducive to safety.

2—14. ‘There is one influence
at work, among you doubtless as
elsewhere, hostile to Christian
joy. Beware of it, though it uses
the plausible talk of God’s law
and God’s privileged people. We,
we Christians, are God’s privi-
leged people; we, whose worship
is a spiritual worship, whose
glorying is in Christ alone, who
renounce all carnal confidence,
whether of race, work, or ritual.
In my case, there is material,
enough and to spare, for the con-
fidence which yet I renounce.
Each several boast of the Jew is
mine in perfection, I am no

TPO> PIAIIMTHSIOTS.

: ~ A a ~
Ta avta ypade vpivy éuot pév ovK oKvnpov, vuiv IIL. 1

A 4
de aapanes.
, 4 tA
BAezrere Tous kuvas,

proselyte, incorporated late in
life in the commonwealth of
Israel: race, tribe, parentage—
Pharisaic orthodoxy, zeal even
to persecuting, character of
blameless strictness—all can
challenge scrutiny. Yet all
these advantages I have counted
loss for Christ. Nor these alone,
but whatsoever else is in the
eyes of man precious and beau-
tiful, I not only did, but do,
count but scum and refuse, for
the sake of one thing more ex-
cellent—the knowledge of Christ
Jesus my Lord, for whose sake
I was contented to lose my all
that I might gain and be found
in Him, the possessor not of
a self-righteousness, earned by
meritorious obedience to a code
of precepts, but of that which
comes by faith in Christ, that
which is the gift of God Him-
self on the footing and ground-
work of the Gospel. Yes, to
know Him, and His resurrec-
tion-power and passion-fellow-
ship—day by day growing into
the very likeness and form of
His death, if so be I may ar-
rive at last at the blessed resur-
rection from among the dead—.
this, this is my goal. Not that
I received at once, when I gave

myself to Him, the thing de-

67

\ 4
BreéreTE Tous Kakous 2

sired and made for—not that I
am already arrived at the per-
fection or the consummation of
the. Christian being—not this.
No, I am pressing on towards
an object not yet reached. It
was in order that I might at
length grasp this, that Christ,
one memorable day, laid hold
on me. Do not suppose, I be-
seech you, that I (long as I
have been in the race) reckon
myself to have grasped the prize.
One thing, one only, I can say—
that, like the runner, I forget
the things behind, the part of
the course already traversed,
and strain every sinew and every
muscle to get over the ground
in front of me, and thus, with
the goal full in my view to guide
my running, I press on toward.
the prize which lies there, the
prize for which God in heaven.
ealled me in the person of Christ
Jesus,’

2. Beware of| The Greek
says only, look at, observe. But
the sense is just as in Mark xii.
38, where the addition of from.
(arc) expresses the avoidance
which is here implied.

The dogs| Thus the term of
reproach usually applied by the
Jew to the Gentile (see Matt.
xv. 26) is here turned upon the

5—2

68

3, concision.

TO THE PHILIPPIANS.

III. 2 dogs, beware of the evil workmen, beware of the
For we are the circumcision, we who

worship by the Spirit of God, and glory in Christ
4 Jesus, and trust not in flesh: although I too

might trust even in flesh.

If any other man

5 thinks to trust in flesh, 1 more: circumcised the

Judaizer. He by his refusal of
the true hope of Israel, salva-
tion in Christ alone, has made
himself the alien which he calls
the Gentile (Eph. ii. 12).

Evil workmen| Not exactly
in the sense of evildoers, but in
that of labourers (Matt. ix. 37.
xx. 1, James v. 4) or craftsmen
(Acts xix. 25) who, eitherthrough
incapacity or malice, spoil and
ruin their work. Compare 2
Cor. xi. 13, such men are false
apostles, deceitfulworkmen, trans-
Sorming themselves into apostles
of Christ. It is against Ju-
daizing Christians, not against
openly hostile Jews, that St
Paul is warning the Philippians.

The concision|] A happily
chosen rendering for a word
(xararoiy) intended as a con-
temptuous travesty of circum-
cision (zeptroun). Where (1)
circumcision was not God’s or-
dinance (as it never was for the
Gentile), or where (2) circum-
cision was trusted in for salva-
tion (as it never ought to have
been by the Jew), it became at
once a mere mutilation, rather
shamefulthanhonourable. Here
St Paul uses the word concision

collectively, for the whole party
and community of Judaizers,
just as the circumcision is used
for the Jewish nation in Rom.
iv.g. xv. 8, Gal. il. 7, &c. Eph,
li, 1.

3. We] We Christians are
the real circumcision. For the
expression, see the above note.
And for the thought, compare
Rom. il. 29. Gal. iii. 7, 29. vi. 16.

Who worship by the Spirit of
God] The received text reads,
Who worship God (@e@) in spirit.
An easier reading. In the re-
vised text worship has no case
after it; as in Luke ii. 37 (wor-
shipping with fastings and sup-
plications), Acts xxvi. 7 (ear-
nestly worshipping night and
day), Heb. ix. 9. x. 2. And
the Spirit of God is spoken of as
the instrument of the worship;
by His presence, agency, grace,
and inspiration,

Worship| The term (Ac-
tpevev), though not originally
so restricted, is appropriated in
Scripture to a divine and spe-
cially a ritual and sacerdotal
worship. See Rom. ix. 4, who
are Israelites; whose 18...the
service (of God). Heb. ix. 1, 6,

POs PIAINMHSIOTS.

épyaras, BAerere Thy KaTaTouny. rueis yap III. 3

69

9 4 ~ ,

ETMEV Hf WENLTOMN, Ol WvEevMaTL Oeov AaTpEVOVTES

Kat Kkavywuevot ev Xpiote “Inco Kal ovw év
, A /

capki wemoWortes kaiwep eyw Exwv meroiOnor 4

9 ,
kal év oapKi.
’ , 9 ‘ ~
€y oapKl, eyw pmaddor:

ordinances of (divine) service..
the ts go im continually
into the first tabernacle, accom-
plishing the services. xili. 10,
they who serve the tabernacle.
St Paul claims here for all
Christians that spiritual priest-
hood which is the antitype (un-
der Christ the one High Priest)
of the whole Levitical system.
Compare Acts xxvii. 23, God,
whose I am, whom also I serve.
Rom. i. 9, God, whom I serve
an my spirit in the Gospel of
His Son. 2 Tim. i. 3, God, whom
I serve from my forefathers in a
pure conscrence,

And glory wn Christ ada
To glory or triumph (xavyac0a
in a thing or person is one of
St Paul’s favourite expressions.
He uses it almost sixty times
in his Epistles, St James and
the writer to the Hebrews alone
sharing it with him. Heseems
to have derived it from Jerem.
ix. 11, which he quotes more
than once.

And trust not wm flesh | Flesh
is the antithesis of spirit in all
senses. Thecontrastrunsthrough
all St Paul’s Epistles, though it

rf ~ / a
ei tris Ooxet a@AAos re7robevat °

TEPLTOMH GKTANMEPOS, 5

is most fully drawn in those to
the Romans and the Galatians,
The present passage shows how
comprehensive is the term flesh
in St Paul’s thought; including
not only all external privilege,
of birth, nationality, and class-
religion, but also all that self-
effort and self-attainment which
is independent of divine grace.
4. Might trust] Literally,

have confidence; that is, as the

context interprets, material of

confidence 7f such can anywhere
be found.
Thinks to trust} The con-

struction is that of Matt. iii. 9,
think not to say within your-
selves. 1 Cor. xi. 16, if any
man thinketh to be contentious.
The expression seems to come
from the wnpersonal use of the
same verb (doxeiv), and to be
equivalent to thinks té good or
right to do so.

. Curcumeised the eighth
day| And therefore a born
Jew, no proselyte.

Of the race of Israel] Re-
gularly descended from the father
of the patriarchs. See 2 Cor. xi.
22, are they Israelites? so am I.

70 TO THE PHILIPPIANS,

III. 5 eighth day, of the race of Israel, of the tribe of
Benjamin, a Hebrew of Hebrews; as to law, a

6 Pharisee; as to zeal, a persecutor of the Church;
as to righteousness, such as law has in it, blame-

7 less.
Of the tribe of Benjamin]

Able to name my tribe, as well
as my nation. And that a dis-
tinguished tribe; the tribe of
the first king; the tribe which
alone was faithful to Judah in
the great division.

A Hebrew of Hebrews] No
Hellenist, or son of Hellenists;
true from my forefathers to the
language and customs of the
Hebrew race in its purity.

As to law] Doubtless when
St Paul speaks of law it is the
Jewish law, and not the Roman
or any other, that he has in the
background (at least) of his
thought. The law of Moses
was his specimen and embodi-
ment of all law, human and Di-
vine. But this does not pre-
clude him from generalizing the
idea, from speaking of the prin-
ciple as well as of the instance.
There are points in which even
the Jewish law shares with other
laws; as a rule of duty, even as
a revelation of duty, it may be
conceived as having, if not rivals,
at least parallels, in other codes:
Nature has her rule of duty, Pa-
radise had its revelation of duty.
We claim for St Paul the free-
dom of saying a law, law, or
the law, at his pleasure, and ac-

But whatsoever things were gains to me,

cording to the shade of thought
intended. There are passages in
which hecombinesthe varying ex-
pressions, passages in which he
contrasts them, passages in which
he uses one or uses another, and
it is seldom, if ever, impossible
totrackhim. Here, as to daw—
as regards the revelation of
duty, whatever 2 was, under
which I lived—I was not only
mindful of it, I was a member of
that particular body of religion-
ists who were notorious for their
scrupulosity in its observance.

A Pharisee} Acts xxii. 3,
brought up...at the feet of Ga-
maliel, instructed according to
the strictness of the law of our
fathers, xxiii. 6, [ am a Phari-
see, the son of Pharisees. XxXxXvi.
5, after the strictest sect of our
religion I lived a Pharvsee.

6. As to zeal, a persecutor|
Acts xxii. 3, 4, being zealous
for God...for I persecuted thix
way unto the death, Gal. i.
13, 14, I persecuted the Church
of God, and wasted tt...beiny
more exceedingly zealous for the
traditions of my fathers.

A persecutor of the Church]
1 Cor. xv. 9, because I perse-
cuted the Church of God. Gal.
i, 23, our former persecutor.

TIIPOS 1 ®SIAINNHSIOTS.

71,

éx yévous ‘lapana, gvarrs Benapetv, “EBpaios é£ III. 5
"EBpaiwy, cata vouov Papiraios, kara Cidos 6

, 4 9 7 4
Swwkwy TyHy éxkAnoiav, KaTa Sikatoourny Thy év

4 ” s S ed > ;
yOuw yevomevos aueurrros. adAa aTiva nv pot7

The Church| From the
classical use of the word (éxxAx-
cia) as the assembly of adult,
freeborn, legitimate citizens,
through the application of it in
the Septuagint to the congrega-
tion (or gathered people) of Js-
rael, it passes into the Chris-
tian sense of (1) the whole body
of professed believers in all ages
and nations, as in Matt. xvi. 18
(on this rock I will build my
Church), 1 Cor. xii. 28. Eph.
i, 22. &e. Col. i. 18, 24 ; (2) the
several provincial or local Chris-
tian communities representative
of the universal,as in Matt. xviii.
17 (tell it unto the Church), Acts
Vlil, I. XlVv. 23, 27. &. Rom.
xvi. 1. &c. x Cor. xi. 16. &e.;
(3) the local Church actually
assembled for worship, as 1 Cor.
xi, 18 (when ye come together in
congregation), Xiv. 19, 28. &e.
In the text St Paul probably
means the Church universal,
though the actual persecution
could only affect particular com-
munities (Acts xxvi. Io, 11,
and this I also did in Jerusa-
lem...and being exceedingly mad
against them, I persecuted them
even unto foreign cities).

As to righteousness} The
clause begins as though St Paul

were about to assert his blame-
lessness absolutely. But this
with his present view of righ-
teousness, as lying far deeper
and rising far higher than mor-
ality, he cannot do, and there-
fore he adds the limiting words,
that righteousness, I mean, which
as contained in (obedience to) law,
that is, to any rule or revelation
of duty under which the indi-
vidual may be placed. So far,
and with that limitation, blame-
less. Compare Rom, ix. 31,
but Israel, following after a
law of (capable of gwing) right-
eousness, did not attain to such a
law. See note on verse 5, As to
law.

Blameless| The Greek says,
having become (or come to be)
blameless. It expresses the re-
sult of the life. But it has no
real English equivalent, and the
Authorized Version omits it,
with no loss to the sense. The
rendering found blameless is un-
satisfactory in a passage where
Sound occurs just below (verse 9)
with so important and emphatic
@ meaning, as the translation of
its regular Greek equivalent.
See note on 11. 14, That ye may
be.

7- Gains} The plural is

72

TO THE PHILIPPIANS.

III. 7 these I have counted for Christ’s sake loss.
8 Nay rather, I do count all things to be loss for
the sake of the more excellent knowledge of Christ
Jesus my Lord, for whose sake I suffered the loss
of all things, and do count them but refuse, that

important. Separate items of
profit. The figure is that of a
great account-book, on one side
of which are entered all the par-
ticulars of the income. St Paul
speaks of himself as having
transferred all the entries (as he
had once made them) of guin to
the side of loss.

Have countel| The perfect
tense is a combination of prete-
rite and present. It expresses
a past act having consequences
in the present. I did so and
so, with abiding effect. The
estimate of gain and loss here
spoken of was made at his con-
version, and his life still bears
the impress of it.

For Christ's sake] Because
of Christ, Because they could
not be kept with Christ, and be-
cause they were valueless with-
out Him. This more general
sense is better than to antici-
pate verse 8 by the interpre-
tation, for the sake of gaining
Christ.

Loss| The word (fypia) oc-
curs elsewhere in Scripture only
in the narrative of the ship-
wreck, Acts xxvii. 10, 21, the

voyage will be with injury and.

much loss...and not have gotten

this injury and loss. The ac-
companying word there, wyury
(vBpis, properly injury with in-
sult), marks the strength of the
word before us.

8. Nay rather| The phrase
here is a confluence of no less
than five Greek particles, of
which the central three (pév
ovv ye) form a combination ex-
pressing the correction of a fore-
going statement as either erro-
neous or else inadequate, See
Rom. ix. 19, 20, thow wilt say,
Why doth He still find fault?...
nay rather, O man, let this be
the question, who art thou that
repliest against God? x. 18,
where, as here, the previous
statement 1s corrected a3 tnade-
quate, St Paul has spoken (verse
7) of (1) ceréain things, now he
speaks of all things. He has
spoken of (2) having accounted,
now he speaks of accounting.
The nay rather both expands the
scope and advances the time.

I do count] Literally, J also
or even count. The emphatic
do answers the purpose in Eng-
lish,

All things] The stress is on
the all, as explained in the above
note, Vay rather,

NPO> SIAINMHSIOTS.

Képon, TavTa Hynua dia Tov Xpiorov Chpiav. III. 7

73

: A \ > Ve ~ , , >
GNAG MEV OUV YE Kal yryoUMat TavTAa Chpiav evar 8
~ t ~ ~
Sia TO vmepexov ths yuwoews Xptorou ‘Incow
a , > a \ ’ ’ , \
tov Kupiov wou, 6 ov Ta mavra ECnmwOnv Kai

yryouua: oxuBadra iva Xptorov Kepdnow kal ev-

The moreexcellent knowledge |
This rendering is framed on 2
Cor. iv. 17, our light affliction
which is for the moment ; where
the literal rendering would be,
the momentary light thing of

(consisting of, which is) our af-

fliction. So here, for the sake of
the surpassing thing of (consist-
ang of, which is) the knowledge of
Christ. In the one passage, it
is not the lightness of the afflic-
tion (the fact that it is light),
but the affliction which 1s light,
which works out the glory. In
the other, it is not for the sake
of the superiority of the know-
ledge (the fact that it is superior),
but for the sake of the knowledge
which 18 superior, that he counts
all things loss.

My Lord| This individual
appropriation is rare in St Paul.
Gal. 11. 20, who loved me, and
gave Himself for me. Compare
note on i. 3, My God.

I suffered the loss of | More
exactly, [ was sentenced to the
loss of (énpsw6yv). The figure
is that of a fine or penalty im-
posed by a court. St Paul thus
expresses the utter confiscation
of all that he had, position, pos-

session, reputation, family, so-
ciety, interests, prospects, and
still more (to such a man) reli-
gious advantages, hopes, and
confidences, to which he sub-
jected himself by becoming a
Christian. For the figure see
Matt. xvi. 26, of he shall gain
the whole world, and forfeit (be
sentenced to the loss of) his life.
Luke ix. 25, if he gain the whole
world, and lose or forfeit (be
sentenced to the loss of) his own
self, 1 Cor. iii, 15. 2 Cor.
Vili. 9.

