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Digitized by the Internet Archive 
 in 2009 with funding from 
 Princeton Theological Seminary Library 
 
 https://archive.org/details/stpaulsepistletophil0Ovaug 
 
ST PAUL’S EPISTLE 
 
 TO THE 
 
 PHIL EPP PE DANS. 
 
 FOR ENGLISH READERS. 
 
ST PAUL’S EPISTLE 
 
 TO THE 
 
 Pie bb PPE ANS 
 
 WITH TRANSLATION, PARAPHRASE, AND NOTES 
 
 POR ENGLISH READERS. 
 
 BY 
 
 C. J. "VAUGHAN, D.D. 
 DEAN OF LLANDAFF, 
 AND MASTER OF THE TEMPLE. 
 
 Donon : 
 MACMILLAN AND CoO. 
 
 1885 
 
 [All Rights reserved.| 
 
Cambridge : 
 
 PRINTED BY C. J. CLAY, M.A. & SON, 
 AT THE UNIVERSITY PRESS. 
 
PREFACE. 
 
 Tus 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. 
 
 I 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 of 
 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, 
 [ 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 
 
vill 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 
 
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, 
 
x 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 eftort, 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. 
 
 Tue 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 Przetorian 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 xxvill. 16, 30. PR, TES. 
 
 °° Phil. iv. 22. oo ee a, F3, 
 
 Phil. in 32; 19; &e. 
 
 * Compare Eph. vi. 21, 22 with Col. iv. 7, 8. 
 
 eer. 1 
 
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, &. with Col. iv.9; Philem. 2 with 
 Col. iv. 17; Philem. 23, 24 with Col. iv. 10, 12, 14. 
 * Eel. i. zg. Coli, 1+ Philem: a; Phil aie 
 
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. * AER is 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 Czsarea 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 Colossee 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 cannoP 
 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. y 
 
 imprisonment of which he speaks in the first chapter’. 
 The spread of his influence in the Preetorian 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.3)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 Europe, 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 
 
 Pint 3y de. 7 Pinks 35,7e avi 18. 
 * Acts xv. 40. * Acts xvi. 3: 
 Acts Xvi. ET. ° Acts xvi. 12. 
 
8 7 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 Philipp’. 
 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 the 
 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 Berea 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. I. 
 
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- 
 eregation 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 Philipp 
 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 
 
 bene. Ws Ts, 16. 
 
 * Acts xviii. 5. 2 Cor. xi. 9. 1 Thess. iil. 1, 2. 
 
 moot <x. i, 2 Cor. i, 12. * > Cor xi. 268. 
 
 fre Cor) Ver. ix. 2. * Actexe. 2; 3. Rom.-xvi; §,-23- 
 Paes 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 Caesarea, 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. * : Timi: 
 * Acts xxvii. xxviii, 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 Przetorians*. 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 *.’ 
 
 But St Luke opens a wider view than this of 
 
 * Acts xxviii. 16. ? Acts xxviii. 20. Eph. vi. 20. 
 SPhali: 16-03. = Phaly 1.12: 
 
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 lst 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, 10, ° 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 xxviii. 15. or Walaa? 2 4. 
 * Phil. 1. 15—17. © Phils. 1 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 aftiance 
 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 
 
 1 Gal. i. 6, 7. * Phil. iii, 2, &e. 
 > Feil, 1 SO) Te 
 
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 transheuring 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, it 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 arranye or to methodize. 
 
 I. Address and greeting 
 
 thankful and hopeful view of them i 3—8. 
 special desires for their growth in discernment 
 and consistency . 1 Q—II 
 II. Narrative : : ; 1, I2—30 
 (1) effects of his Anan within and within 
 the Christian body : . I2—I4 
 the latter presenting a painful phenome- 
 non, in which yet he can find matter for 
 satisfaction I5—20. 
 (2) his own state of inet in the bans 
 suspense—conflicting feelings 21—24. 
 ‘Tshallnot die, but live’—live, for your sake 25, 20, 
 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—II. 
 (1) its foes—vanity, and seuphiide 3,4 
 (2) its motive—the example of Christ 5—Il, 
 His voluntary self-abasement— 
 (a) to human nature 6, %, 
 (6) in it— 8. 
 and the great reward ; 9—II. 
 work out your salvation—for God ouae in you iy £2, a 
 especially in unity— 
 (a) for the sake of example to others . li, L4jores 
 (6) and of comfort to me, who would gladly 
 die for you as I have lived for you . li, 16—18. 
 
 chap. i. verses I, 2. 
 
INTRODUCTION. 
 
 IV. Prospective 
 
 yt. 
 
 intentions, as_ to Cpeatuinicutiniin with diem 
 by Timotheus 
 
 and in person 
 
 meanwhile by ia Monit 
 
 Hortatory : 
 
 (1) the duty cots 
 
 (2) beware of false teachers who fail ie see 
 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 peer ie 
 
 be true to present attainments, and God will 
 lead you on ; 
 
 (3) beware of the eit example of the ‘eal 
 ‘enemies of the cross’, the sensual and 
 earthly-minded : : , 
 
 our life is already in heaven—our expectation 
 that of a Saviour and a resurrection 
 ‘so stand fast’ 
 
 (4) a particular case of dicord ieadenhg 
 dealt with ; 
 
 (5) several short dete soy chai 
 prayer, and its blessing 
 
 directions for thought, and senHOoR for Sauaning 
 
 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’ 
 
 ‘TI have all and abound’ 
 
 and God will not let you want 
 
 to Him be glory . : . 
 