All things| The definite
article here seems to look back
to all things (without it) in the
first line of the verse, and to
say now those all things of which
I spoke, Otherwise it may be
taken as my all.

And do count] Thus he goes
on from the single act of the
past (I suffered the loss) to the
continually repeated act of the
present (and do count).

Refuse| The doubtful deri-
vation of the word (cxvBada)
may justify either rendering,
that of the text, or that of the
margin, of the Revised Ver-
sion.

74,

TO THE PHILIPPIANS.
III.9 I might gain Christ, and be found in Him, not

having a righteousness of my own, such as law
can give, but that which is through faith in
Christ, the righteousness which is of God on the
10 ground of the faith; to know Him, and the power
of His resurrection and partnership in His suffer-

That I might) Or may;
according as we make it depend
more upon suffered or upon
count.

Gain Christ] The single
item replaces all the cancelled
items. Whatsoever things were
gains (verse 7) I now count loss
for the sake of the one gain.
Compare Eph. iii. 8, the un-
searchable riches of Christ. To
gain Christ is to receive posses-
sion of Him as one’s own for use
and enjoyment, so as to justify
the above expression, my Lord.

And be found in Him}
The figure is that of a search
and discovery. As the ‘slayer’
pursued by the ‘revenger of
blood’ is safe in the ‘city of re-
fuge’ (Num. xxxv. 11, &c.), 80
the Christian, renouncing all
self-confidence and self-depend-
ence, is found in Christ, safe and
uncondemned, in the great day.
For found, see 2 Cor. v. 3, we
shall not be found naked. And
for the sense, compare Rom.
vill. 1, there 2s therefore now
no condemnation to them that
are in Christ Jesus.

Such as law can give| Liter-

ally, which is from (out of, deriv-
able from obedience to) a law.
Compare verse 6, such as law
has in tt; literally, which 1s in
(contained in, to be found in
obedience to) a law. The two
expressions are equivalent. In
both cases, though the law of
Moses may be the example in
St Paul’s mind, the principle
lies deeper, and he expresses
himself accordingly.

Which is of God] Literally,
which is from (out of, as its
source and origin) God Himself.
Compare Rom. i, 17. iii 21, &c.
x. 3.
On the ground of the faith]
See note on i. 25, Joy in the
faith. Here the faith seems to
be the true rendeving, indicated
by the presence of the definite
article (ért 77 wiore.) which was
absentaboveinthe words through
faith (8a riorews) in Christ.
For the preposition (éri) com-
pare Matt. xvi. 18, on this rock
L will build my Church. Eph.
il. 20, bwilt upon the foundation
of the Apostles and Prophets, &c.
The righteousness which has
God for its Author rests upon

WPOS SIAINMHSIOTS.

pcOe ev avtw, pn exw éunv SuKaoovrny tv éx III. 9

75,

A A o~ A 9
vomov, dAAa THY dia TiotTEws XpioTov, THV éK

~ , » A ~ , ~ ~ » A
Geou dikaioovyny ert TH TWLOTEL’ TOU YYwvat avTOV IO

‘ , ~ 9 , ~ 4
Kat Tyhv dvvauw THs dvacTacEews avTOU Kal Kol-

the basis of the faith, that is,
the Gospel.

10. To know Him] It
seemed desirable to mark thus
the change of construction here
from the form, that J might, &e.,
of verses 8 and g, into the equi-
valent phrase, for the ( purpose
of) knowing, &c.

Him, and| First the know-
ledge of the Person, and then of
a twofold aspect and relation of
the Person.

The power of His resurrec-
tion] This might mean either
(1) the power exerted in raising
Hum, or (2) the power urith which
resurrection invested Him. The
former interpretation might
claim the support of Eph. i. 18,
k&ec., that ye may know what 18
the exceeding greatness of His
(God's) power toward us who
believe, according to (on the scale
of) that working of the strength
of His might which He wrought
in Christ when He raised Him
Jrom the dead. But the latter
best suits the context here. To
know by daily spiritual experi-
ence Christ's resurrection-power.
See Rom. xiv. g, to this end
Christ died, and lived (again),
that He might be Lord both of

the dead and living. 2 Cor. xil.
9, that the power of Christ may
rest (tabernacle) upon me. Rev.
i. 18, J was dead, and, behold,
I am alive for evermore, and I
have the keys of death and of
Hades.

__And partnership m| It is
difficult to express in English
the peculiarity of the Greek,
which connects this phrase with
the former by placing both un-
der the winculum of a single
article. Zhe power...and part-
mership. The two particulars:
are inseparable. To know the
one is to know the other. His
resurrection-power and passion
Jellowship. If we would feel
His power, we must share His
sufferings. 2 Cor. 1 5, even
(according) as the sufferings of
Christ abound unto (have their
redundance and overflow in) us,
even 80 through Christ abounds
also our encouragement. iv. 10,
11, always carryyng about in
the body the putting to death of
Jesus, that the (risen) life also
of Jesus may be manifested in
our body, &ce. Col. i. 24. 1
Pet. iv. 13, rejoice in so much
as (in proportion as) ye are part-
ners in Christ's sufferings. —

76

TO THE PHILIPPIANS.
III. roings, being gradually conformed to His death,

11 if by any means I shall arrive at the resurrection
12 from the dead. Not that I at once received, or

am already perfected;
Conformed to] Made of one

form with, assimilated to, made
to resemble, Christ’s death, that
is, Christ in His death. See
the Visitation of the Sick, ‘There
should be no greater comfort to
Christian persons, than to be
made like unto Christ, by suffer-
ing patiently adversities, trials,
and sicknesses... He entered not
into His glory, before He was
crucified. Our door to enter
into eternal joy is gladly to die
with Christ.’ Rom. vi. 3, &e.
we were buried with Him...into
death...we have become wnited
(made of one nature) with the
likeness of His death...we died
with Christ...reckon yourselves
to be dead men with regard to
sin, &e.

11. Jf by any means| St
Paul speaks of it as a difficult
attainment. Matt. xix. 26, with
men this is umpossible. The con-
nexion of this clause with the
preceding has an exact parallel
in Rom. viii. 17, tf 80 be that
we suffer with Him, that we may
be also glorified with Him.

I shall| Or, L might; for
the form of the verb is ambigu-
ous between the indicative (fu-
ture) and thesubjunctive (aorist).
Still as (1) grammatical correct-
ness, and (2) the clear parallel

but I press on, if so be

of Rom. i. 10, where the same
particles (ei mws) are found with
an unquestionable indicative,
favour the shall of the text, we
may fairly give it the preference.
The same remark will apply to
Rom. xi. 14, where there is a
like ambiguity. On the other
hand, in verse 12 there is an
evident subjunctive (with é«i), 2f
so be I may apprehend. The
combination, tf by any means I
shall, brings into striking union
the two thoughts, the difficulty,
and the certainty.

Arrive at] As the terminus
of the life-journey. The word
occurs repeatedly in the Acts in
its literal local use (xvi. 1. xviii.
19. &c.). St Paul employs it
figuratively (as.in the text) in
Eph. iv. 13, él we all reach
(arrive at) the unity of the faith,
ce.

The resurrection from the
dead| The twice repeated from
(out of, or from among) of the
Greek cannot be reproduced in
English. The word used here
(alone) for resurrection is liter-
ally resurrection-from (éavdora.-
cts), and the same preposition is
repeated. It strongly marks
the idea of a select resurrection;
in other words, of a blessed (as
opposed to a promiscuous) re-

IPOS, SIAINMHSIOTS.

vwviay tabnuaTtwv avrov, cuppopdiCouevos Tw III. 10

77

, ’ ~ wv , > | >
Oavatw avTov, e ws KaTavTnow els THY e€a- II

- t s ~
" vaoTacwW TnV EK VvEeKpwP.

ovx OTe Hon EXaBov 12

/
7m non TeTEeAcLwua StwKw Oe Et Kat KaTarcaBw

surrection. It is the resurrec-
tion of the just (Luke xiv. 14.
Acts xxiv. 15), of life not of
judgment (John v. 29), of the
dead in Christ (1 Thess. iv. 16).
The apparently equivalent ex-
pression of Rev. xx. 5, 6 (the
Jirst resurrection) is capable of
another sense, and cannot be
quoted with absolute confidence
as a parallel text.

12. Not that I] The vi-
gorous statement preceding, of
his having renounced all things
for Christ, and of its grand com-
pensation, might give an impres-
sion of attainment and perfection
which he proceeds to repudiate,

At once received| The tense
of the Greek points to a single
past moment, evidently that of
his conversion. And the ren-
dering already is incompatible
with the expression of this in
English, The phrase at once
may give something of the idea,
though it has the disadvantage
of not being equally suitable to
the same (jreek word in the ac-
companying clause.

Recewed| The thing to be
received is implied, not express-
ed; as in Luke xi. 10, every.
one that asketh receweth (under-
stand, the thing asked). Here

we may supply, the ultumate object
of my abandonment of my all,
the whole of the gift of grace
and glory which was to be even-
tually mine. The Authorized
Version, by rendering two dif-
ferent Greek words by the same
English (attain...attained) in
verses 11 and 12, has suggested
a misleading antithesis.

Perfected| This important
word occurs here alone in St
Paul’s writings (it is replaced by
another word in the revised text
of 2 Cor. xii. 9). In the Epistle
to the Hebrews it occupies a
prominent place, in several ap-
plications. Properly meaning
to make mature or complete, it
passes into the sense (1) of per-
fectly qualifying for an assigned
work, whether by consecration
(Heb. vii. 28) or experience
(Heb. ii. ro. v. 9), or (2) of
bringing into a satisfactory state,
whether of spiritual peace (Heb.
Vli, 19. 1X. 9. xX. I, 14) or final
blessedness (Heb. xi. 40. xii. 23).
In the text St Paul uses it, by
a modification of the sense last
mentioned, in reference'rather to
a moral perfection.

I press on| This verb (8isxw)
is commonly transitive, to pur-
sue or follow after (as in Rom.

ITI.

78

TO THE PHILIPPIANS.

12I may apprehend that for which I was also

13 apprehended by Christ Jesus.

Brethren, I do

not yet reckon myself to have apprehended; but
one thing J do—forgetting those things which are
behind, and reaching forth toward those things

14 which are before, I press on, with the mark in

ix. 30. Xli 13. xiv. 19. &c.), and
might be so taken in this verse.
But as in verse 14 it must be
intransitive, it may be better
to keep the unity of the passage
by making it so here,

If so be I may) Literally,
if I may also (or even). If I
may (not only press on, but)
also (or even) attain my object
in doing so. Perhaps the above
rendering is close enough. And
indeed the unusual construction

(<i with a subjunctive), of which.

only some two other examples
(1 Cor. xiv. 5. 1 Thess. v. ro) are
found in St Paul, seems to re-
quire some emphasizing of the 7/.

Apprehend| Lay hold upon,
grasp. The same contrast be-
tween the same two words is
seen in Rom. ix: 30, the Gen-
tiles, which followed not after
righteousness, apprehended righ-
teousness. Compare 1 Cor. ix.
24, so run, that ye may appre-
hend.

That for which} That thing
with a view to which. This is
the simple and satisfactory ren-
dering. The alternative, given
in the margin of the Revised
Version, seeing that (for that),

has the support (1) of a like
phrase (颒 }) used in that sense
in Rom. v. 12 and 2 Cor. v. 4,
and (2) of the use of apprehend
(with no case after it) in 1 Cor.
ix. 24. But it seems inferior in
force and ease, both here and in
lv. 10, where also it has a place
in the margin of the Revised
Version.

I was also apprehended| The
figure is deeply impressive.
Christ Himself is represented as
having grasped or seized the per-
secutor as he drew nigh to Da-
mascus (Acts ix. 3, &c.); and
that, with a definite design and
purpose (that for which, &c.),
namely, his salvation and bless-
edness. It is striking that here
the object is not made to be St
Paul’s preaching or evangelizing
(as in Gal. 1. 16), but his own
personal happiness.

13. Brethren] When this
word begins the sentence, it is
always in preparation for a par-
ticularly earnest appeal. See
Rom. x. 1. 1 Cor. xiv. 20. Gal.
ill, 15. vi. 1. 2 Thess. v. 25,
brethren, pray for us.

I do not yet reckon myself]
The J and myself are both em-

IPOS SIAINMHSIOTS.

ép’ @ kal KateAupOny vo Xpiorov “Incov. III. 12

79

‘ A a
adeAol, éyw éeuavTov obmw DoyiCouat KaTel- 13
. 9 A , A A 9 , 9 /
Anhévat> ev d€, Ta mev OTriow émtavOavopevos

n \ of ’ , \ 1
Tow o€ Eumpoabey emEKTELVOMEVOS KATA OKOTTOV 14

phatic, and stand together first
in the Greek. It is not quite
easy to say with what special
intention, (1) J, long as I have
been running. Or (2) J, though
I am your appointed guide and
example, Or (3) /, whatever
others may think of me. Or
(4) J, whatever others may think
of themselves, The first seems
the most natural and most suit-
able to the context.

But one thing| One, and
one only. Probably an accu-
sative, but the verb is not ex-
pressed. It might be (from the
former clause) J reckon, or take
as my principle of thought.
Perhaps the more general ex-
pression, J do, is the simplest
and best.

Forgetting] Like the run-
ner, who would lose the race by
looking behind him.

Those things which are be-
hind] Compare Gen. xix. 26
(Septuagint), his wife looked to
the things behind. Mark xiii.
16, let him not turn back to the
things behind. Luke ix. 62,
having put his hand to the
plough, and looking to the things
behind. John vi. 66, many of
Hrs disciples went away to the
things behind. These examples

will suggest ample illustration
of St Paul’s saying. Zhe things
behind are the things of the past
life; its motives and principles,
its habits and confidences. The
precept of forgetting is the cor-
rection alike of elation and of
depression, of half-heartedness
and backsliding.

Reaching forth toward] Lit-
erally, stretching myself forth
toward ; exerting to the utter-
most every limb and muscle so
as to reach. It is a lively and
vigorous picture of the runner.

Those things which are. be-
fore] The things of the new
and future life; its joys and
hopes, its heaven here and here-
after.

14. Wath the mark in view
Literally, according to (by the
rule of) a certain mark or ob-
yect, indicating to the eye of the
runner the goal of the race.
This point in the distance is said
here to regulate the running,
keeping it straight and direct.

The prize| 1 Cor. ix. 24,
all run, but one receives the
prize. The word is formed from
that which means wmpire (Bpa-
Bevs) or judge of the contest.
St Paul has told us in verse 11
what is the prize—a blessed re-

III.

80

TO THE aaa 4

14 view, unto the prize of the high calling of God

in Christ Jesus.
15

Let us then, so many as are perfect, be thus

minded: and if in any thing ye are otherwise

16 minded, this also will God reveal to you.

Only,

to whatsoever we have attained, by that same

thing walk.

surrection. Compare 2 Cor. v.
2, longing to be clothed upon
with our habitation which ts from
heaven (the spiritual body of 1
Cor. xv. 44).

Of } Belonging to; which is
the subject and promise of the
Christian calling.

The high calling] Literally,
the above (avw) calling. (Com-
pare Gal. iv. 26, the Jerusalem
which is above. Col. iii. 1, 2,
seek those things which are above,
dc.) Equivalent to the heaven-
ly calling of Heb. iii. 1. (See
Acts ii. 19, in the heaven above.)
The force of the two phrases
lies not in the idea of upward
or to heaven, but in that of the
Person who calls being Himself
above or in heaven. Compare
1 Pet. i. 12, them that preached
the Gospel unto you by the Holy
Ghost sent forth from heaven.

Calling| A favourite Scrip-
ture figure, representing the
Gospel (1) as an invitation from
God to a feast of blessing (Isai.
xxv. 6). Matt. xxi. 3, sent
forth his servants to call to the
marriage-feast them that had
been called. Or else (2) as a

personal swmmons to a personal
following. Matt. iv. 21, He
saw other two brethren...and
called them. The calling is al-
ways ascribed in Scripture to
God Himself (Rom. viii. 30. &c. ).

In Christ Jesus] God’s call
is made in Christ Jesus, it is
contained in Him, alike as its
meritorious cause and its life-
giving virtue.

15,16. ‘Let this constant
struggle after a perfection not
yet attained be the very mark
and badge of the perfect. That
which is yet lacking to you God
will communicate in its season.
Only be faithful to the know-
ledge already vouchsafed.’

15. Let us then] There is
no emphasis on us. The Greek
order is, as many then as are
perfect, let usbe thus minded,

Perfect} The rendering is
not quite satisfactory, the idea
being simply that of maturity as
opposed to infancy. Heb. v. 14,
but solid food belongs to full-
grown (perfect) men, &c. 1 Cor.
ii. 6, but we speak wisdom among
(in the judgment of) the perfect.
The choice of the word in thetext

TIPOS PIAINMHSIOTS. 8i.

Suskw els TO BpaBetov tis dvw KAnoEws TOU Geo IIT. 14

ev Xpiotw ‘Incov.

4 sy ~ ~ of :
“Ooo ovv TéAELOt, TOUTO PpovwmueEv’ Kal El TLIS
e , ~ \ ~ e | a 9 4
ETEpws Ppovere, kat TOUTO O Oeos Umiy arroKaNv-
A >] ee , ~ 9 ~ ~
We. Any es 0 epbacaper, TW avTwW TTOLXEV. 16

suggests the question whether
perhaps there was some leaven
of self-conceit among the Philip-
pians, requiring to be reminded
that true perfection has for one
at least of its characteristics a
sense of imperfection (I count
not myself to have apprehended).

Thus| How? Is the refer-
ence to the whole preceding pas-
sage, with its renunciations, as-
Pirations, and concentration of
efforts? Or does it (as suggest-
ed in the last note) point speci-
ally in the direction of humility ?
The next clause, 7fin any thing
ye are otherwise minded, seems
to show that the reference must
not be too much narrowed.

Otherwise] Than as has been
laid down in the foregoing para-
graph? Or, than as you ought
to be? The latter is best, and
a fuller stop than would else
have been required has been ac-
cordingly placed after thus mind-
ed. St Paul’s thought is taking
a new direction, and this is the
point of transition.

This also} This in which
you are at present at fault, as
well as that which has already
been rightly apprehended.

feveat| All spiritual reali-

Vv. P.

ties have a veil over them to
our sight till God lifts it up to
disclose first one portion and
then another of the whole thing
that is. See 1 Cor. iL g, &e.,
things which eye saw not...unto
us God revealed (unveiled) them
through the Spirit, dc. And
this, which is spoken of as an
accomplished act in general, is a
gradual and progressive act for
the individual.

16. Only] Though the
promise of gradual enlighten-
ment is true and to be relied
upon, there is one condition;
namely, that we must carefully
uge the light already communi-
cated.

To whatsoever] Whatever is
the attainment (in knowledge of
truth and duty) already reached,

it must be made the rule of .

our steps. Otherwise, being
unfaithful to our present trust,
we cannot look for additions to
it. Luke vill. 18, whosoever
hath, to him shall be given, dc.

Have attained] The have is
not in the Greek, which rather
looks back upon the past as a
single act. Zo whatsoever ye
attained in that which lies be-
hind of the life. The nicety is

6

TIL. 17

82

TO THE PHILIPPIANS.
Be ye imitators together of me, brethren; and

mark them that so walk even as ye have a pattern

18 1n us.

For many walk, of whom I often spoke to

you, and now speak even weeping, as the enemies

scarcely capable of expression
in English.

Attained} The word (¢6a-
yew) is properly to anticipate
(x Thess. iv, 15, shall not anti-
cipate them that are fallen a-
sleep); and so (1) to arrive at a
place by anticipation of others,
to reach a person by surprise
(Matt. xii. 28); and (2) to ar-
rive at, or attain to, without any
such additional idea (Rom, ix,
31).

By that same thing walk]
The rest of the verse as it stands
in the received text is omitted
in the revised, with a marked
difference in the sense. There
it was, Only (for to this we have
attained) walk by the same rule,
be of the same mind. It wasa
precept of unity. Without the
additional words, it is a precept
of fidelity to the amount of
light already given, whatever
it be.

Walk| This is not the com-
mon word for walking, though
even that (zepimaretv) is some-
times used in the same construc-
tion and sense (Acts xxi. 21. 2
Cor, xii, 18, Gal. v. 16). De-

rived from a noun meaning a

row or rank, the word before us
(cro.xety) is (1) sometimes used
absolutely, to walk in an orderly

manner (Acts xxi. 24), and (2)
more often with a dative of the
regulating principle, Thus Rom.
iv. 12, who walk by the steps of
that faith, dc. Gal. v. 25, of
we live by spirit, by spirit let us
also walk, vi. 16, a8 many as
shall walk by this rule. In the
Athenian military oath the pro-
mise was given, not to desert the
soldier by whom (not by whose
side, but by whose regulating
step as it were) the man
walked.

17—21. ‘Let me be your
example, There are those whose
example could but mislead. I
told you of them often when I
was with you—I tell you of
them now with tears. 'ne-
mes of the cross of Christ is
their true title. Their end is
destruction. Appetite is their
God, Their glory is in their
shame. Earthly things are their
thoughtand theiraffection. How
different is the Christian life !
heaven already our home and
our country, on which the eye
is ever fixed in patient waiting
for a Saviour’s Advent, to change
the body of our humiliation into
the likeness of His body of glory,
in the exercise of a power which
is able to put all things under
Him,’

IPOS SIAIMUHSIOTS.
Luvuintai pou yiveobe, ddeAdot, cat oxo- III, 17

83

~ N e/ ~ N /
TEITE TOUS OVTW TEpiTaTOoUYTas KaDws EvETE

, ~
TUTrOV nas.

~ eA
TOAAOL yap Tepitatovaw, ovs 18

, xf ~ ~ \ 4 A ,
wodAakis EAeyov Umiv, vuv Oe Kat KNalwy Ey,

17. Imitators together] The
compound word occurs only here;
but the phrase itself, and even
the present application of it, is
common in St Paul (1 Cor. iv.
16. xi. r. 1 Thess. i 6. &c.).
The rendering imitators is not
pleasing, but the alternative
followers conveys a different
idea. The idea of a copyist
(which is that of the word) should
lose its disparaging associations
when the model is one of moral
perfection. Eph, v. 1, be ye
therefore imitators of God, as be-
loved children. 3 John 11, tmi-
tate not that which 18 evil, but
that which is good; he that doeth
good is of God.

Mark| Here for imitation,
as elsewhere (Rom. xvi. 17) for
avoidance,

Walk] The common Scrip-
ture figure for the daily life,
which is rather a walk than a
journey. This figurative use is
seen in the Gospels (Mark vii.
5. John vill. 12. xii. 35, walk
while ye have the light), and be-
comes very common in the E-
pistles, occurring in almost every
one of them, beginning with
Rom. vi. 4, might walk in new-
mess of life.

Pattern| The literal sense
of the word (rvzos, type) is seen
in Acts vii. 44 (from Exod. xxv.
40), that he should make it after
the type (model) that he had
seen. Its figurative senses be-
gin in the Epistles, where, for
example, Adam is a type of
Christ (Rom. v. 14), Christians
obey a particular type or pat-
tern of teaching (Rom. vi. 17),
the Israelites in the wilderness
are types of us (1 Cor. x. 6), and
Christians, whether ministers
(2 Thess. iii, 9. 1 Tim. iv, 12,
Tit. 1. 7. 1 Pet. v. 3) or people
(1 Thess. i. 7), are types (models
Jor vmitation) to others.

18, For] There is room
and need for the charge thus
given, for the conduct of many
is quite opposite.

Many walk| The sentence
is somewhat broken. It begins
as if its course would be, For
many walk otherwise, as enemies
of the cross. But the parenthe-
sis (of whom I often spoke to you,
éc.) interposes, and modifies the
following clause.

Spoke| Used to speak when
I was with you in my several
Visits,

6—2

84

TO THE PHILIPPIANS.
III. 19 of the cross of Christ;

whose end is destruction,

whose god is the belly, and whose glory is in

20 their shame; who mind earthly things.

For our

citizenship is already in the heavens; from whence
also we wait for a Saviour, the Lord Jesus Christ,

Enemies of the cross] The
term would suit either Judaizers
(Gal. vi. 12) or Antinomians,
Some may have been both (see
Rom. xvi. 17, 18. 2 Cor. xi.
13—15. Gal. v. 12, 13. vi. 13,
14). But it is clear that St Paul
is dealing now with the latter.
See note on verse 15, Otherwise.
The humbling, softening, trans-
forming power of the Cross, its
unselfishness, unworldliness, new
estimate of sin, regeneration of
motives and principles, all this
is an offence to them; in their
hearts they hate, in their lives
they contradict it. They are
still enemies in spite of (nay,
enemies of) the reconciliation
(Rom. v. 10); still enemies wm
mind, because still living in
wicked works (Col. 1. 21).

19. Whose end is| The ex-
pression (and the structure of
the phrase) is that of 2 Cor. xi.
15, whose end shall be according
to their works, Heb. vi. 8, of 2
(the land) beareth thorns and
thistles, it 18 rejected, and nigh
unto a curse; whose end 1 to
be burned.

Destruction] See note on i.
28. The word is the keynote of
2 Pet. ii. alse teachers, who

shall privily bring in herestes (or
sects) of (doomed to) destruction. .
bringing upon themselves swift
destruction ... their destruction
slumbereth not (verses 1 and 3).
Whose god t8| Rom. xvi.

18, such men serve not our Lord
Christ, but their own belly...they
beguile the hearts of the innocent.
There St Paul seems to have
teachers specially in view, and
the charge will be that of merce-
mariness even more than of sen-
suality. Compare 2 Pet. ii. 3,
in covetousness shall they with
Seigned words make merchandise
of you. Soint Tim. vi. 5, sup-
posing that godliness 1s a means
of gain (compare verse 3, tf any
man teaches a different doctrine).
Tit. i. 11, teaching things which
they ought not, for filthy lucre’s
sake. In the text there seems
to be no direct, certainly no ex-
clusive, reference to teachers,
and the warning will become
the more general one, against
the idolatry (in whatever form)
of appetite.

Whose glory] This great word
(Sega), used (1) in the Septua-
gint for the visible light of God’s
presence (in the tabernacle, tem-
ple, &c.), and (2) in ordinary

IPOS SIAINMHSIO‘TS.

Tous €xOpovs Tov aTavpov Tov Xpiorov* wy To III. 19

85

4 , a \ ,
TéXos drwAEa, wy 6 Geos 4 KotNia, Kal 4 SoFa

> ~ , = ; > /f a“
év TH aiaxyuvy avTwv, ol Ta Eriyera PpovouvTes.

pwY yap TO ToNTEULaA év OUpavois Urapxet, EF 20

e \ “a 9 , , 9 ~
OU Kat owtipa amexdexoueba Kuptoy ‘Incovv

Scripture language for God’s
self - manifestation spiritually,
and hence (3) for the future
manifested sonship of the blessed,
is here by a very rare use ap-
plied (4) to the wnagznary excel-
lence of the fallen human being,
which in reality consists in that
which is its disgrace rather than
its glory.

Shame] Jude 13, foaming
up their own shame (shames).

Who mind| The construc-
tion here returns to the nomina-
tive, agreeing (intentionally or
by accident) with the many of
verse 18.

Mi Have as their one
subject of thought and their one
object of affection. The word
(ppovetv) is characteristic of this
Epistle and of that to the Ro-
mans.

Earthly things| James iii.
15, nota wisdom descending from
above, but earthly, dc. In Col.
iii. 2 St Paul uses the resolved
form, set your mund on the things
that are above, not on the things
that are upon the earth.

20. For| How opposite is
this to the life to which I invite
you—for, &e.

Citizenship| This is perhaps

as near an approach as can be
made in English to the sense
of the Greek word (zoA/revza),
which is properly a thing done
as @ citizen, and so an act,
function, or department, of the
citizer-life. It is here used for
the sum of the citizen-life (in the
spiritual and heavenly sense of
that word). Our citizen-life is
already in heaven. See note
on i, 27, lave your citizenship.
And for illustrations of the
thought see Gal. iv. 26. Heb.
xi. 10, 16, the city which hath
the foundations, dc. xil. 22, ye
are come to...the city of a lwing
God, the heavenly Jerusalem.
xiii, 14. Rev. iii. 12. xxi. 2.

Is already| See note on ii.
6, Subsisting. It is the same
word (virapxet). Our citizen-life
as already (18 to begin with, is as
the basis and groundwork of all
thought, feeling, and action) in
heaven, where Christ is. See
Eph. i. 3. ii. 6, Col. iii, r—4.

We wait for a Saviour] Or,
we wait for the Lord Jesus
Christ as our Saviour. But the
construction adopted in the text
is simpler and more natural.

Wait for) One of St Paul’s

IV.1

86 TO THE PHILIPPIANS.

III. 21 who shall change the fashion of the body of our

abasement into the form of the body of His glory,
according to the working of His power even to
subject all things unto Him.

strong double compounds (azrexe
SexoueGa), suggesting intense
earnestness of expectation. Rom.
Vill. 19, 23, 25. 1 Cor. i. 7, watt-
ing for the revelation (unveiling)
of our Lord Jesus Christ. Com-
pare Heb. ix. 28, to them that
wait for Him He shall appear
a second time...unto salvation.
The salvation which is still fu-
ture, the Saviour still waited for
in that character, is described in
verse 21. Rom. viii. 23, wait-
ang for an adoption, which is,
the redemption of our body by
resurrection. 2 Cor. v. 2, 4.
Thus salvation itself is either
past, present, or future, accord-
ing as redemption, grace, or g.ory
is the thing in view.

21. Change the fashion of |
Transfigure. It is remarkable,
however, that the word before
us (peracxnparifery) is not the
one applied to the Transfigura-
tion of our Lord, but the other
and stronger term (peraproppove-
6a); perhaps because the
Transfiguration was the antici-
pative assumption of that resur-
rection body which is permanent
and everlasting. The distinc-
tion between the words form

Therefore, my brethren beloved and longed

(nopgy) and fashion (cxjpa)
has been glanced at in a note
on ii. 6, The form of God. That
distinction is strictly adhered to
in the language of this verse,
Who shall change the (temporary
and fleeting) fashion of this body
of flesh and blood into the (abid-
ing and indestructible) form of
His own glorified body. For the
word see 1 Cor. iv. 6. 2 Cor.
xi, 13, 14, 15.

Of our abasement| Belonging
to (characteristic of ) our abase-
ment, a8 inheriting the conse-
quences of sin entering into the
world, and death by sin (Rom.
v. 12). For the word see Acts
viii. 33 (from the Septuagint
Version of Isai. lili. 8), in His
abasement His judgment was
takenaway. And forthethought,
Rom, viii. 20, the creation was
subjected to vanity (emptiness
and nothingness)...by reason of
Him who subjected rt, in hope,
dc. The rendering of the text
might be, owr body of abasement
...is body of glory. But the
sense 1s the same.

Into the form of | More ex-
actly, (so as to be) of the same

Jorm with, 1 Cor. xv. 49, even

TIPO SIAINMHSIOTS.

Xpictov, os petacynuatiog to owma ras III. 21

87

, ~ 4 ~ tA ~
TATEWVWOEWS NUWY TUUMOPHOV TW TwMaTL TNS

, 9 ~ A A > # ~ ,
So€ns av’rov kata Tnhv évepyecav Tov duvacba

9 4 A e , 9 ~
QUTOV Kal UTOTAageal aUTW

“QOore, adedpoi pov

as we wore in this life the image
of the earthy, of him who was
made of the dust or mould of
the earth (Gen. ii. 7), we shall
_ also wear the image of the hea-
venly. The word (cvppopdos)
occurs only besidesin Rom. viii.
29, to be conformed to the image
of His Son.

Of His glory| Belonging to
(characteristic of ) His manifes-
tation as the Son of God with
power by resurrection of the dead
(Rom. i. 4). Compare 1 Pet. i,
21, who raised Him from the
dead, and gave Him glory. John
xvi. 1. Acts ll, 13, &e.

According to the working]
This transfiguration by resur-
rection will be according to (on
the scale of, proportioned to, com-
mensurate with, as might be ex-
pected from) the exercise of a
power which 18 absolutely unt-
versalinitsrange. See Eph.i. 19,
20, what is the exceeding great-
ness of His power toward us who
believe, according to the working
of the strength of His might
which He wrought in Christ
when He raised Him from the
dead.

The working of His power]

/
Ta WaVvTa.
5) 5a \ ee /.
dyarntot Kat emo- IV.

As in the passage quoted above
(Eph. i. 19, 20), so here the
possession of power is distin-
guished from the exercise of it.