 VII. Final greetings, and haicdickiog 
 
 a Ps 
 
 17 
 
 ll, I9—30. 
 19—23. 
 24. 
 25—30. 
 ill, I—iv. 9. 
 i 
 
 ee 
 4—II 
 I2—I4 
 15, £6 
 17—19 
 20, 21 
 
 ie t 
 
 2 & 
 
 4—7 
 
 8, 9: 
 
 iv. IO—20, 
 IO. 
 
 II—I4 
 15, 16. 
 
 Ey. 
 
 18. 
 
 TQ. 
 
 20. 
 
 iv. 2I—23 
 
TO THE PHILIPPIANS. 
 
 1  Paut 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. Limotheus| 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. 
 1, 2 being real/y consistent with 
 either supposition. He con- 
 tinued with St Paul at Corinth 
 (1 Thess. i. 1. 2 Thess. i. t), was 
 with him daring 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, t). -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. Xvl. I, 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 Ceesarea, 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. 19, 
 23), the Colossians (Col. i. 1), 
 and Philemon (1). The later 
 history of Timothy is known 
 
WPOsS. PIAITIITHALOY Ss. 
 
 TIAyAos Kal Tipobeos, SovAor Xpiorod I. 1 
 
 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. il. 1, &e. v. 
 22. 2 Tim. il. 2), to exercise dis- 
 cipline over ministers (1 Tim. 
 v. Ig) and people (2 Tim. iv. 2), 
 to regulate worship (1 Tim. 11.) 
 and doctrine (1 Tim. i. 3, &e. 
 2 Tim. ii. 14), to superintend 
 and control institutions (1 Tim. 
 vy. 9—16), and generally to dis- 
 charge Episcopal functions as 
 the delegate and representative 
 of the Apostle (1 Tim. ili. 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 
 
 at Rome (2 Tim. iv. 9, 11, 21). 
 Whether the passages about the 
 ordination of Timothy (1 Tim. 
 bos vs, 24..2° Tis tO ee 
 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 
 
20 TO “THE PHILIPPEANS. 
 
 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. 
 
 Servants] Literally, slaves. 
 That rendering might sound 
 harshly in modern ears. But 
 when we think of the two ideas 
 suggested by the word, owner- 
 ship on the one side and de- 
 * votedness on the other, we shall 
 feel that to be the slave (the 
 euyvxov opyavov, 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. i. 1), and St Jude 
 take the same title. See also 
 Gal. 1. ro. Tit. 1, 1 (servant 
 of God). Col. iv. 12 (Lpaphras 
 a servant of Christ Jesus). 2 
 Tim, ii. 24. 
 
 Saints | Holy persons.The pro- 
 
 minent thought, when the word 
 (aywos) 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 saimts (see iv. 21) 
 who are such in virtue of be- 
 ing included or contained in 
 Christ. See 1 Cor. i. 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- 
 
TIPOS SIATIITIHSIOTS. 21 
 
 ‘Inocov, macw Tots ayios év Xpiot@ Inoov Tors I. 
 é 
 
 s ? / \ 5) , \ / 
 ovow €v PirimTols, CUY ETLOKOTOLS Kal OLaKOVOLS. 
 
 tural and necessary complement 
 of the Christian people. 
 
 Bishops and deacons) It is 
 obvious that bishops (érioKorot) 
 here are synonymous with pres- 
 byters (xpexButepo). 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. 
 lli., 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—9). The one term (bishop, 
 overlooker) is suggestive of the 
 duty, the other term (elder, 
 senior) of the dignity, of the 
 office. The one, aclassical 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 xxl. 
 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. 11) 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. Itis 
 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 arid aspects, towards God, 
 towards itself, towards fellow 
 beings (Rom. v. 1. 2 Thess. ii. 
 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. a. 2 eons) 
 
 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 
 
IIPOS ®IALIIHSIOTS. 23 
 
 / e ~ \ > / 9 \ ro \ e ~ \ 
 Xapis uly Kal Elpnvn ato Ocov watpos nuwv Kat I. 
 
 Kupiov “Incov Xpiotov. 
 
 9 Lone q ~ > \ Vy ad ys 
 Evyapictm Tw Oew pov emt TacN TH pvELe 3 
 
 vo , , / \ , 
 UMW, TAVTOTE EV TATH OENTEL MOV UTEP TaVTwY 4 
 
 € - \ a \ ’ / > \ la 
 UMWY META Xapas THY OéyowW ToLOUMEVOS, ETL TH S 
 
 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.’ 
 
 3. JL 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 
 lke manner in Rom. i. 8. 2 Cor. 
 xil. 21. Philem. 4. Compare 
 Gal. i. 20. In this Epistle it 
 occurs again lv. 19. 
 
 For| It is the same prepo- 
 sition (€7/) aS in verse 5, and 
 there seems to be no reason for 
 rendering it differently in the 
 two places. See also 1 Cor. 1 
 4, L thank my God...for the 
 grace, dc. 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. For 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, ke. 
 