To subject all things unto
Him| The reference is to Psalm
viii. 6 (the text of 1 Cor. xv.
27, &c. and of Heb. ii. 8), Zhou
didst subject all things under his
Jeet (the feet of man, and there-
fore of the Man),

Unto Him| Christ. The
rendering Himself, though cor-
rect in sense, seems not to lie in
the Greek (according to the now
generally received accentuation)
and not to be necessary in En-
glish. Compare, for example,
Eph. i. 5, having foreordained
us unto adoption through Jesus
Christ unto Him (that is, Him-
self, but the reflexive sense,
though obvious, isnotexpressed),

IV. 1. ‘Stand fast then in
the Lord.’

1. My brethren beloved and
longed after] This prolonged
form of address has no parallel
in St Paul’s Epistles.

Longed after| The adjective
occurs only here. But the verb
has already occurred twice in
this Epistle, See i. 8. ii. 26,

88

Lord, beloved.

TO THE PHILIPPIANS.
IV. 1 after, my joy and crown, so stand fast 1n the

2. I beseech Euodia, and I beseech Syntyche, to

3 be of the same mind in the Lord. Yea, I pray
thee also, my true yokefellow, help them ; for
they shared my contest in the Gospel, together
with both Clemens and the rest of my fellow-
workers whose names are in the book of life.

My joy and crown] Com-
pare 1 Thess. ii. 19, what 1s our
hope, or joy, or crown of glory-
ang? are not even ye...for ye
are our glory and joy.

Crown] Of the two senses
of crown, a king’s diadem, and
a victor’s wreath, the latter is
clearly meant here, and gener-
ally in St Paul (1 Cor. ix. 25.
1 Thess. ii. 19. 2 Tim. iv. 8),
while the former is predominant
in the Book of Revelation and
in the Septuagint.

So] In this way, on these
principles; specially those of the
last paragraph of chapter 1i1.,
the avoidance of evil example,
the realization of the heavenly
citizenship, and the maintenance
of the Christian expectation.

Stand fast] See note on i.
28.

2, 3. ‘I hear of discord
between two Christian women.
I beseech them to be at one
again. Help them, my trusty
comrade, in becoming so. They
deserve this of thee; for they
aided me in days past, in the

struggles of the Gospel, with
Clement and my other fellow-
labourers whose names are in
the book of life.’

2. J beseech] Euodia and
Syntyche were evidently two
Christian women at Philippi,
between whom a misunderstand-
ing had arisen.

In the Lord] St Paul re-
minds them of the Christian
motive and principle of union.
All being contained in one Per-
son, how can there be place or
room for discord ?

3. Yea] Philem. 20, yea,
brother, may I have profit of thee
an the Lord. The yea empha-
sizes and supplements a previous
request.

True] For the word true
(genuine, the opposite of spurious

or pretended) see note on ii. 20.

Yokefellow| Who is intend-
ed is uncertain. There is no
mention in the Epistle of any
one presiding or leading person
at Philippi to whom such a
phrase would apply itself as a
matter of course. In the ab-

IIPOD ®IAIITNHZIOTS.

é€v Kupiw, ayamnrot.

a VA ~
Evodiay trapaxado kai Lvuytuxnv wapaxado 2

» + + ~ > ,
TO Q@UTO dpovety €v Kupiw.

\ 2? ~ \ ,
Val ENWTW Kat GE, 3

t , , +) ~ e/ ?
yunow ouvCvye, cvvAauBavov avtais, aitives év
~ 9 Xi Or , A \ Kx. /
Tw evayyeAtw GuynlAnoay pot META Kat nMev-

~ ~ ~ & \ 9 ,
TOS Kai TwWY OLTwY DUVEpYywWY foU wY Ta dVO-

para év BiBAw Cons.

sence of any such obvious appli-
cation, Epaphroditus the bearer
of the Epistle may be thought
of. The idea (favoured by some)
of a proper name, Syzygus, does
not commend itself on the whole,
though it would have the ad-
vantage of giving force to the
epithet genuine as indicating a
play upon the name like that
upon Onesimus (profitable) in
Philem. 11.

Help them| In the difficult
work, that is, of reconciliation.
The word (ovAAapBaverGar) is
that of Luke v. 7, they beckoned
to ther partners in the other
boat, that they should come and
help them. It is an expressive
figure; that of laying hold of a
weight or burden along with
another, so as to share the toil.

For they| More exactly,
persons who. A reason for tak-
ing pains in effecting their re-
conciliation. They are worthy
of the effort.

Shared my contest] Liter-
ally, contested along with me.

See note on the same word in
i. 27, Sharing the contest of. St
Paul at Philippi was an athlete,
contending for a prize, and these
Christian sympathizers (though

they were women) are said to

have taken part with him in
that contest.

In the Gospel| In the matter
of the Gospel. is contest was
not one of personal success or
worldly distinction. Its subject
was the Gospel. In the Gospel
it was comprised and contained.

With both] The both is un-
graceful in English, but the
Greek suggestsitrather than also.

Clemens| Evidently (in this
connexion) a Philippian Chris-
tian, and apparently of at least
ten years’ standing as such.
What else he may have been 1s
conjectural, The name is too
common to prove an identity.

The book of life} Literally,
a book of, belonging to, having
for its characteristic, /ife (in the
sense stated in note on ii. 16, A
word of life).. The figure is that

89

‘ . , , e/J /
Onrot, xapa Kai orTedpavos pou, ovTws otHKxeTe IV. 1

90 TO THE PHILIPPIANS.

IV. 4
5 Rejoice.

Rejoice, in the Lord, alway: I will say it again,
Let your charity be known unto all

6 men.

The Lord is nigh. Be anxious about

nothing, but in every thing by your prayer and
your supplication, with thanksgiving, let your’ re-

of a list or ‘register’ (Ezra ii. 62.

Neh. vii. 5) of names, at pre-
sent secret, hereafter to be open-
ed. In Gen. v. 1 (Septuagint)

we have a book of the generation

of men, open and public: in
Exod, xxxii. 32, 33, we read
of a book which God has written,

and from which He blots out (or
refuses to blot out) individual
men. The same figure is used
in Psalm Ixix. 28, let them be
blotted out of the book of the
living, and not be written with
the righteous. Isai. iv. 3 (Sep-
tuagint), they shall be called
holy, all that are written unto
life in Jerusalem. Ezek. xiii. 9,
neither shall they be written in
the writing of the house of Israel.
Dan. xii. 1, thy people shall be
delivered, every one that shall be
found written in the book. Luke
x. 20, but rather rejoice, because
your names are written in hea-
ven. Heb. xii. 23. Rev. xiii.
8, written in the book of life of
the Lamb, xvii. 8. xx. 12, 15.
Xxl. 27.

4—7. ‘Once more, rejoice.
Rejoice, in the Lord. Rejoice
always. Yet once more, rejoice.
Let all men see what spirit ye
are of. The Lord is nigh, for
help and salvation. Let prayer

-—- -—s —
a ee ~~ - -

replace and cast out anxiety—
prayer with thanksgiving. So
shall heart and thought find
their perpetual safe-keeping in
that peace of God which no in-
tellect of the wise and prudent
can either communicate or com-
prehend.’

4. Rejoice] See notes on
lil. I.

Will say| The tense is un-
doubtedly future, as in all the
other places of the use of the
word by St Paul and other wri-
ters.

5. Charity] Or charitable-
mess, The disposition of the
érvecxys, aS drawn by Aristotle
in the Ethics, has been said to
be the nearest approach in any
heathen writer to St Paul’s cha-
racter of aydmy in 1 Cor. xiii.
And if ‘charity’ in that chapter
and other places of its occur-
rence must be replaced by ‘love,’
it may still keep a place in the
English Bible as the rendering
of the word before us. The idea
of the word is primarily fair or
reasonable, but it passes on into
kindred associations, such as
forbearing, considerate, kind,
gentle. See, for example, 2 Cor.
x. 1 (where it is combined with
meekness), 1 Tim, iii, 3 (with

TIPOS SIAITIMHSIOTS. QI

Xaipere év Kupiw mavrore* mwaduw épw, yai- lV. 4

PETE.

e , 9 /
qo. 0 Kuptos eyryus.

\ 9 A e ~ , ~ ) /
TO emetkes Uo yrwoOnTw Tacw avOpw- 5
pndev mepiuvare, aN’ 6

> q ~ ~ 4 ~ , > 9
€v TAVTL TH TpOTEVXYH Kal TH SenoEL MET EVXA-

uncontentious). Tit. iii. 2 (with
ancontentious and meeckness).
James iii. 17 (with peaceable and
easy to be entreated). 1 Pet. ii.
18 (with good, and in contrast
with froward). The remaining
passage is Acts xxiv. 4, where
it is rendered clemency.

Be known| Or, come to be
known. It is the tense used in
Luke xxiv. 35, and how He was
known of them in the breaking
of the bread.

The Lord 18 nigh] In which
of the two senses, (1) near for
access, or (2) near in approach?
Either of the two would well suit
the precept which follows a-
gainst anxiety, while the former
best suits the precept of prayer.
Parallel passages may be quoted
for either. Thus (1) Psalm xxxiv.
18 cxix. 151, Thou art near, O
Lord, exlv. 18, the Lord 1s nigh
untoall them that call upon Him,
dc. (2) Matt. xxiv. 33, know ye
that He is nigh, even at the doors.
Mark xili. 29. On the whole, the
former thought seems to predo-
minate. Zhe Lord 1s nigh for
perpetual access to Him; turn
anxiety into prayer.

6. Be anxiousabout nothing]
Matt. vi. 25, &c. Luke xii. 11,
&e, 1 Pet. v. 7, casting all

your anxiety upon Him, because
He careth for you.

By your prayer| The defi-
nite article (twice repeated)
seems to mean that prayer and
that supplication which of course
you make, The rendering your
gives this sense.

Prayer...supplication| The
same combination is found in
Eph. vi. 18, and (in the plural,
and in the inverse order) in 1
Tim. v. 5. In Heb. v. 7 the
latter of the two words (déyars) is
combined with another (ixernpia)
of which supplication is the only
possible rendering, and must
therefore find for once some
other translation, In 1 Tim, i1
1 we have yet another word
added to the two in the text.
The words are not synonymous.
Prayer (wrpooevxy) is the general
word for any address to God;
supplication or petition (dénors).
is the expression of definite
wants; and the less usual term,
application or entreaty (évrevéis),
indicates rather the earnestness
of the suppliant than any special
characteristic of the appeal it-
self,

Wth thanksgiving] The
prominence of thankfulness, as
a precept of duty, in this group '

92

TO THE PHILIPPIANS,

IV. 7 quests be made known unto God. And the peace
of God, which transcends every mind of man,
shall guard your hearts and your thoughts in

Christ Jesus.

8 Finally, brethren, whatsoever things are true,
whatsoever things are grave, whatsoever things

of St Paul’s Epistles, is striking
and suggestive. See Eph. v. 20.
Col. ii. 7. iii, 15. iv. 2. In
St Paul’s own mind it was per-
haps equally powerful in the
earliest. See 1 Thess. i 2. ii
13. li go. 2 Thess. L. 3. id 13.
Even as a precept, we find it in
1 Thess. v. 18, in every thing
give thanks; for this is the will
of God im Christ Jesus concern-
ing you.

Your requests} The same
word (airnza) is found in the
same connexion in 1 John v. 15,
whatsoever we ask (request), we
know that we have the petitions
(requests) which we have asked
(requested) of Him.

Made known unto God| A
very unusual phrase and thought,
that of making known to the
Omniscient. 1t occurs once in
the Septuagint Version of Psalm
xxxii. 5, J made known my sin
unto Thee, dc.

7. The peace of God| That
harmony of the being, which is

God's gift. See note on i. 2,
Peace.
Which transcendseverymind |

This seems to be the accurate
rendering and the true sense of

the words. Not all understand-
tng, which would imply in En-
glish the act of understand-
ing, but every wnderstanding,
that is, every intellect or mind.
About the usage of the word
(vots) there can be no question.
It is always mind, not exercise
of mind. Luke xxiv. 45 (the
ouly occurrence of the word in
the Gospels), then opened He
their mind, that they might un-
derstand the Scriptures. And
so throughout St Paul’s Epistles,
ending with 2 Tim. iil. 8, men
corrupted in ther mind. This
is the point of difference between
the phrase before us and a like
expression in Eph. iil. 19, do
know the love of Christ which
passes knowledge (which, how-
ever, surpasses the knowing ;
which, after all, is beyond the
sphere of the very knowledge of
it which I desire for you). In
the text, not knowledge, but
mind, is the word used. The
peace of God lies in a higher re-
gwon than intellect.. A pregnant
saying, suitable to these times.
Shall guard| Shall keep as
an a fortress. For the proper
meaning of the word (dpovpeiv)

TIPOS SIAITIIHSIOTS.

plorias Ta aiTnuaTa vuwv yvwpiCecOw mpos tev IV. 6
kal n €ipnyn Tov Seou 4 vmepexouca 7

A
Geor,

93

~ , A e e
wavTa vouv ppovpnoce Tas Kapdias Yuwy Kat Ta
vonpata vuov év Xptoro “Inoov.
) , e ~ /
To Aowrov, éeAGot, boa éoriv ddnOy, boa 8

, tA , 14
aeuva, boa dikata, doa

see 2 Cor. xi. 32, mm Damascus
the governor under Aretas the
king was guarding the city...to
take me. The two purposes of
such guarding, to keep foes out,
and to keep friends in, are seen
in the text, where the peace of
God is represented as garrison-
ang heart and thought, protect-
ing alike from attack from with-
out and from perilous roving
from within. For metaphorical
uses of the word, compare Gal.
iii, 23, before the faith came, we
were kept in ward under a law,
shut up unto the faith, dc. 1
Pet. i. 5, who are kept in ward
in God’s power through faith
unto salvation, dc. The protec-
tive power of divine peace, first
upon the heart, out of which are
the very issues of the life, and
secondly upon thought, even in
its intellectual processes, is a
suggestive thought, due no doubt
to a deep personal experience,
and very full of wisdom.
Thoughts] Not minds (Au-
thorized Version), but operations
of mind (voypara). The whole
thoughtis confused by the double
nistranslation—({1) all under-

, e/ ~
ayva, 07a TpoacdiAn,

standing for every mind, and
then (2) minds for thoughts.

In Christ Jesus] Christ is
the fortress within which divine
peace guards heart and thought.
Thus the metaphor is thoroughly
and yet simply worked out. In
the passage quoted above (1 Pet.
1. 5) divine power is the fortress
within which Christians are kept
in ward. Scripture metaphor is
free and versatile, capable of
many adaptations.

8, 9. ‘Let your thoughts
run on things true and pure,
virtuous and praiseworthy. Let
your acts be consistent with my
teaching and my example. Sw
shall the God of peace be with

ou.’
8. Finally| See note on
lil. 1.

Grave| The rendering is
not quite satisfactory, and yet
honourable is ambiguous and
venerable impossible. Meaning
properly worthy of reverence
(cepvos from oéBopar), the word
came to denote that weight and
dignity of character which re-
spectable once expressed, but
from which it has now sunk in

94 TO THE PHILIPPIANS.

IV. 8 are just, whatsoever things are pure, whatsoever
things are kind, whatsoever things are gracious,

if there is any virtue, and if there is any praise,

9 take thought for these things.

What things ye

both learned and received and heard, and saw in

common usage to a lower level.
Under these circumstances the
rendering grave (with its remi-
niscence of the Latin gravis,
which carries the very idea
wanted) may perhaps be accept-
ed, both here and in the Pas-
tural Epistles, where St Paul
makes it one of the characteris-
tics of the Christian life gener-
ally (1 Tim. ii. 2), and in parti-
cular of the presbyter (1 Tim.
iii, 4), of deacons (verse 8), of
deacons’ wives (verse 11), of
aged women (Tit. ii. 2), and of
the bishop himself (verse 7).
rind| The word (poo¢t-
Ays), occurring here only in the
New Testament, but twice in
the Apocrypha (Kcclus. iv. 7.
xx. 13), has the two leading
senses of dear (acceptable) and
kind (friendly). The latter seems
best to suit the present context.
Gracious| This word (evdy-
pos), like the last, occurs no-
where elsein the New Testament.
Its kindred verb is found in 1
Mace. v. 64, uttering joyful accla-
mations. The rendering of good
report, in the sense of well re-
ported of, seems to have no clear
support, and would besides an-
ticipate praise in a following

clause. Its opposite (dvo¢70s,
abusive, scurrilous) confirms the
rendering gracious, with refer-
ence to kindliness and charity
of speech.

If there 1s any| In other
words, whatsoever is virtuous,
and whatsoever 18 praiseworthy.
For the form of expression see
11.1. Rom. xili.g. Eph. iv. 29,
such (speech) as is good (liter-
ally, if any 18 good).

Virtue] The word (apery)
is used here only by St Paul.
In 2 Pet. i. 5 wirtue stands in
the climax of Christian attain-
ment between faith and know-
ledge. Inverse 3 of that chapter
itis ascribed to God: who called
us by (or by His own) glory
and virtue. In 1 Pet. ii g (as
in Isai. xi. 8. &e.) it is used (in
the plural) for the divine ezcel-
lences. In the Septuagint Ver-
sion of Hab. iii. 3 and Zech. vi.
13 it is the rendering of the
Hebrew for glory. It is only in
the Apocrypha (Wisdom iv. 1.
dc.) that it has the ordinary
classical sense (as here) of virtue.

Praise] In the sense of the
recognition of excellence by God
or man. Compare Rom. ii. 29,
whose praise is not from men,

TIPOS SIAINMHSIOTS.

e/ # wv A A f /
doa evgnua, el Tis apeTn Kat et Tis Ematvos, LV. 8

TavTa Noyiler de,

95

a) / ,
a kal éuabere Kat .mrapeda- 9

A , \ af / -
Bete Kal yxovoaTe Kal eldeTe. év Euol, TavTa

but from God. xiii.3. 1 Cor. iv.
5. 2 Cor. viii. 18. 1 Pet. ii. 14.

Take thought for| Take ac-
count of, as things to be sought
and aimed at. An exact paral-
lel does not suggest itself: but
it is a legitimate application of
the word (Aoyifer Gat), which in-
cludes all senses of computing
and considering.

9. What things} From
thought he passes to action.
The only doubt in this verse is as
to the grouping and coupling of
the four particulars, learned, re-
ceived, heard, saw; whether they
form two pairs, the words in
me belonging to both members
of the second (heard and saw wn
me); or should rather be ar-
ranged as three and one, in me
belonging only to saw, The
latter arrangement, though it
_ Inay involve something more of
redundancy in the terms express-
ing their reception of the Gos-
pel, is yet on the whole prefer-
able, because heard in me would
suggest a time when he was
absent from them (see i. 30),
and thus would confuse the de-
scription, And indeed each of
the three words, learned, recerved,
heard, has its definite and dis-
tinctive meaning. See the fol-
lowing notes,

Learned] As your lesson of
Christian doctrine. Rom. xvi.
17, contrary to the doctrine which
ye learned. Eph. iv. 20, but ye
did not so learn Christ. Col. i.
7, even as ye learned from Epa-
phras, éc.

Received| As the true Gos-
pel revelation, The word ex-
presses a reception by transmis-
sion, that is, by communication
as from hand to hand and heart
to heart. 1 Cor. xv. 1, 3, the
Gospel...which also ye received...
I delivered to you first of all
that which also I received. Gal.
i. g. Col. ii. 6, as therefore ye
received Christ Jesus the Lord,
so walk in Hum. 1 Thess. ii. 13.
iv. 1. 2 Thess. iii. 6, the tra-
dition which they (or ye) received
Jrom us.

Heard] By oral instruction
from the living teacher. Rom.
x. 14, and how shall they hear
without a preacher? Eph.i. 13.
iv. 21, tf so be that ye heard
Him (preached) and were taught
in Him, de. Col. 1. 6, 23, since
the day ye heard.,.the Gospel
which ye heard. 2 Tim. i. 13.
li. 2, the things whach thou didst
hear from me, &c.

And saw in me] Exempli-
fied in my own practice, Com-
pare i. 30.

IV. 9 me, these do.

96

with you.
IO

TO THE PHILIPPIANS.
And the God of peace shall be

But I rejoice, in the Lord, greatly, that now |

at length your thought for me is revived: and _
indeed ye did think of me, but ye lacked oppor-
11 tunity. Not that I speak on account of want;
for I have learned, in whatsoever circumstances
12 I am, to be content. I know both how to be

And the God] Asif it were,
And so the God of peace, cc.
The presence of God, in His
character of ‘the Author of
peace,’ can only be where thought
and act are earnestly and watch-
fully conformed to the above
directions.

The God of peace} Rom. xv.

3. xvi. 20. 1 Cor. xiv. 33,

God é is not (a God) of confusion,
but of peace.

10o—20. ‘I am thankful for
your new gifts to me. I know
that your care for me has never
flagged, but now you have found
opportunity to show it. Not
that I was in want till your
gifts came—the secret of con-
tentment has been taught me,
and in Christ I find myself
strong for all circumstances,
whether of adversity or of pros-
perity. But your liberality is
welcome, and it is characteristic.
You know that from the first
you had a monopoly of helping:
I had scarcely left you the first
time when you sent me help
again and again. Do not think

me mercenary: I seek not yours,
but you—not the gift, bat your
reward for the giving. And now
your gifts by Epaphroditus have
made me rich indeed, and God
has accepted them as a sacrifice
offered to Himself. Nor will He
suffer you to lack anything by
reason of your bounty: He will
provide—to Him be glory.’

10. But] It is the but of
transition rather than of con-
trast.

Rejowe| The Greek form is
rgowed. See note on ii. 25, J
have thought.

In the Lord| See note on
lil. 1, Jn the Lord. His joy is
not only a human or natural but
a Christian joy.

Greatly] The form (peya-
Aws) is found only here in Scrip-
ture.

Your thought for me] A
new application of the often re-
curring verb (dpoveiv), to mind,
or fo be thus or thus minded.

Is revived | (1) The figure is
that of a tree sprouting and
blooming afresh in spring. (2)

IPOS SIAINMHZIOTS. 97

td
HT PATOETE.
UUW,

Kai 6 Oeds THs eipnuns Eora pel’ 1V.9

"Eyapnv Sé év Kupiw peyadws Ste 76n mote 10

~ ~ 3 < A
dveOadeTe TO Umép euov poveiv’ ef’ w Kai €-

povei re, jxatpeioOe Sé.

9 ed 9 e v
ovx OTe Kal’ VoTEpnow II

/ 9 A ‘ @ ? « > 4 ’ , s
NEyw* éyw yap Euabor Ev ois Etat aVTApKNS Eval.

~ 4 , 9
oda Kai Tarewovcba, oida Kai mepiooevev’ Ev 12

The verb (avaGadAev), found
only here in the New Testament,
has two constructions in the
Septuagint (compare Ezek, xvii.
24 with Psalm xxviii. 7), and
the literal rendering of the
phrase before us may be either,
ye revived your thought for me,
or, ye revived as to your thought
for me. The latter seems pre-
ferable. (3) The tense in the
Greek is the simple praeterite,
revived. St Paul speaks of the
moment when the project of
helping took shape in their
minds.

And indeed ye did | Literally,
on which ye did also think or
take thought. But the which
refers rather to the general sub-
ject, which is, St Paul himself,
than to the actual words, your
thought for me. Instead there-
fore of the more exact rendering,
which would be and indeed ye
did think of tt, the form and
indeed ye did think of me has
been adopted for the sake of
clearness. We have here a
beautiful instance of St Paul’s
refinement and thoughtfulness,
The now at length might seem

Vv. Pp,

to reproach them for tardi-
ness; the word revived might
seem to impute to them a pre-
vious forgetfulness. He hastens
to say that he knew the thought
had been there all along, and
only an opportunity of acting
upon it wanting.

11. Not that I speak] When
I say that I rejoice in your gift,
I do not say tt as having wanted
before.

Want] The exact form (ve-
tépynois) is found only here and
in Mark xii. 44, but she of her
want did cast in all that she had.

For J| The pronoun is em-
phatic. /, however it may be
with others.

Have learned| More exact-
ly, learned; that is, when I be-
came a Christian.

Content] The word (avrap-
xys) is properly self-sufficing,
and soindependentalike of things
and persons, 2 Cor. ix. 8, having
all sufficiency (in your own pos-
sessions, without having to de-
pend upon others). 1 Tim. vi
6, godliness with contentment 28.
great gain. The word content,
meaning contained or self-con-

7

98

TO THE “PHILIPPIANS.
IV. 12 abased, I know also how to abound: im every

matter and in all circumstances I have been
taught the secret both how to be filled and how

to be hun

, both howto abound and how to

13 want. I have ‘strength for all things in Him that

14 enables me.

tained, as the opposite of a per-
petual leakage or overflow into
that which is not ours, is a fair
English equivalent for the self-
sufficing of the Greek.

12. I know] Literally, J
know to be; that is, I have the
knowledge for being this or that ;
the knowledge qualifying me
for either condition. The con-
struction, though classical, does
vot seem to occur elsewhere in
the Greek Testament.

Both how| The seritence
begins as though the two infini-
tives would hang upon one J
know. I know both how to be
abased, and how to abound. But
to give the greater emphasis a
second {f know is introduced,
and thus the both loses its pro-
priety. Still it may be borne
with in the English rendering,
where it has just the same effect
as in the Greek.

Abased] Brought low in’
outward cir dumistances. J ames.

i. 10, let the brother of low es-
tate glory in his exaltation, but
the rich in his abasement.
Abound] In earthly pos-
sessions. Luke xii. 15, @ man’s
We ts not in his ‘abundance, to

Howbeit ye did well in having made
¥5 common cause ‘with my affliction.

And ye know,
wit, from the things which he
posseaseth, 2 Cor..ix. 8.

In every matter | Literally,
an every thing and in all things.
The combination is by no means
usual. In 2 Cor. xi. 6, where
the two phrases occur in the
same clause, the latter should be
rendered, among (or in the yudg-
ment of) all men. In the passage
before us it may be merely an
emphatic redundancy: tin every
(separate) thing and in all (com-
binations of) things. The ren-
dering adopted is an attempt to
give distinctness to the two ex-
pressions.

Taught the secret} Properly,
initiated (weuiynpa). The verb
used is the root of the word
mystery. Its use here (and only
here in Scripture) is one of the
many examples in St Paul’s
writings of an adaptation to a
Christian sense of heathen cus-
toms and phrases. That which
in heathen Greece was the pri-
vilege of the few, admission to
peculiar rites and to a know-
ledge concealed from the multi-
tude, has become, under the
Gospel, the possession of all
mankind, the ‘open ‘secret’ ofa

BPOS SIAIIHIHSIOPS.

qwavtTl Kat €y Waow mepunuat Kal yoptaCerOa IV. 12

99

~ 4 4 “~
Kal :Wewav, Kal weptoceve Kal voreEpEioOa.

, - > / ? ~ 9 ~ /
wavTa toyvw é€v TH évdvvapourTi pe.

-™ 9 , , , ~ ,
Kadws éromoare cuvKowwyncavtes rou TH OAi-

new’ revelation and a new son-
ship, and (which is the point
here) the direct communication
of God Himself with the soul of
the individual man, for spiritual
transformation into’ ‘the image
of Himthat created him.’ Psalm
xxv. 14, the secret of the Lord
_ 8 with them that fear Him, and
_ He will show them His covenant.
Eph. iii. 9, to enlighten all men
what is the dispensation of the
mystery which from all ages has
been hid in God.

Both how to| See note above,
onl know. I have been initiated
to be; that is, J have been taught
the secret of being tolerant of the
most opposite conditions.

Filled...hungry| Luke vi.
21, blessed are ye that hunger
now, for ye shall be filled.

Abound...want| 1 Cor. viii.
8, neither, uf we eat not, do we
want ; nor, ifweeat, do weabound,

13. I have strength for)
Literally, J am strong as to a
things. Strong to do, and strong
to suffer. The construction is
that of Gal. v. 6, avazleth any
thing (has any strength).

In| I find strength for all
things in Christ. My strength
les in, 18 contained in, Him.

Enables} From a rare and
late adjective (évdvvapos, im
power, invested arith power) comes

the verb before us, to endue
with power, to empower, enable ;
found also in Actsix. 22. Eph.
vi. 10. 1x Tim, i. 12, J thank
Him that enabled me, Christ
Jesus our Lord. .2 Tim. ii. 1,
be strengthened (find continual
strengthening) in the grace which
is in Christ Jesus. iv. 17, the
Lord stood by me,and strengthen-
ed me, |

14. Howbeit] Though I can

bear want, yet I am thankful for
relief.
. Having made] See notes on
li, 7, 8, Taking the form... Be-
coming. * Here the making com-
mon cause is prior (in concep-
tion) to the acting upon it.

Having made common cause
with| Literally, having become
fellow-partners with. The afftc-
tzon is personified, and the Phi-
lippians are said to have entered
anto partnership (as it were) with
it. Compare Eph. v. 11, be noé
JSellow-partners with the unfruit-
Sul works of darkness. Rev. xviii.
4, that ye be not fellow-partners
with her sins.

15. And ye know] And
this 1s not the first time that you
have thus acted. I need not re-
mind you that in the first days
of your Christianity it was, as rt
1s now, your exclusive privilege
to assist me. |

7—2

awAnv 13, 14

IV.

100

TO THE PHILIPPIANS.

15 Philippians, yourselves also, that in the beginning
of the Gospel, when I was gone forth from
Macedonia, no Church had dealings with me in

16 respect of giving and receiving, but ye only: for
even in Thessalonica ye sent me both once and

17 twice help for my need.

Not that I seek for the

gift; but I seek for the fruit which is thus multi-

18 plying to your account.

But I have all, and

abound: I am filled to the full, having received
from Epaphroditus the things from you, an odour

Yourselves also| As well as I.

The beginning of the Gospel]
That is, in ts relation to you.
The earliest period of your recep-
tion of the Gospel. The same
phrase is applied in Mark i. 1
to the actual opening of the Gos-
pel history.

Had dealings withme] Shared
with me, became my partner. So
in Gal. vi. 6, let him that ts
taught wn the word wmpart to
(go shares with) him that teacheth
in all (material) good things.
The word is the same as in verse
14, except the prepositional
compound (with) there. It is
indeed one of the characteristic
words and ideas of the Epistle.
See i. 5,7. i x. ill. ro,

In respect of| Literally,
unto (so as to form) an account
(reckoning) of giving and re-
ceiving. And so in the matter
of, as regards, ke.

Giving and receiving | Ecclus.
xlii. 7, (in) giving and recewing,
let all be in writing.

16. or even| And no won-

der—for even before I quitted
Macedonia, &c.

Even in Thessalonica] When
I had but just left you, and
during 8o short a stay as I then
made there. See Acts xvii. 1,
d&c. The supplies referred to in
2 Cor. xi. 9, a8 having been sent
from Macedonia (and, as it ap-
pears from the passage before us,
from Philippi), came a little
later, when St Paul had reached
Corinth in the same eventful
journey. Though the supplies
are not mentioned in the Acts,
there isaremarkable coincidence
between the language of Acts
Xviil. 5 (when Silas and Timo-
theus were come from Macedonia)
and that of 2 Cor. xi. 9 (the bre-
thren, when they came from Mace-
donia, supplemented my want).

Both once and twice] It
seems desirable to retain the
literal rendering, which marks
definitely two missions of pecu-
niary help from Philippi during
that brief stay in Thessalonica
of which the history records only

HPO} PIAINMHSIOTS.

~bet.

IOI

~ 14
oldate S€ Kai vueis, Pirro, OTe év IV. 15

. ~ ~ > , ef kee 7] A
apxy Tow evaryyeMov, OTE eEnrBov amo Make
b ] >
Oovias, ovdeuia por éKKAnoia ékowWwynoev Ets
I , \ , 9 a ,
Aovyov dovews Kai Anurews Et py Ueis provot’
ef . 4 yA
Ort Kat év Oecoadovixy Kal amak Kat Os ets 16

\ / ee
THY Xpelay por Erreuate.

ovx OTL émiCnTw 17

A , A ~ a ‘ A ,
To doua’ ada émi(nTw@ Tov Kaprov Tov wAEoVva-

9 a e o~
Covra eis Noyov vuav.

9 4 A , A Y
aATEXW 0€ TavTa KkatI8

Tepiocevw* TemTAnpwpat SeEapuevos Tapa ’Erag-
podirov Ta map’ Uuwv, douny Eevwoias, Ouoiar

‘three sabbath days’ (Acts xvii.
2), though it leaves room for
some little extension of the visit.

Help for] The Greek has the
single word wnto. Compare the
use of the same preposition (cis)
ini, 5, 12, 16, 25. il. 22.

17. Not that I] The sen-

sitive spirit of the writer sug-

gests a fear lest he should seem

to be showing a mercenary feel-
ing. He hastens to correct such
an impression. Do not suppose
that it is the gift itself that I de-
sire: no, tn this ag in all else I
seek not yours but you (2 Cor.
xiL 14); and of I value the gift,
ut is because I see in rt the pro-
fiting of the givers.

The fruit} The result and
product of your bounty in refer-
ence to its eternal recompense.
Psalm Ivili, 11 (Hebrew and
Septuagint), verily there 1s fruit
for the righteous. Prov. xix. 22
(Septuagint), mercifulness ra fruit
toaman. John iv. 36, he that

reapeth receiveth wages, and ga-
thereth fruit unto life eternal.