 In aid of the Gospel] Liter- 
 ally, wnto the Gospel; so as to 
 further it, and help it on its way. 
 Compare li. 22. 
 
 From the first day] of your 
 recelving it. Acts xvi. 13. 
 
 6. Persuadedas I am\) I 
 thank my God for..,for...per- 
 suaded as I am, &c. Further 
 explanation of the thanksgiv- 
 ing. 
 
 Even of this} Literally, of 
 this thing wself. 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 
 in) spirit, are ye now seeking to 
 be completed by (or in) flesh ? 
 
 Will bring it to accomplish- 
 ment in| Literally, will accom- 
 plish it 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 all His, with no 
 disturbing or conflicting inter- 
 ference of alien influences. Luke 
 xvi. 30, the day on which the 
 Son of Man is unveiled. Be- 
 fore, there has been a veil over 
 Him. 
 
 7. Hvenasitis right) This 
 persuasion (verse 6) is justified 
 by my knowledge of you as being 
 truly and practically my part- 
 ners in the grace of God. St 
 Paul does not infer their salva- 
 
IIPOY ®IAINMHSIOTY. 25 
 
 , e ~ > \ > aN > A ~ / ic x 
 KOLV@VLA UMWV GLS* <7. 6 EeVvayye lOV ATO THS TOWTHS a 
 
 7 f - ~~ \ Co ec 
 Hpepas aYpl TOU vu? TeTOLOws aVTO TOUTO, OTL 6 
 
 ¢€ > , > fen yi \ > 
 0 evapEapevos ev Upiv Epyov ayabov emitEedéces 
 
 a ¢ / ? ~ a / ? U4 
 axypt npepas Incoov Xpiotou Kabws €otw dixatov 7 
 
 > \ - ~ \ / lanl \ 
 Euol TOUTO Ppovely UVTEO TavTWY UUwY, OLA TO 
 
 / > ~ , e ~ a ~ =~ 
 EX ELV Me EV TH Kapola UMass, EV TE TOL O€o MOIS 
 
 \ 5 ~ > > / \ ie} 3B / lam 
 JOU KQl EV TH aTvO oyla Kal EQVALWOEL TOU 
 
 I, / lan , , 
 EVAYYEALOV TUVKOLVWYOUS MOV THS YapLTOS TavTas 
 
 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 hint (nothing more) 
 of their requiring this reminder 
 ofuntty: Seeik §£, 2. iv. 2. 
 
 I have you m 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 
 (aroAoyia) 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 first 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) wm 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. Z'he 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. iii. 15. 
 
 8. God is my witness] The 
 same appeal is made in the same 
 connexion in Rom. i. 9. Some- 
 times it is expressed with yet 
 stronger emphasis, as in 2 Cor. 
 i. 23. Compare 1 Thess. ii. 5, 
 10. 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 
 
 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. 1. 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 (orAayxva) 
 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 
 
IPOS ~PIAIMMHSIOTS. 
 
 27 
 
 1 -—~' sf , , e / e 5 Pon 
 Uuads OvTas. papTus yap you 0 Qeos ws éemTroba I. 8 
 
 mavTas Upas €y oTAayxvos Xpiorouv Incov. 
 
 aos 
 Kal9Q 
 
 ~~ 7 c/ / va J _ 
 TOUTO TPOTEVYOMAL, iva 1] ayaTN VuwY ETL WaddoV 
 
 \ ~ - > / \ / 
 Kal waNNov TEpiowEevy Ev ETIYVWOEL KaL TAGN 
 
 aig Orjoe, eis TO SoKtmaCew Uuas Ta CiaEepovTa, 10 
 
 sense of mercy or compassion ; 
 itis moreinclusive. See 2 Cor. 
 vi. 12, ye are not straitened 
 in us, but ye are straitened in 
 your own affections. And vii. 
 15, and his affection is more 
 abundantly toward you, de. 
 When compassion is intended, 
 it is added to the word, as in 
 Luke i. 78, through the tender 
 mercy (the heart of mercy) of our 
 God. And Col. ii. 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 is 
 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 aim 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 
 form and shape of knowledge. 
 Another turn might be given 
 to the thought, ¢nverting 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 vs to love, and to 
 say that to love is to know. But 
 St Paul prefers the latter (1 Cor. 
 viii. 3), and it is the preferable 
 explanation here. 
 
 Knowledge| The compound 
 form (éréyvwors) used here, and 
 predominantly in St Paul’s E- 
 pistles of this andof the one later 
 group, suggests the thought of 
 further (and so true, deep, spurit- 
 val, as distinguished from su- 
 perficial or merely intellectual) 
 knowledge, whether of divine 
 truth (Col. ii. 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 xli 5, L 
 have heard of Thee by the hear- 
 
28 
 
 TO THE PHILIPPIANS. 
 
 . toapprove 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. 
 
 ing of the ear, but now mine eye 
 seeth Thee. 
 
 Perception] The word (aic- 
 @yos) 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 is pleasant 
 unto thy soul. The verb occurs 
 in Luke ix. 45, 2 was concealed 
 Srom them, that they should not 
 perceive it. The idea is that 
 of apprehension by the senses, 
 Christians receive as it were 
 a@ 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 differ. 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) 1 Thess. v. 
 21, prove all things. 1 Thess. 
 ll. 4, we have been approved of 
 God to be entrusted with the 
 Gospel. (2) Gal. ii. 6, it maketh 
 no 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 (ciAckpwys) 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. 
 i. 1. It expresses clearness 
 from all admixture of heteroge- 
 neous or incongruous elements. 
 
 Consistent] A  paraphrastic 
 rendering of the word (azpoo- 
 kovos), 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 SIAINMHSIOTS. 29 
 
 / Ss > ~ \ / > , 
 iva Te elAtKpiels Kal ampooKoTol eis ypepay I. 10 
 
 a , \ , \ 
 XpirTou, TETTANPWMEVOL Kao7Tr0V OuKaLloauns Tov I1 
 
 ~ ~ > / > ~~ 
 dia Inoov Xpiotou ets do€av kat €vratvov Qeouv. 
 
 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. It occurs three times 
 in the New Testament. Acts 
 xxiv. 16, @ conscience void of 
 stumblingblocks, presenting no- 
 thing to shock or stagger 1t 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 stwmbling) in any- 
 thing. See also Rom. xiv. 13, 
 ap.) Cor.-Viil. 9, ¥3; 
 
 Against| Literally, unto. 
 Not in the sense of wntil, as in 
 verse 6 (axpv), but rather of for ; 
 that is, in expectation of and 
 preparation for. 
 
 11. Filled with the fruit] 
 The figure is that ofa 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 fulfilment 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 
 attained by the grace of Christ. 
 
 T'o| As the final aim and 
 goal. See Rom. xi. 36. 
 
 Glory and praise| Glory is 
 self- manifestation, and praise is 
 the echo and reflexion of it in 
 admiring and adoring love. 
 Compare Eph. i. 6, 12, to the 
 praise of the glory of His grace 
 ...that we should be to the praise 
 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 
 
30 TO THE PHILIPPIANS. 
 
 i¢2 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 through the 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. 
 Anunusual expression : compare 
 Mark iv. 22, Neither was any 
 thing kept secret, but that vt should 
 come to light (come wnto, result 
 in, that which is manifest). 
 
 Progress| Not furtherance. 
 The word (zpoxo7y) is neuter, 
 not transitive; like the verb 
 from which it is formed (to make 
 progress, to go forward ; Luke ii. 
 52. Rom. xi. 12). It oceurs 
 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 Preetorian 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 
 
 
 
3 
 
 ie i 
 
 IPOS @IAIIMHSIOTS. 
 
 Sr 
 
 \ cr > e 
 TwwoKew dé vuas BovrAoma, adedpol, 67t Tal. 12 
 
 Shy Di oN - ? \ o~ > / 
 KaT ee MaAAoV Els TEOKOTHY TOU EVayyEALOU 
 
 > / / i" / \ > 
 eAnjAvOev, wate Tous decuous pou avepous Ev 13 
 
 - bi / eS / ~ 
 Xpisto yeverOa ev 0X\wW TW TpaLTwplw Kal Tots 
 l é cf Z 
 
 ~~ cond \ \ / ~ ~ 
 AolTrols Tac, Kal Tous TWAELOVAS TwY adeh pa I4 
 
 rendering would be im @ 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 
 hyperbolical 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 lke 
 hyperbole, see Col. i. 23, the Gos- 
 pel...which was preached in alt 
 creation which is under heuven. 
 
 ~ 14. The multitude of the 
 brethren| Literally, the ma- 
 jority of the brethren. But the 
 
 phrase (oi zAécéoves) 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 socrety 
 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 (ot wodXo/). In 1 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. 
 
 e) 
 
 . 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 
 it 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 is not so; for what zs the result but that every 
 way, whether in pretence or in truth, Christ 1s 
 proclaimed ? and herein I rejoice—yea, and I shall 
 
 Relying upon my bonds] 
 Suchis the literal rendering, and 
 it seems to need no paraphrase. 
 His imprisonment was a sort of 
 stronghold or safeguard to them. 
 Jt showed them that the Gospel 
 was something realand precious, 
 if he felt it thus worth suffering 
 for. 
 
 15. Lhrough 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 
 il. 34, this child is set for the fall 
 and rising, dc. 1 Thess. iii, 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 (épiGeta) is derived 
 from one meaning @ worker for 
 hire, 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-spirtt belongs to it in its 
 Scripture use by St Paul (Rom. 
 11. 8. 2 Cor. xi, 20, Gal, vy. aa: 
 Phil. ii, 3) and St James (iii. 
 14, 16) in association with jea- 
 lousy, wrath, backbiting, &e. 
 