To your account| Literally,
unto (so as to form) an account
(or reckoning) belonging to you.
It is the same phrase and the
same figure as in verse 15. See
note there, In respect of.

18. ButIhaveall| Again
the fear suggests itself, lest they
should suppose him to be urging
them to fresh giving. He has-
tens to say, Send me nothing
more: I have enough, and more
than enough.

Have| It is the strong form
(dréxyw) of have. I have to the
Full. It isthe word used in the
thrice repeated they have their
reward of Matt. vi. 2, 5, 16.
Luke vi. 24, ye have your con-
solation. Philem. 15, that thow
mightest have him for ever.

I am filled to the full] My
every want 18 more than supplied.
For the expression, see 2 Cor.
vii. 4, J am filled to the full with

IV.

102

TO THE PHILIPPIANS.

18 0f a sweet smell, a sacrifice acceptable, well-
19 pleasing to God. And my God will fill to the
full every need of yours according to His riches

20in glory in Christ Jesus.
Father be all glory for ever and ever.

the comfort given me.

An odour of a sweet smell]
He regards the self-denying
bounty of the Philippians as a
sacrifice to God Himself, of
which the scent rises to heaven,
bringing back God’s blessing
upon them. The original of the
phrase is found in the record
of Noah’s sacrifice in Gen. viii.
21, the Lord smelled a sweet sa-
vour. St Paul applies it to the
sacrifice of Christ in Eph. v.
2, gave Himself up for us, an
offering and sacrifice to God for
an odour of a sweet smell,

A sacrifice] Thus Heb. xiii.
16, to do good and to communi-
cate (umpart) Sorget not ; for with
such sacrifices God 18 well pleased.
The same term is applied also to
the offering of praise, Heb. xiii.
15; to the presentment of the
living body, Rom. xii. 1; and to
all the services of the universal
Christian priesthood, 1 Pet. ii. 5.

Acceptable] Luke iv. 19. 2
Cor. vi. 2. |

_ Wellpleasing] Rom. xii. 1.
xiv. 18. 2 Cor. v. 9. Tit. ii. 9.

19. My God] See note on
1. 3, J thank my God.

Will ful to the full] In al-
lusion to his own like abundance.
See verse 18,

And unto God our
Amen.

According to| In accordance
with. On the scale of. As might
be expected in consideration of.
See note on iii. 21, According
to the working.

His riches| His inexhausti-
ble stores of good. This spiritual
application of riches to the un-
limited resources of the Divine
capacity. of blessing is peculiar
to St Paul, and is specially
characteristic of the Epistles of
this group. See however also
Rom. ii. 4. ix. 23. XL 33.

In glory| The connéxion
of eae words is not evident.
The riches of his glory (Rom. ix.

' 23)givesaclear sense. But riches

in glory seems a difficult combi-
nation. Ifthus connected, it must
mean, according to His boundless
store of blessing (shown) in the
manifestation of what Hers. Or,
it may be taken with the verb,
fill. He will supply your every
need...in glory; that is, in and
by manifesting His own excel-
lence, showing forth what He is
in power and in goodness. See
1, II.

In Christ Jesus] In whom
He does all His acts, and most
of all those acts which concern
the welfare and comfort of His
Church and people.

TiPOS- SIAHMIHSIOTS. 108

SextTnv, evapertov TH Bea. 6 3E Geos pou wAn- IV. 19

oe ~ e “~ a 4 ~
pwoe maray ypeiay vuwy KaTa: TO, TAOUVTOS
> ~ / 9 ~ ~ “ ~
avrou év d0&4 év Xptaro “Incov. tae dé Oew 20
~ , > A am. ~
Kat waTpl nuov 4 Sofa eis Tous aiwvas Tw

, ? ,
atwvey*? anv.

20. And unto God| Nota
separate and disjoined doxology,
but in close and natural sequence
to the verse preceding. He will
do thus and thus, and to Hum
be all glory.

God our Father] More ex-
actly, to Him who is (1) God;
and (2) Father of us. The and,
if retained in English, suggests
the thought oftwo Persons, which
the Greek (with its one article)
precludes. The rendering, our
God and Father, is quite defen-
sible (see 1 Cor, vi. 11), but that
of the text is more according to
to the usual tenor of Scripture.

All glory| The definite arti-
ale might suggest the rendering,
the glory. But this diverts the
thought from the proper idea
of glory, which does not mean
praise, but (1) forthshining of
light, manifestation of excel-
lence, God’s self-manifestation
in grace, power, &c. (2) the echo
and reflexion of this..self-mani-
festation in the admiring adora-
tion of His creatures. - The lat-
ter is the sense. here, and the
article expresses the universality
and exclusiveness of this ascrip-
tion. To offer it or any portion
of it to any other 1s blasphemy...

Glory universal, All glory. See
note on iii. 19, Whose glory. —

For ever and ever| Literally,
unto the ages of the ages. There
are two modes of approximation
to the conception of eternity;
the one is by negation (without
end, unending, &c.), the other- is
by aggregation.. The latter is
the one used in the phrase before
us, which takes a preat variety.
of forms in the Septuagint, but
of which the. radical idea is the
word age or period (aidy) in the
sense of.a long and undefined
suceession of time: this is en-
larged into the. plural number,

and then further amplified, by.

the addition of:a like genitive,
also in.the plural, so as to make
the ages themselves to conszst of
ages, thus magnifying and mul-
tiplying the total sum to an ex<
tent beyond expression in any
human figures or numbers. The
particular phrase before us, the
double plural, appears to be used
only in the New Testament;
four times. hy St Paul, once by
St Peter, and eleven times in
the Revelation. For a peculiar
form of the same general idea see
Eph. iii. 21, unto all the genera-
tions of the age of the ages. —

IV.

104 TO THE PHILIPPIANS.
21 Salute every saint in Christ Jesus. The
22 brethren that are with me salute you. All the

saints salute you, and especially they that are

of the house of Cesar.
The grace of the Lord Jesus Christ be with

23
your spirit.

21, 22. ‘Greetings to you,
individual greetings—in which
all join with me, especially they
of the Emperor’s household.’

21. Salute] We have ex-
amples in Scripture of the uso
of this word (acrafeoGat), (1)
in meeting, Mark ix. 15; (2) in
passing, Luke x. 4; (3) in part-
ing, Acts xx. 1; (4) in absence,
2 Cor, xiii, 12; (5) in compli-
ment, Acts xxv. 13; (6) in
mockery, Mark xv. 18. Often
as a request from the absent, (a)
as here, and Rom. xvi. 3—15.
Col. iv. 15. 3 John 15. &c.,
or (6) with the addition of the
holy kiss or kiss of charity, as
Rom. xvi. 16. 1 Cor. xvi. 20.
2 Cor. xiii. 12. 1 Thess. v. 26.
1 Pet. v. 14.

Every saint] See note on i.
1, Saints.

In Christ Jesus] These words
probably belong to the term saint
(see note on i. 1), and not to
salute.

The brethren that are with
me| The only persons mention-
ed by name in the Epistle as
being with St Paul are Timo-
theus and Epaphroditus, and
the latter of these probably car-
ried the Epistle. In the Epistles

to the Colossians and to Phile-
mon, belonging to the same im-
prisonment, but probably to a
later part of it, several other
companions are named ; Aristar-
chus, Epaphras, Demas, Mark,
Luke, &c. But there is no in-
dication of their presence in
this Epistle, and the language
of ii. 20, 21, unless a somewhat
arbitrary qualification is put upon
it, seems to imply that St Paul
had no such entirely congenial
companionship when he wrote it.
22. Of the house of Cesar]
A comparison of 1 Cor. 1. 16
with 1 Cor. xvi. 15 seems to
show that no distinction is to be
made in the Greek of the New
Testament between the two
words house(oixia) and household
(olxos). Thus the text may re-
fer not only to actual slaves and
servants resident in the Imperial
palace, but to any persons hold-
ing what we should call house-
hold offices in the court. But
doubtless the saying of St Paul,
not many powerful, not many
noble, are called (1 Cor. i. 26),
was literally true of the Roman
Church when he was personally
sojourning in Rome. The long
list of greetings in the Epistle

TIPOS PIAINMHSIOTS.

e/ ~ ~
"Aoracacbe rmavta ayov év Xpote Incov. IV. 21
> , e ~ e A ? A , 4
aomaCovTat vuas of ouv Euot adedot.

105

> , :
ATNA=- 22

e ~ , e e/ / 4 e
Covrat Uuas wavTes ot aytot, padtiota Oe ot

> ~ , > fF

€x tns Katoapos ouktas.
‘H xapis tov Kupiov

TOU WVEvMaATOS UUW.

to the Romans is the only real
guide, and that a very partial
and even ambiguous one, to the
position and nationality of the
members of the Church of the
capital at the time of its writing,
some four or five years before
the date of this Epistle, and be-
fore St Paul had yet visited the
great city. The expressions
used in the first Chapter of this
Epistle imply, however, a mark-
ed growth of the Roman Church
in all directions during (and
partly in consequence of) St
Paul’s imprisonment.

23. ‘Grace be with you.’

With your spirit] The same
prayer for the companionship
of the grace of Christ with the
sprit of the Christian commu-
nity is found in Gal. vi. 18 and
Philem. 25. In 2 Tim. iv. 22
we have the double form, the
Lord be with thy spirit: the
(divine) grace be with you.

Your spirit] The combina-
tion of the singular (spirit) with
the plural (your) is remarkable.
On the one hand, the spirit is
an integral part of the constitu-
tion of the individual man, and
might have been expected to

Incod Xpiorou peta 23

take the plural number when
a plurality of persons was spoken
of. But in fact spireés is by no
means & common expression in
Scripture, except in certain spe-
cial cases (such as 1 Cor. xiv.
23). Thus in Rom. viii. 16, the
Spirit Himself beareth witness
with our spirit (not spirits). 1
Thess. v. 23, may your spirit and
soul and body, &c. The text last
quoted gives us not only spurd
but also soul and body in the
singular, though with a plural
pronoun. And so your body
in 1 Cor. vi.19, although verse 15
has your bodies. Compare Rom.
vi. 12 (your mortal body) with
viii, 11 (your mortal bodies).
The plural of soud is common.
See Luke xxi 19. 2 Cor. xi.
15. 1 Thess. ii. 8. The expla-
nation of the preference of the
singular in the case of spirit
may lie in the unity of that 7-
dwelling Holy Spirit (Rom. viii.
11) by whom alone the spirit
of the man is quickened into
activity. There is...one Spirit
(Eph. iv. 4), and in that all-em-
bracing unity the separateness
of the individual human spirit is
in some sense merged and lost.

Tews

INDEX OF WORDS, ENGLISH AND GREEK,
IN TRANSLATION AND TEXT.

A
Abase, make lowly (razewoiv)
u. 8. iv. 12

A basement (rareivwors) iii. 21

Abound (weptoc ever) i. 9, 26. iv.
12, 18

Absence (azovaia) ii, 12

Acceptable (Sexz7ds) iv. 18

Accomplish (émreAciv) i. 6

Account, count (7yetoGar) ii. 3,
6,25. iii. 7, 8

Account, reckoning (Adyos) iv,
15, 17

Affections (orAdyyva) i. 8. ii.
: ;

Affliction, vexation (Odjiyis) i.
17. iv. 14

Already, at once (75y), at length

(n6y woré), iii, 12, iv. 10
Always (mdvrore) i. 4, 20. ii.
I2, lv. 4
Anxious, to be (uepypvar) ii. 20.
lv. 6

Appear (paivecOar) ii. 15

Appetite, belly (xotAda) iii. 19

Appointed, to be (xeioOac) i. 16

Apprehend (xaradapBavetv) iii.
12, 13

Approve (Soxiaferv) i. 10

Arrive (xatavrav) ili, 11

Ask (épwrdayv) iv. 3

Attain (f@avecv) iii. 16

B
Become, be born (yiyveo@at) i.
13: ii 4, 8
Before (umpoo@er) iii. 13
Beginning (apxy) iv. 15
Behind (omiow) iii 13
Beings in heaven, &c. (érovpavior,
&.) ii, 10
Believe (miorevewv) i. 29
Beloved (@yaznrés) ii. 12. iv. 1
Bend (xapmrecv) ii. 10
Beseech (mapaxadeiv) iv. 2
Beware of (BAgre) iii, 2

108

Bishop (éricxoros) i. 1
Blameless (apeprros) ii. 15. iil.

Blemish, without (aduwpos) ii. 15

Body (cwpa) i. 20. iii. 21

Boldness of utterance (xappycia)
i, 20°

Bonds (Seopoi) i. 7, 13, 14, 17

Book (BiBAos) iv. 3

Brother, brethren (adeAdos, -o/)
L 12,14. WW. 25. ili. 1, 13,
17. Iv. 1, 8, 21

C

Calling («Aqo1s) ili. 14

Camp of the guard (mpa:twprov)
1, 13 |

Change (peracynparifetr) iil, 21

Charity (ro émveueés) iv. 5

Choose (aipeto Gar) 1. 22

CHRIST L. 10, 13, 15, 17, 18, 20,
21, 23, 27, 29. UW. 1, 16, lil
7, 8, 9, 18

CHRIST JESUS 1. 1, 8, 26. 1. 5,
21. lil. 3, 8,12,14. iv. 7, 19,
21

Church (éxxAyoia) iii 6. Iv. 15

Circumcision (wepiropy) lil. 3, 5

Citizenship, citizen-life (aoAirev-
pa. -everOar) 1, 27. ill. 20

Clear, pure (¢iAcxpuv7s) 1. 10

Come (épxeoGat) i. 27. ii. 24.

Comfort (rapapvOov) ii. 1

Compassion (olxripyos) ii. 1

Concision (xararopy) iii. 2

INDEX I.

Confess (éfopoAcyetoOaz) 11. II

Conform, conformed (ovpepop¢gi-
ev, -hos) iii. 10, 21

Consistent (axpooxomros) i. 10

Content (avrdpxys) iv. 11

Contest, share contest with (ovr-
add<iv) i. 27. iv. 3

Continue (pevetv) i. 25

Continue in (éremevery) 1. 24

Continue with (rapapévecr) i. 25

Crooked (cxoAvos) ii. 15

Cross (ocravpos) li. 8. il, 18

Crown (arépayos) iv. 1

D
Day (iuépa) i. 5
Day of Christ (4p. Xpeorot) i. 6,
Io. li. 16
Deacon (Sidxovos) i. 1
Dead (vexpos) iii. 11
Deal, make common cause, with
_ (xowaveiv, ovyx.) iv. 14, 15
Death (@avatos) 1. 20. ii. 8,
27, 30. lL Io
Defence (aroAoyia) i. 7, 16
Deficiency (vorépynpa) li. 30
Depart (avadvew) 1. 23
Depart (é€pxeoGar) iv. 15
Desire (érOvpia) i. 23
Destruction (arwAeia) 1. 28. iii.
19
Die (aroOvyjoxev) i, 21
Disputing (SuaAoyiopos) ii. 14
Do (rotetv) ii. 14. IV. 14
Do, practise (rpaccetv) iv. 9

INDEX lL. 109

Dog (xvwyr) iii. 2
Drinkoffering, pour as a (oré-
dev) il. 17

E
Eagerly (o7ovdaius) ii. 28
Earnest expectation (aroxapa-
Soxia) i. 20
Earthly, on earth (émiyeos) ii
Io. ili, 19
Empty, to make (xevody) ii. 7
Enable (évdvvapody) iv. 13
Encouragement (zapaxAyots) ii.
I
End (réXos) ili. 19
Enemy (éx6pos) iii. 18
Equal (igos) ii. 6
Equal in soul (iceyvyos) ii. 20
Exalt highly (vmepupodr) ii. 9
Excel (dtadepev) i. 10

F

Faith, the faith (riorts, 4 7.) i.
25,27. ii 17. iiL g

Fashion (cxjpa) ii. 8

Fear (doBos) ii. 12

Fellow-imitator (cvppipyrys) iii.
17

Fellow-partner (cvyKowwvos) 1. 7

Fellow-soldier (cvverpatwirys)
lL 25

Fellow-worker (cvvepyos) ii. 25.
iv. 3

Fill, fulfil (wAnpovv) 1.11. iL 2.
iv. 18, 19

Fill full (yoprafeuv) iv. 12

Fill up, supply (avazAnpotv) ii.
30

Finally (r6 Aowror) iii. 1. iv. 8

Find (evpioxetv) ii. 8. iii. 9

Flesh (cap§) i. 22, 24. iii. 3, 4

Forget (émAavOaverGar) iii. 13

Form (sop¢7) ii. 6, 7

Fruit (xapads) i. 11, 22. iv. 17

G

Gain, means of (apraypds) ii. 6

Gain, to gain (xépdos, -aivewv) i.
21. il 7, 8

Generation (yevea) ii. 15

Genuine (yvjovos) ii. 20. iv. 3

Gift (Sopa) iv. 17

Giving (ddors) iv. 15

Glory (dda) i. rr. ii 11. iii.
19, 21. iv. 19, 20

Glorying, to glory (xavynpa,
-aoOa) i. 26. ii 16, iii 3

God, idol (6eds) iii. 19

Good courage, be of (eiyrxeir)
ii. 19

Goodwill, good pleasure (eb8oxia)

115. i. 13
Gospel (evayyéAtov) 1. 5, 7,12, 17,
27. ii, 22, iv. 3, 15
Grace (apis) i. 2, 7.. iv. 23
Gracious (ev¢ypos) iv. 8
Grant (xapilec@a) i. 29. ii. g
Grave (cepnvos) iv. 8 —
Greatly (weyadws) iv. 10
Guard (dpovpeiv) iv. 7

ins Soo pet ee eet

H
Have in full (dwréyay) iv. 18
Hear (axovew) i 27, 30. ii. 26.
Iv. 9
Heart (xapdia) i. 7. iv. 7
Heavens (ovpavot ) iii, 20
Hebrew (“Efpaios) iii. 5
Help (cvvAapBaver@ar) iv. 3
High, on (dvw) iii. 14
Honour, in (évrysos) li. 29
Hope (éAmis, -ifev) i. 20. ii. 19,
23
House, household (oixéa) iv. 22
Hunger (zewway) iv. 12

I
Innocent (axépacos) ii. 15
Issue in (droBaivey eis) i. 19

J

Jeopardy, to put his life in (za-
paBoreverOar rH W.) li. 30

JESUS ll. TO

Jesus CHRisT i. 6, 11, 19. iL
II

Joy (xapa) 1. 4, 25.
iv. I

ll, 2, 29.