 Not sincerely] Not from 
 
IPOS ®IAIMIMHSIOTS. 33 
 
 ev Kupiw aemoibotas trois Seamots mou J 
 pla fois rou mepio- I. 14 
 f¢ ~ ’ fe \ / land ~ 
 coTEpws ToAuav apoBws Tov Noyoy Tou CeEod 
 AaXeiv. 
 \ \ \ > 5] / \ \ / 
 TWwes O€ Kai Ot EvdoKiay TOY Xpioror Knpvo- 
 
 \ \ \ \ 5) 
 Ties pev Kat dra POovoy Kati Epw, 15 
 
 e \ > 5) F 5) / J > > 
 Govow* ol pev E& ayamns, EldoTES OTL Els arro- 16 
 / = > / ~ e v °’ 
 Aoylav TOU evayyedtou KEipat’ oL dé EF EpileElas 17 
 A \ / € ~ ’ 
 Tov Xpiotov KatayyeNAovaw, ox adyVvews, ol0- 
 4 ° a ~ } ond / A 
 mevot OAinpuw éveipev Tois derpois pov. Ti yap 18 
 / \ / > , 5) 
 TAHY OTL TavTL TpOTwW, EtTE mpopace EITE 
 \ > 
 Kal év 
 
 adneia, Xpirtos KatayyéAdeTau 5 
 
 pure motives. Connected by de- 
 rivation with holy (ays), this 
 word (ayvos) has the special 
 idea of chaste in such passages as 
 eis ia. 5.2 Oors xi. 2.1 Pet, nu 
 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 @Atis) seems 
 © here scarcely expressive of the 
 *y 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 (raise for add) is 
 due to a change of reading (éyet- 
 pew for érupépen). 
 
 18. But it is not so; for 
 what| The for is difficult, and 
 seems to imply a suppressed 
 clause. The rendering What then? 
 
 WP. 
 
 seems to cut rather than to untie 
 the knot, and is (besides) the 
 translation of a different phrase 
 (ré ovv;) found in Rom. iii. g. 
 vi. 15. &c. I have removed the 
 note of interrogation to the end 
 of the sentence, and have read 
 straight on, Lor what is it but 
 that every way, &c., For what is 
 the result but this—that every 
 way, &e. 
 
 Every way| Whatever be 
 the motive of the preacher, false 
 or sincere. 
 
 And herein I rejoice| Is this 
 the same man who says to the 
 Galatians (v. 10), He that trou- 
 bleth you shall bear his yudgment, 
 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 
 
 2 
 
34 TO THE PHILIPPIANS. 
 
 . 1g 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 
 T 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 said of erroneous 
 doctrine; and in the absence of 
 any such statement, it appears 
 safer to suppose (painful as it is 
 to think of) sound 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 
 Sor the free gift bestowed upon 
 us by means of many thanks may 
 be given by many persons in owr 
 behalf. Compare also 2 Cor. iy. 
 15. 
 And the supply| There isa 
 peculiarity in the Greek, which 
 
 places the prayer and the answer 
 under the vinculum 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 (ézcyopy- 
 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 
 (Aecroupyiar), 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 swpplieth 
 to you the Spirit, and worketh 
 (supernatural) powers im you, 
 dc, 2 Pet.i.5,11. The parallel 
 passages in Eph. iv. 16 and Col. 
 il. 19 are explained by the text. 
 The vital supply of which they 
 
TIPOS ®IAMTMHSIOTS. 35 
 
 / ' > \ 
 TOUTW yalow, addAa 
 
 yap 
 Ola 
 
 Kal yapyocopar: 
 
 oida I. 19 
 
 / lanl / / > 
 
 OTL TOUTO por aroByoETAL Els TwTHpiay 
 n~ ~ / \ lon 
 THS UMwY eNTEWS Kal ETLYOPNYlas TOU 
 
 / lan ~ \ \ 
 mvevuatos Inoov Xpiotov, KkaTa THY aTroKa- 20 
 / \ ? / J > ’ \ > 
 padoxiay Kat é€Amida pou OTL €v ovdEV. aio- 
 / > ? ’ / / € Ui 
 yuvOncouar, d\n’ év Taon Tappyola ws Tap- 
 \ a y \ lod 
 TOTE Kal voy peyaduvOnceTat Xpiotos év TH 
 / / of \ ~ J \ / 
 TWUATL Mov, EITE Oia Cwrjs ElTEe Oia OavaTov. 
 
 speak as transmitted through 
 the whole Christian body is here 
 expressly described as that of 
 the Spirit of Jesus Christ. 
 
 20. LHarnest expectation] It 
 is but one word in the Greek 
 (amroxapadoxia), watching (for 
 some expected object) as with 
 outstretched head. It occurs 
 only here and in Rom. vill. rg. 
 
 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. 
 mi John i. 28. 
 In all| That is, in the use 
 
 or exercise of all boldness, 
 Boldness of utterance} The 
 word (zappycia) properly means 
 Srankness of speech arising from 
 Jreedom 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, &e. It 
 is the first word of the Magni- 
 jficat (Luke i. 58). See Acts x. 
 46. xix.17. Christ shall be shown 
 and seen as that Great One (com- 
 pare Acts xxl. 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, **Wor 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 
 
 wea 
 
36 
 
 aoe | 
 
 TO THE PHILIPPIANS. 
 
 For to me to live is Christ, and to die is gain. 
 
 22 And if to live on in flesh 7s my portion, this is to 
 me the profit of labour; and what I shall choose 
 231 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 leis Christ] The 
 expression is more commonly 
 found in its converseform, Christ 
 as our life (Col. ui. 4). But 
 here, the /ife 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) is Christ to 
 me. I breathe Him, I eat and I 
 drink Him (John vi. 57), J will 
 Him, I speak Him, I act Him— 
 in one word, I live Him. 
 