K
Kind (zpoo¢uys) iv. 8
Knee (ydvv) il. 10
Know (ywooxev, yvevar) 1. 12.
ii. 19, 22. iil 10, iv. 5
Know (eidévac) 1. 16, 19, 25.
iv. 12, 15

INDEX Ff.

Know, make kaown '(yivwpier)
i, 22. iv. 6

Knowledge (yvwots, éwéyvawis)
i.g. li. 8

L

Labour (xomidv) ii. 16

Lack (iarepetaPat) iv. 12

Law (vopos) iii. 5, 6, 9

Learn (savOavew) iv. 9, II

Life (wy) i. 20. i. 16. iv. 3

Life (Yv x7) ii. 30

Light, luminary (@woryp) ii. 15

Likeness (cpotwpa) il. 7

Live ({jv) i 21, 22

Long, longed for (éruroOety, -6n-
ro.) i. 8. ii 26. iv. 1

Lorp (Kvpwos) i. 2, 14. ii. 11,
24, 29, 30. UL 1, 8 iv. 1,

2, 4, 5, 10, 23

Lorp JESUS il. rg

Lorp Jesus CHRIST iii..20. iv.
23

Loss, to suffer loss (fypia,
-odcOar) ili. 7, 8

Love (aya7n) i. 9, 16. ii. 1, 2

Lowliness of mind (razewod¢po-
cw) li. 3

M

Magnify (peyadvvewv) i. 20

Man (avOpwrros) ii. 7, 8. iv. 5

Matk (oxomeiv, -ds) ll. 4. til
14, 17

ae ne al

FNDEX f.

Mercy, to have mercy on (éAceiv)
ll. 27

Messenger (drogrodos) ii. 25

Mind (vois) iv. 7 |

Mind, be- minded (dpovetx) i. 7.
ii.2,5. iii rs, Ig. iv. 2, 10

Ministry, minister (Aeroupgyia,
~y0s) iL. T7, 253 30

Multiply (wAcovefeyv) iv. 17

Multitude (of wAcfoves) i. 14

Murmuring (yoyyvepos) ii. 14
N:

Name (dyoua) ii. 9, 10. iv. 3

Necessary (dvayxatos) i. 24. ii,
25

Need (xpeia) ii. 25. iv. 16; 19

Nigh, to draw nigh (éyyvs, -ifewv)
ll. 30. iv. 5

Nigh to (rapamrAyovov) ii. 27

O
Obedient (iayxoos) ii. 8
Obey (iraxoverv) ii. 12
Often (zodAdxis) iii. 18
"Oxranpepos ili. 5
Once and again (xai arag Kai
dis) Iv. 15
Opportunity, lack (dxaipetoGar)
lv. 10
Oppose (avrixevorGar) i. 28
Otherwise (érépws) iii. 15

pe
Partisanship (épWeia) i. 17. ii. 3

It

Partnership (xocrwpla) i. 5. ii.
I, “lil. 10

Pattern (rvos) iii. 17

Peace (eipyvn) i. 2. iv.'7, 9

Perception (atoOnors) i. 9

Perfect (réActos, -odv) li 12, 15

Perverse (Sveorpappeévos) ii, 15

Pharisee (®apiaios) iii. 5

Power, to be able (dvvapus, -ac-
at) ill. 10

Praise (€ratvos) i. 11. iv. 8

Pray: (tpocevxer Oar) i. 9

Prayer (xpocevyy) iv. 6

Preach (xnpvocewv) i. 15

Presence (apovoia) i. 26. ii.
12

Present, to (éréyeww) ii. 16

Pretence (zpddacis) i. 18

Prize (BpaBetov) ili. 14

Proclaim (karayyéAAew) i. 17,
18

Progress (mpoxory) i. 12, 25

Proof (évdecgts) i. 28

Pure (ayvds) iv. 8

Pursue, persecute (Stwxew) iii.
6, 12, 14

R

Race (yévos) li. 5

Reach forth to (érexreiver@ar)
lll. 13

Receive (déxer Oat, mpood.) ii.-29.

iv. 18

Reckon, think {Acyi{er@a:)
13. iv. 8

lil.

It2 INDEX I.

Refuse (oxvBaAc) iii. 8

Rejoice (xafpav) i 18. ii. 17,
18, 28. il. 1. iv. 4, 10

Remembrance (pyveia) i. 3

Request (airnpa) iv. 6

Result in (épxeo@ar eis) i. 12

Resurrection (avdcracis, éfav.)
LiL 10, II

Reveal (azoxaAvrretv) iii, 15

Revive (avafaAAayv) iv. 10

Riches (Aotros) iv. 19

Right, just (dixatos) i. 7. iv. 8

Righteousness (dtxatoovvy) i. 11.
lil. 6, 9

Run (rpéxecv) ii. 16

S

Sacrifice (@voia) ii 17. iv. 18

Saint (dyios) i. 1. iv. 21, 22

Salute (aowaleo Oat) iv. 21, 22

Salvation (cwrypia) i. 19, 28.
ll, 12

Saviour (cwr7p) ili. 20

Savour of sweet smell (copy
evwdias) iv. 18

Say, will (épw) iv. 4

Scared (rrvpecOat) i. 28

Secret, teach the (veiv) iv. 12

See, saw (eldov) i. 27, 30. ib
28. iv. 9

See clearly (aduidciv) ii, 23

Seek (Cyretv, émi.) ii, 21. iv.
17

Send (wéurrev) li, 19, 23, 25, 28.
Iv. 16

Servant (SodAos) i. x. id. 7
Serve (SovAeverv) ii. 22
Shame, to shame (aicxvvy, -vecv)

iL 20. iil. 19

Sick, to be (doeveiv) ii. 26, 27

Sincerely (adyvas) i. 17

Sore troubled (adnpovety) 11.
26

Sorrow (Avz7) ii. 27

Sorrowless (dAvzros) ii. 28

Soul (yuy}) i 27. ii. 2

Speak (A€yev) lil. 18. iv. 11

Speedily (raxéws) ii. 19, 24

Spirit (rvevua) i. 19, 27. iL 1.
iii. 3. iv. 23

Stand fast (orjxew) 1.27. iv. I

Straiten (ovvexety) 1. 23

Strong, be (toyvew) iv.-13

Struggle (ayuv) i. 30

Subject (vroraccew) ill. 21

Subsist, to be already (vrapyev)
ii. 6. iii. 20

Suffer (racyecv) i. 29

Suffering (zra@ya) ill. 10

Supplication (Séyots) 1 4, 19.
iv.6

Supply (értxopyyia) i. 19

Support (BeBaiwors) i. 7

Surpass, transcend (vmepéyew) ii.
3 Ui. 8 iv. 7

T
Take, receive (AapBavev) ii. 7.
lil, 12

Taking (Ajpyis) iv. 15

INDEX I.

Thank, thanksgiving (evxapvo-
teiy, -ta) i. 3. Iv. 6

Thought (vonpa) iv. 7

Tongue (yAdooa) ii. 11

Trembling (rpopos) ii. 12

Tribe (pvA7) ili. 5

True, truth (aA7Oys, -ea) i. 18.
iv. 8

Trust (seroi@nots) iil. 4

Trust, be persuaded of, (rezot-
Gévar) i. 6, 14, 25. UM. 24.
iii, 3, 4

V q

Vain, in (eis xevov) ii. 16

Vainglory (xevodogia) ii. 3

Virtue (apery) iv. 8

Ww
Wait for (amrexdéxeo6at) ili. 20
Walk (zepirarety) ili. 17, 18

113

Walk (croixety) ili. 16

Want (vorépyots) iv. 11

Weep (xAaéew) iii, 18

Wellpleasing (evdpeoros) iv. 18

Will (6€Aey) li. 13

Witness (paprus) i. 8

Word (Acyos) i. 14. iL 16

Work (épyor) i. 6, 22. il. 30

Work out (xarepyafer Oar) ii. 12

Working, to work (évépyeta,
-yeiv) 11, 13. ll. 21

Workman (épyarys) iii. 2

World (xoopos) il. 15

Worship (Aarpevewv) ili. 3

Y
Yea (vai) iv. 3
Yokefellow (ovvévyos) iv. 3

Z
Zeal (€Xos) iii. 6

IT.

INDEX OF TEXTS QUOTED OR REFERRED TO

IN

xix. 26

— XXV. 40
XXVlil. 35
Xxix, I
XX1x. 40, 41
XXX. 32, 33
KXXIV. 5, d&kC, ....000.-

REXV5LT, WG ciaviacss

THE

NOTES.
PAGE
Deut. 8 ssouiniss cusses 58
ome MXXILG GV psaucanstnats 56
x Sam. li, 11 .......000eee0. 58
Rh 1. 2¥ ssiacescesascvecss 48
1 Chron, xxix, 20......... 52
Kigr@ 11.62 sccusvisnisesssieas go
Nehem, Vil. §.......c.cese0 go
Esther Vil. 9 .........0.000 50
OO Sie 12 psd evendten ces 47
NN ici chewedieaerass 27
Psalm vill. 6 ............5.. 87
me oe eee 99
i VILL 7 shsiwtecnmasdeon 97
Ba EXEL S eaaicieoaessins g2

INDEX II.

PAGE
Psalm xxxiv. 18 ......... gt
ee fe «errr ee ee 60
— WHHL If oe 101
a LEH GQ) cenawassetacves 52
Ss U1 28 hese cae avens » go
SCRE TSE casectiedess gt
wae OXI 1S: celassccnteive ab.
IPPON s ly 22 sspcpuaee see ienens 28
Sees Ty, OP s)raaalemassinaw sues ab.
ee ere IOI
Vead AV eS ash cus Uindeedveres go
KV: Cocicvncassac/enedes 80
eee Ok 56
eet KULOS* Siiacusigebeees 94
ae RIV, 29> Acwsrrcasioeess 51
— Lith 10, IT ccccscccvees 60
SIXT. 9 vecesssssvesieeciecs 29
Jerem. 1X. IL peeseeeeeeeeeee 69
Ezek, Xi1L Q ...scseeeeeeees go
mm EVIL 24 wrcvccccecseess 97
Dan. Xi Tow. ceceee seen go
Hos. Xii. 4 wee cece eee ees 42
Hab. lib. 3 ...cceeeereseeeees 94
Zech, Vis 13 see scessaeseses 94
Wisdom iv. © ...e.eeeeeee 94
Ecclus, iv. 7 ...ccccsseeases 94

115

PAGE

Eeclus. XX. 13 ...seeeeeees 94
— EXXUM. 21° sasestensans 28
Se? | ty Be er re 100
t Macc. v. 64 ......000. - 94
Matt. 11:9 ce ckessiearitincaees 56
Sil, OF craaarnnnexeeses » 52
SMO) wstasncteandsacn » 69
SAVE OTs nuaainasetans 80
OVE BF ticensceueneataces 26
SVL 258,50 Geaheoies IOL
ree W126 tisuidewwancsaeneeas gI
ae WE. 13. cnareseacone ses 41
cee SY eee 68
Get Ky TO! Siivievnsevasewewes 55
ee a a ore 50
See LDS. Vel ecwsuinwaas ones 52
=: IC (9 sietaesetesseets 49
EBS > unebaasedsers 82
XV, 20) sivncicieseases 67
SRV. 18 veasuscucccenass 71
SS EVIL IG. asictirednravnss 74
— XVL. 26 ic. ceecccen ees 73
SS: MVM OTD sins edu snes ses 56
SS KVL TL]? aoeciwitvciaie 71
SS MKS 20> -e indestsesas 76
oe EK D suissanieedweleas en 68
SRR TE cusgensiiess 55
ee oe ee 50
SSN 9B -seascearcassvan 80
= XXIV. 30 ciscievsescane 56
KEL, 9 Sicd a cvndousceese gI
—_ XXV. 26 ..ccceseccesees 66
eee. Se re ee 63

INDEX II.

PAGE

Mark i: sccchcnetyaes 100
AV 22s siorese asst 30
WALs 5: eacdsenses deceives 83
PES TG comsassyarsewses te 104
4 | ee Aa Sere ere 48
KU 20. scatepesunewets 67
Ri AA. asses csess ovens 97
Elle 10; Sisseci cesses: 79
MN 129: ascouseisis~s: gt
ZIV. 39: - ciscavedasesncs 63
KVi1G. sccceieeetiieis 104

> Sey Pr ee 64

b 4 3 ey enn er er re 54
1 <a eee reer 48
SSP ANCS. ceeeicinesecares ses 35
97 sxc nosterencess 41
1ic9D.. aveceasies.aasaees 27

1 7. een err ee 32

Me! 37's 68
Mi eeScoranaeoesest 56
AV 1 Os iavosetsavtagsger 102

Vs. Tidenessibsnceourenees 89

We 30: sasssscatecccstaed 55
VAs 27 iss eitesicceaetone 99
W124 GaioaruGuaaenisioas 101
Vilo-2 Snares heeadees 64
Vile A wangieac chretunes 63
WHL-18> cites sieoncer: 81
WULAS. sstactat vende 37
126 cc itsancersnsaseges 73
WEEAS. eceueclinatace 28
XS OD sereionsdiminaesns 79
aa A. trtcndposeudeeslecs 104

PAGE
Di) <> er) ere eee 52
Kis Ossi eveassacesee re
pot ay Aan eee re ae ee 28
> 1 ie SE nee g!
KMsAS. sseeeradiiaedns 98
MUL. $0 eeeeee essere eee 37
MIViATA, wokiachevoa temas 77
MVM: TS isceasscwesesies 49
EVM BO. oud Mosse es 24
MIR AS. pooxciiiau ets 37
BEL AG? Sveti ecesensc EO5
ML 25) cot aektengs 37
MMM. A 3 cipecsensosa ces ab
REA Ps ocisentasics 52
REV 36 es cctcnes aryaes g!
RXV 38 cose sctvnscene 55
EKIVs AG oxoscention cusses 2
POON WE 6h sildehewtidnces 46
SS My A ave st sessions ans 57
1s § cespnebecsucue mente 56
lv. I4.. 57
BV; 304 ccenaqecoesees Iol
Victdy AO’ crtieoseease 57
Ve BO) ctiaciacosetan aus 77
V2 7 inven oes iadwaces 53
WL AF ohcnetnwedeeteaans 55
Whe 57 cdieeeashacnewens 36
WE, OG iaciseieesneeeeee 79
Wills T2? pcndecwdteeeanss 83
Md, 35S nciexeaxceneys wb.
MU D2 iacwcee Casees. a3 48
MVE Sib ccwcvesez eta: 50
MVUle FT : spaadesen oan 87

INDEX IL 117

PAGE PAGE
PSCtS The 10 sae hisadeiee: 80 «= Acts XX1V. 16 ......eceeee 29
A, AO sialon slew touted SG XKV. 13 ceeeccceeeeeee 104
LW Po sreteuweeqnnetes 87 KEV: sicdecwesceries 70
BV 30 siscsietax waeaneseh Af SE RRVL TS secccccccwesiens 68
Wi 30" sceeiaeereas arctan 49 — XXVI1 10, II ......0. 71
Wick sswsdiveccaiuines 55 — XXVIL 10, 21 ......... 72
VileHA- -acicseveebdes ons $3 KEVIN 23 cesisccssans 69
Vill Tick ioskisitsaseaiocs 7I 9 —— KXVUL. T6 ow. esse eee 30
af 1 ee eee ere 86
BS. 3 COUCh~ Sassshsceees Te ee 87
1 POD geen tebe otitens 99 — i Q ccscceccceccccccccnes 69
1X CO cinciese denne ros 66 = 110: veiniteresusensdcs 76
Me AO: inavidentencastins 35 LL cee eeeesecceneeees 26
Rls 2 Soin sivelaweasreeees 1 ne Ce y Me rrr ee 74
RVs fo did tensenecsassees 11: ets OY SPT eeeeeeTeeeee sree’ 102
KVL” sswssawsscewsa Al pee ALO: eee eee caceseasnae’ 32
XVL 19, &e. ......... G05). mem Ms TB) wajasvieee ea giece tas 28
MVD. “sosiaeerenbans YOO. 9 =r 15.20 aside iwesntous 68
RVI 2 -sowdeevee navies LOL —- — FU, 29 cee eseeceeeeneeees 94
RVUL. 5S ceddiecvedesesas 100° = NO agit ceseiaeens 33
MEE 27 eeweeidaanesai B50 SSM BE chs sascanocaaantes 74
MIS, 1S: cissscenseceise 52 5 20 dus chssanant AI
MIE 25- ~cacevesadareiier GG: SS AVA: Aasaswicsectunays 22
RN TD ccabsoveeeivoranss TOR SH AVEO awiditienesaieie. 68
EEG: sichasonincsasans BB. AV. BO catincecusanecuwes 82
> Oa 0 eee 56 AV. 13 cescenscccececescs 56
EXL GO csisuduccweiaveass ZZ Wu Qy TO cecccccoecssces 53
XXL 2A acecsrcvinwinks SQ ee Vs DR: cwncenesteianeness 78
EX 34: usacsisnete eens GO Sy 12 sicmane sie stwaseoes 86
5 > a) Nee Vey, ee OG VENA, eecusventeicueees 83
KX 14 oecstersescetic $5. VERO: ~visweadses 5°
> C11 Ae eT re rer SO). SVT: rick itiientsees 38
EEUU 6: vee ciacasans fo FOo SV 8 WE. ccardvsees 76
ARRIVIAA: siectioetanianss QF VL kargsteecaas wwe. Os

INDEX ILI.

PAGE PAGE
ROMS Wi TGS levsdizianee tes 33 Rom. xi. 13 ...........2 00 78
Ml TO bes ciewesteckss AQ: es RAMS seep sasenses 95
WELT] diviecoreceseewes so ace, 1) ial < en earner 94
WI 6: Giger eeeis 61 Se RIL U.S ote ee eeesed 4!
WHT cabs decuasseee. Fh KEV. Ql cacccsccncencce 75
VEN Sead scarcer sosuaws AQ SV. 1S» kidesccsedese, 102
WL EL: seeectisescsess 105. = RIV 10 esdsnncecdewoes 78
WUE 10 ic sisiossanacecs IOS XV. 8 oo... eee eee eee 68
WNL D7 usc sccesvausons MO SSK Ov sssiensvonceceyees 52
VIL. EO ss cspccnavacoees 35,86 — xv. 15, 16 ............ 58
VEL. 20 -anevedsnseedses SG. =" KV. 30) wieakscdedscaas 40
VIN 29, 25 sas eda veuinns Oe: $V 23 tuaaceveetaeds 96
VIG M24- cvcecwetd dues BS SSK staksdiceeedede 71
WH 28. aicceiesilvccsees SA SVS est ehevoee Sean. 40
WII 20” aii hiwaiowies 87 — xvi, 2 64
Vil. 30: acsgstovieaeies BO. SV EVL 5 OS tease 104
WL 87 asevssavanevens SO. SS EVA TO! ecesedisveccccc 2b
IRA, heosageasesnasaes G8. = AVE A ssceesReeiiecs 83
1K °1Qy 20" ataueasenes Fa, SS VEGE?. nonsceptenoees 95
N23 cessestaseresdeses 102 - — Xvi 17, 18............ 84
ERS 30 horiecarteniveecst 9S eee KVL TO: casceasineieets 55
bas are ore PT5O2 SS KVL BO" i wiscdientesines 96
Mi; csiaseresseesseites 90 SRW Ber etastiwt evade 42
KG: cesissicideiece 52
MTA: aispstineeciedes 65° 2 Cory 1 Asx winsiensacedee 23
MATS saaceeewsdeste 1 ae Cay Lee eer Tree ree 86
MU E25 TS cissuaesoens BO: Be TO. ds reveevesovessoas 104
MAES wccscetraniascisss 90 S128. auscanators aeacads 50
Rh 22523 * aieondsves: 38 20. sisreuesucaeaes 104
Ki 3B svinuscdenssececase FOS SO. eee eens 89
R36 sasieveseicesats Ce SE: UP ERA er ere eee 81
bc ie Garr ee err BO ee MN DG sia sascaasie teens 73
MBs Ts See seussiacesenians $O2: 2 1V. 5 eeeeecececsenas 95
MIL TO" sengueseavonsie AS SVs TO ww ivecsnsacreeetens 83

INDEX II.

PAGE

t Cor. vi. 6,8 sxisicsdsses 4I
Vis ET acaiseteness 103
WAS TG, cclsedeavestivescs 105
V1 TQ iecesestaiasens vee 00.
WiLTS sietincowpeeds 54
WI BT “Qicsecetenieees 49
Wall, °4 chews uewronede es 27
WINGS: ‘dcvveweasaents 99
1X FO asvevesciiss veces: 31
bey Penna eer ere 78
TR: 2A avarswcceiesesticns 79
UX, 242 escewssaens 40
1X25. cel cndestacsaunes’ 88
9X6. 26 sca dicaisivecaaens 57

> Oe Ee Te 83
BIO: Gosishucressncsets 55

i TA: cssvedicnsotesdsse 53
KF eisicciveces eer. fd

Ki; 2A heise scecesesnaws 45

Ko 2A. cat asetieene 60

Me 22 asian vectiew samurai 29
Rl. T -siseedeeriacens 83
Ely FO cae oeuts coasts 69
ee TS caw eter ecdacdex 71
oe KL 92s sahinds setuaceaes 56
tN 9’: was venerometenees 52
SILAS” -aieassevetans 71
se SUNG wieahacessneaddcen 60
Sat KWo Be raiiniensailapewees 78
= MIVs 10,28 sated cesses 71
ei KIViSO "as dwessicows ieee 78
SRLV EBS: scdnvsedsanian'et 105
RSTIVE RS jessvniuudeviees 96
eee ae Sk er ere 95
ma EV 2 eaiicbeesecveeasacs 53

IIg

PAGE

t Core XV; O° Seeseaziseiaen 71
— xv. 27, &. «ose 87

ae XVEAA- Sacdonsesesveus 80

PS EVCAQ sadinesesene sts 86

RVs Oiitetietirnane 4I

Se KVL 1S | -secpnneadensess 104

EV 16, 1S ss icateee ave 64

ee RW AY cccesosmvenes we = 65

— XV]. 20 viceccccscceees 104

B OGRA G acscces recites 75
eS TT, sche sansecancieces 34

ee Se rr ere 57

set eK er rere 26

See LAY . asewepoowsaeceseed 37

HS 51, 0 gateteslevrouswve 31

SMSO). casts oasanwieirs 61

AVES: wovevevereeniease 52

SAV TOe IT. scsaseinseaes 75

Se AV Td anninsnrauiacsiacs 58

oe AVE AG ai chasaaneunuenss 31

eS Ws TG cescc ines iaeeases 34

ere AVG TF Wudicotesmerscsoss 73

ANE 1S snsasieisalamasins 45

ee ae ere 80, 86
ee ae re 49, 74

am MC ee 78, 86
ma a ee 37
eh ee 102
SS VEO) Siveeacincsng onus 56
Sa Vs: Ee coeeesdieeastiees 57
Ste 2 ain dcawevstdeniues 4I
a VG 2 “od dedseteniaans 102
Bee Wi 8) -ansnteke > iaws caine’ 29
Ses WA 2 dat raveteccaenemes 27

120

— vii. 9
— Vil. II
— vil. 15
— viil. 4

INDEX II. 121

PAGE PAGE
Eph. i. 13 ..... 95 Eph. vito. ............04. 99
BiokS venvatecvauwanalys AY Se VL 18 cakinweisianicncee gI
BEb: ceveweseeouavedees BQ: SV 10 ait everienantowens 35
Be18, LC. * Gs scaetentee 750 SOV BO exisaaipieawiedeaes 30
As YO} AO coat tas desea: 50, 87
Mi 2d -etaasctecatnsusa ne BE [COLO scnuiuvedsonteemetes 95
W228: deen eetededns WE HRT he catewatnamsaiecnes 95
My 250 2: scetedsicen cosas BG. 1s Oi aseivedecnswarensunas 59
M458 Soscaeetsaneats Be SS TO: act iancieness 40
WG yO Sed vaddee leaves 53 1 18, 24... cceeee eens 71
US O2srcentiemuewnic B5 mL 20 nee ccccrcese scene 50
HO vawomsandvehmanages AY “Se 20 caritebeceesiviets 84
My. PT weetoviauedusxieds GS 28 tiie tuenslocciens 55
AL 04> pipaedaaeeaniovaies tb Bete 1 OS: “aatasnaaveveweaeng 31
Wi 1G Ssepensies cauepaced BO; dies vases daheancicains 38
Bs 26) Giaadsvaevansavexs PA TB weareneel ie tees 95
WiS: icereueecasaeeseae WAS Pe BOGA: Gil iivecoseasens 75
lil, g . QO SA Tice wsrentensn scans 42
Mle D4 sr ceaviesaniewmsecier G2 SO aga catendiinwtieans 95
Wi 10 seis evvsncessnnees Q2 0 NL cekeectecscsenues 92
Mle 1 cabeseaiseeeeseewvs 163° SPL) ari vieenigearees 51
IVs Ei asbvowesieding tens BO- UL. 10 wists vsnicsions 34
AV. A. esdpucassdinieenne TOG. M223 ade snancnsascecnns 64
LV. J=—=16 |. dsdsdaccwdss 42 — lil. I—4...36,42, 60, 80, 85
Ved Fuctesscuaaewe 76 UD, 12 cose eecee eee eee 27
We 26 sGatsesusauerccsing 34 AVL TS coe e cee ecee enone 104
LW: 20 apicseudasiounecse 95
ee IU OT oad eateehe<aews 95 rt Thess, i. 6 ........0cceeee 83
= AV 2O wiiiveosaateants Qh LT cee eveeeecteneeeee nes 83
are ee ee ee io Oe 42
Se Ve Divcseasneaces vnnevane TOR) Meg. shee ote eeeaseaes 42
ee er eT ee 69.0 = 14 kaka 28
i. VeAO aan ee eear tas aan G2 —- —_ TL 5, LO wee ceeseeeeceee 26
ee Oe Bh, SSeS chectslaciencsaaues 105

INDEX. II.

PAGE PAGE
r Thess. ii. 13 ............ 95 1 Tim. iv. 12.............0. 83
Mee TO coccasseneites cae 57,00) SOV. TO dai scaspeetanines 38
WES A scare ysenecsesens B2) SWS ce acccietacanaeses gI
WEG) Aeacieeaad eetaced GF SS Wiha’ aadinsevigadishass 4I
Mis: esocsudeaweeeaanes BO VE 22 otis iaeeeenc kes 33
Ward. skecaheeeaiesaaids » SOG Re VS: witictcudserieave 84
BV. 1 vicsishebraseiesetay O65. NG -cascestegseied. 97
WTS. cceuisuecaenvenees SRS NLS coc ccenaseticdants 42
AVG TO: vusetainsae vases 77
Ve TO Sincinoadiewneses 93-22 UMs Ie B ticcsertetoana cts 69
W.1G sour centietins 66 ee AEA ieeeed aeeuahateehdee 26
WS iseeeccteetees OS TSS Ts iweciorbemnacs 95
Vic E casswasaueeteas ot Cee OR ty SND, erent 63
Vi Oa) Soomupars sanction TOG, SMS. Tiadonsayceise weariness 99
Wei 25° sivenrapecsiaesaes 9B SLD ca saceraecedene sce 95
Wi20 diererictontes TOf4: 1. Bn. ese ee eee eees 92
SS 1V 0. Gaeetiaeenateaeee’ 37> 57
2 Thess. i. 5—7.........00. AE SAVE & oksieetoieaccesss 42, 57
met Te TT “aeesensdsaswovaras 5A HY BS hocecigaticsesenss 88
ee: ANNs! -oeewiadaavne tones 65 — iv. 16... ea ee 25
MLO. icesseccstasargese Qo SS eine caataneeses 99
eee reer rae i oe Aer) ree ee ree 105
0 ee 2 ee ee 40
TIGA. . -phesgesettesdeenees 60
| Gia U0 Rip Cae Renee OS: “SAT sistant 84
15.3 isocsatnereen cedeotes BS) Sls? heroueanentons 94
NAS atinesteexenaants 90° SS ALS aviiercoiincsctces 33
BOTS: sesicagasucstacnis LQ Se 7 mn sae tincpicwwneas 83, 94
Mek. Aahiesanavtomsores OF: SSO) cians aiceees 102
1) ey Se ee ee O44 S.A EE Sinttiaioeddanscce 26
Wn Bo sicdestoescceseess SS MD, 2 cccssnseenccsnacce gI
VL 9! ecsacdateteleiiecis go
HA agiieise sane 94 Philem. 2 ..............666 62
Tle O:. Aveiisteeabeundeds 10. eee Te Me eee 26
Vis TT orig sa senatesesens Dg EOL, went evs tion ene 89

INDEX IL 123

PAGE PAGE

Wrhtlenic V5 wastes ecesatioss 101 Heb, Xiil. 14 .......ceeeeeee 85

29> Sietegeiaudes 26,88 — XU. 15 .........-. 58, 102

Qe acdsee sei omeeen: 61 — XL 16 oo. cceeeee eee 102

St BE dawayveavnetecswee: we TOS 9 —_ XML 21 .. sees reese eee 54

Heb. 1. TA: cosseccwasesveewss 7 a ne ee ee 98

a GS whaeeeaceeecnrea. 87 — ii 14, eer ee 32

WL, Q nee cccccccceeevces SI — iil. [eS cctiucincveants 85

As 10: sepekeueeesebess CE ey acetone gt

My. 34. eseeatssconseeeeen 63 ey, A. . aesssscewssinssieas 68

a EE ee ee 52
i ae eer 80

ee ee ey Whee eGuides #2

a eee a 93

a eee 85 ee ee ae ee 80

ViG ecaiwersesancen - 84 —— i Ee, Seeeeerce tesa tte 55

Wl. 10) oseslanawanennwens G6 ee ee ee 51, 52, 87

VLCEG> shasta: YT MM a 64

a re nee a I -hateaanaaucwess 58, 102

IX. 1,6 ccccseescaceees 6 TD . sdsjastssavaes 56, 91

eG ceaneieeieeest 63 MN 2 cee eeeeeeeeeeeeees 33

1X; answisqacesdensies ay ON BS 75

a ee ss —”* 2. weweseaseani asm’ 83

1b ee te eee ee Sa. See gt

X. 1, EA secsssccesseess py We A cereesserensen ans 104
Kid ~ weamecseiooeezess 68

Sak 6: are ee erty ree AY. 2: POLAT cciiseedessewes 60

— XL. 10, 16 .sccccceeess | ce OK MEETETrereeee ree 94

SKE AO cereus evansect ’ yd a Meee 34, 94

aera, ¢ 1 ee eee err AP SSD 10. es eeeVetnnceadaees 54

Sa, ccaeelace sonatas 50. SAP sce ccanes 34

SR BA .cihsseeeueeeoes es: Se Ok merrier 84

FIL 8 Sesdseenseseses 57.90 == MQ) wehseessneveeiasas 94

124
PAGE

KD ON 1528 S090: soe ssceue 56
ee AL BO Sia rnverde cence 35
fe ar ee 92
eee ere 56

3 John 6 oe. e cece ee eee 40
cet ee re ee 83

SST, ssteenpatannineenaune 104

PUGO TZ {ssadivesdtesowaes 85
ee eee ee 55

INDEX II.

— 118

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