 And to die| Not the act of 
 
 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) ¢f to live on in 
 Jlesh is my portion, this is to me 
 Sruit (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 have stood earlier. 
 
a ea 
 
 IIPO> PIAITITMHSIOTS. 3% 
 
 \ \ ~ : 
 "Euot yap to Gv Xpioros Kal TO azo-I. 21 
 
 Oavetv KEp00s. 
 
 > \ \ ~ 5) , a , 
 El 0€ TO Gv Ev GapKl, TOUTO [LoL 22 
 
 5) / 
 Kapmos Epyou' Kal TL aipnoomar ov yvwpiCo, 
 , \ al / \ > V4 of 
 guvexouat 0€ EK TwY Ovo, THY EémiOupiay Exwr 23 
 
 ? A lon ‘ \ land > a 
 eis TO avaNvoa Kat ouv XpioTw eEtvat, TOAD 
 
 Profit of labour| The geni- 
 
 tive is explanatory or apposi- 
 
 tional. Profit consisting of (or 
 which ws, 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 (yvwpifw) 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. [am wm a strait be- 
 tween| Literally, Z am strait- 
 ened (placed under painful pres- 
 sure) on the part of the two con- 
 flicting claimants for my pre- 
 ference, life and death. The 
 word séraitened (ovvéxopat) is 
 used in Luke vii. 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 
 (cvvoyy) 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 (ava\toar) 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 time of my 
 departure (avahvoews) is 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 im 
 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. Yo continue in the flesh] 
 Literally, to remain at, upon, 
 attached to, the flesh. So in va- 
 rious connexions, Rom. vi. 1. 
 meses, “Col a23. “x Lim, ay, 
 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 must in it. 
 
 25. Lhis 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 asa 
 strong present conviction. St 
 Paul used the same word at 
 Miletus to the Ephesian elders 
 (Acts xx, 25), L know (oi8a) 
 
 Only live your citizenship as is worthy of the 
 
 that ye shall see my face no more, 
 and yet lived to revisit Ephesus 
 (2 °Timi. 4.3): 
 
 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 
 Suith, 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, 111. 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- 
 
TIPO ®SIAIMMHSIOTS, 39 
 
 ao uwaAAov Ko€elaoooy, TO be é€mWMEevELY TH GaoKi L. 2 
 yap py p ; ye i oapki I. 24 
 
 / c Co 
 dvayKkatoTepov ou vas. 
 
 \ lod 
 Kat TovTO TeETOWs 25 
 
 io e/ “ \ ~ Ces e ~ 
 oida OTL MEVO Kal TapapEVo TaoLY UV Eis THY 
 
 lat \ \ \ lo / J 
 UMOV TPOKOTHY Kal Yapav THS TiTTEWS, iva TO 26 
 
 , ¢ ~ Vi 5) | a > 
 KaUXNMa vw TEepicocevy ev Xpiotw ‘Incou ev 
 
 5) \ \ lan 5S , / \ e ~ 
 €uol dla THS Euns Tapovaolas wad pos Umas. 
 
 , ~ “ ant 
 Movoy a€iws Tou evayyeNiou TOU Xpiorov 27 
 
 vealed in that passage could 
 scarcely be applied to the qua- 
 lity or principle of faith, but are 
 quite suitable to the Gospel asa 
 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) i 
 Christ Jesus (in whom alone we 
 can have any good thing) im 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 [ 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. 
 
 Lwwe your citizenship] It 
 is one word in the Greek, and 
 this is its proper meaning. In 
 Acts xxii. 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 wnto 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 iii. 20, and 
 the note there. 
 
 As is worthy| The phrase 
 occurs elsewhere in St Paul’s 
 
40 
 
 TO THE PHILIPPIANS. 
 
 : = 
 go 
 
 f 
 Sa 
 
 . 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. 
 t 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 Z 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, iii. 22, where the rule 
 
 of St Paul’s writing is stated; 
 and Gal. vi. 11, where an ez- 
 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. iii. 8, for now 
 we live, if ye stand fast in the 
 Lord. It occurs again in this 
 Kpistle, iv. 1. 
 
 Sharing the contest of | Li-- 
 terally, contesting along with 
 the faith. The Gospel is repre- 
 sented as a 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 (cuvaAovrres TH Tice). 
 Elsewhere the individual Chris- 
 tian is the competitor. See 1 
 Cor. ix. 24—27. Phil. iii, 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. xy, 
 30, where St Paul desires the 
 Roman Christians to share his 
 
TIPO> ®IAIMMHSIOTS. 4I 
 
 J , e/ sf > \ Ve \ e and > 
 moNduTeverOe, iva ite ENOwy Kal idwy Umas cite I. 27 
 
 \ ye / \ \ € lod dA / 5) ery 
 aTwy QAKOUW Ta TEP UUWV, OTL OTHKETE EV EVL 
 
 7 a ~ vad val / vo 
 mvevpaTtt, pia Lux cuvabAovvTes TH Tia TEL TOU 
 
 5) t \ N / ? \ CS \ 
 evayyeNlou, Kal py WTUpOMEVOL Ev puNdEVt UO 28 
 
 ~ 5) / e/ \ Pa) b) 
 TWY GVTLKELMEVWY* IjTLS ETTLY AUTOLS EVOELELS aTTW- 
 
 / ¢e ~ 3 \ - \ an 
 AElas, Yuwy O€ TwTHplas, Kal TOUTO amo Ceo: 
 
 own struggle (cvvaywvicacGat 
 pot) in prayer to God. 
 
 The faith of the Gospel] 
 Hither, the jfwith belonging to 
 (revealed wn) the Gospel; or, the 
 farth consisting of (which is) the 
 Gospel. 
 
 28. Scared] The word 
 (xrvpopevor) is peculiar, and no- 
 where else used in Scripture. 
 It is said to be specially applied 
 to the alarm of anwmals, 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. 
 iL 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 (evdeérs) means manifesta- 
 
 tion or demonstration. It occurs 
 also in Rom. iii. 25, 26, and 
 2, Cor: viii; «242. In: 2>‘Thess. i: 
 5 another form (évderyya) 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. vil. 13, of life; in Heb. x. 
 39, of the saving (or rather gain- 
 ing) 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 hasbeen /ostthrough 
 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 
 L977 Acts xvi, 17. 2-Cor. viog. 
 Hpheilcr3. Heb. 014: 
 
 And this| For the phrase, 
 compare Rom. xiil. 11. 1 Cor. 
 vi, 6, 8. Eph, 1.8. It adds a 
 
Ii. x 
 
 42 TO THE PHILIPPIANS. 
 
 . 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 
 strugele 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. or) I say, a proof 
 From God Himself, because suf- 
 JSering 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 
 r Pet. i. 3. Col. iii. 1. &c. For 
 the latter, Eph. iv. 7—16. 
 
 In behalf of Christ] Again 
 there is a broken construction. 
 St Paul begun to say, T'o you it 
 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 (aydv) 
 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 kind 
 of contest is defined by the words 
 let us run prefixed to it. Else- 
 where it is more general. 1 
 Thess. i, 3. 0m Timi, Vi, eae 
 Pim. av.¢7.02 dn lol di te 
 the word for St Paul’s wrestling 
 in prayer for his converts; pos- 
 sibly with allusion to Gen. xxxii, 
 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, ii, 
 
 Se a — 
 
TIPO ®@IAITIIHSIOTS. 43 
 
 e/ 5 / \ e \ ond Py , 
 
 OTL Up éxapicOn TO uTEp XpltaTou, ov povoy I. 29 
 \ > \ - \ \ \ y ~ 
 
 TO ELS AUTOV TWicTEVELY AAA Kal TO UTED auTOU 
 
 , \ \ ~ / c af 
 TATYEW* TOV AVTOV aywva EXOVTES OioY ELOETE 30 
 
 > > \ \ - > / 5) > / 
 
 Ey EMOl KaL vUV akoveETE ev enol. 
 of > , > ~ of 
 
 Et tis ovy mapaxAnows év Xpioro, et Tt 7a- II. 1 
 
 2, having suffered before, and 
 - been shamefully handled, as ye 
 know, at Philippr. 
 
 In me...in me] In my case 
 or person. 
 
 II, 1—r11. ‘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 Jesus Christ is Lord, 
 to the glory of God the Father.’ 
 
 IL. 1. Lfthenthereis| Such 
 is the form of expression. (Com- 
 pare iv. 8, ¢f there is any virtue, 
 dec.) So surely as there is any 
 grace or any blessing in the Gos- 
 pel, I beseech you, dc. In other 
 words, J beseech you then by all 
 the grace and blessing which is in 
 the Gospel. 
 
 Encouragement| This great 
 Gospel word (zapax\yots) 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. 
 Jt 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 
 
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 doing 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 
 into 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 xi. 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/fortfor a different Greek 
 word in the next clause. 
 Comfort} The precise word 
 here used (zapapv6tov) occurs 
 only here in Scripture. With 
 another termination (modifying 
 comfort into comforting) it is 
 found in 1 Cor, xiv. 3. 
 Partnership in the Spirit] 
 Joint participation in (of) the 
 Holy Spirit. For the construc- 
 tion, see ill. 10, partnership in 
 His sufferings. 1 Cor. x. 16. 2 
 Cor. vill. 4. For the thought 
 (though in that passage both 
 
 words have the definite article) 
 see 2 Cor. xiii. 14. 
 
 If any affectvons| If there 
 is any such thing amongst us as ~ 
 Christianaffection and Christian 
 compassion. See note oni. 8. , 
 
 2. Fulfil] This word, in 
 all its forms, 1s 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, dc. 
 
 That ye be| The Greek ex- 
 presses this as the object of his 
 injunction, in order that ye may 
 be, whereas our idiom would sug- 
 gest rather, by being. See note 
 on i. 9. 
 
 Of the same mind] In the 
 four nearly equivalent phrases 
 
 
 
IPOS ®IAIMMHSIOTS. 45 
 
 , > / sl fs / > 
 papubiov ayarns, el Tis KoWwvia mvevmaTos, ei II. 1 
 
 TLS omharyxva Kal oun ippuol, arpa are ae 
 
 77 Xapay, iva TO avTo ppovaire, THY avTHY 
 
 ayarny EXOVTES, ocvywuxot, TO eV Ppovovvtes: 
 
 pacey Kat’ épiGeiay pnd Kata Kevodokiav, ddXA 3 
 
 a / > la € € 
 TH TAaTELVOPpoTUV aNAnXous iY OUMEVOL UTrEp- 
 
 v na 
 EXOVTAaS EavTWr’ 
 
 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 soul] An 
 attempt is made by this render- 
 ing (not wholly satisfactory) to 
 distinguish the with of the Greek 
 (cvvyvxor) from the same 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 Author- 
 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, ke. 
 
 Partisanship| See note on 
 ca ly 
 
 Vainglory| The substantive 
 is found here only in Scripture, 
 
 \ > / 
 Mn Ta €avTwWY EKaTTOL OKO- 4 
 
 and the adjective only in Gal. 
 v. 26. In both places the con- 
 nexion of vanity with discord is 
 strikingly Shown. 
 
 But in 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-for- 
 getfulness, Compare Rom. xii. 
 10, in 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, &e. The root of 
 the word is that mark (cxo7ds) 
 which guides the course of the 
 runner (iii. 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. 
 
 Lach of you...each of you] 
 The each is plural (twice) in the 
 
46 
 
 IL. 4 things, but each of you also at the things of 
 Have this mind in you which was also 
 
 6in Christ Jesus; who, subsisting in the form of 
 
 5 others. 
 
 TO THE PHILIPPIANS. 
 
 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, 
 &e. And this tinge of meaning 
 seems quite suitable here. 
 
 Things...things| Interests, 
 wishes, feelings, &e. : 
 
 5. Have this mind| More 
 exactly, have this thing for your 
 mind (your principle of thought 
 and feeling) in your case, which 
 was (or 7s) also had for His mind 
 (His principle of thought and 
 feeling) inthe cage of Christ Jesus. 
 
 ZThis| 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 («tvat), to be before- 
 hand (irapxev), to begin to be 
 (yiverOar), and the variation is 
 uot accidental. Z’'o subsist (vzxap- 
 
 originally, 
 
 xevv) 18 to be beforehand, to_be 
 to-begin with, to be by nature or 
 If the word says 
 slightly Tess than John i. 1 (im 
 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 a 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 (nop), fa- 
 shion(oxjpa), likeness (opotwpa). 
 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 tt not robbery, makes 
 the clause refer to the preea- 
 estent Christ; He counted it no 
 grasping, no assumption of that 
 
 ep 
 
 a a 
 
TIIPO> ®IAIMMHZIOT. 
 
 ~ ’ \ \ \ € , e/ x 
 TovyTes, a\Na Kal TA ETEMWY EKATTOL. 
 
 47 
 
 rouro LI. 
 
 ~ ~ 3 ~~ e \ 
 dpoveite ev Uuty O Kal €V seep "Incov: os ev 6 
 
 Hopp Qcov vrapywv ice ene a aey HYNTATO 
 
 TO eivat iva Oca, a\Na EavTov EKevwoEV popny Z 
 
 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 (yyyoaT0), 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 wt 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 
 selfabnegation. 2. The Re- 
 vised Version, on the contrary, 
 renders it thought it not a prize 
 (with the margin, ‘Greek, a 
 
 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 (apzaypos 
 not apraypa), and (2) we avoid 
 the appearance of a disparage- 
 ment by Christ Himself of His 
 own equality with God (cownted 
 it 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 
 
 thing to be grasped’), thus mak- ¥ (Job x1. 12) is quoted to show 
 
 ing this clause the transition 
 from the preexistence to the 
 humiliation. I have just so far 
 modified this view as to make 
 the word (apzaypos) 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, 
 
 viding the substance’ 
 
 that no real difference is made 
 by this peculiarity (such as 
 should make it necessary to 
 render the phrase here to have 
 equality of being with God), while 
 possibly the more obvious form 
 (masculine singular) might have 
 seemed to involve a risk of ‘di- 
 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, becoming obedient, even 
 
 (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 him 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 
 poor. 
 
 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). 
 
 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- 
 twral 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. Jn other 
 words, beng born wn 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, 
 
IIPO> ®IAITNIMHSIOTS. 
 
 49 
 
 en 5) / 
 dovAou Aa Pwr, év OuMowpatt advOpu7rwv yevouevos* II. 
 € Sf > 
 Kat oxnjate evpeles ws avOpwros éTareivwoev 8 
 
 \ / , / a / / 
 EAUTOV YEVOMEVOS UTHKOOS MEX pL DavaTou, Pavatou 
 
 Likeness} Rom. viii. 3, God 
 sending His own Son in the 
 likeness of sinful flesh, ke. 
 
 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- 
 mayp.os) 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. Taken cogni- 
 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. 
 per: v.32. 
 
 In fashion| See note on 
 verse 6. This word (cyjua), 
 unlike that rendered form (jop- 
 oy), 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 
 
 VeP. 
 
 Scripture is 1 Cor. vii. 31, the 
 Jashion of this world passeth 
 away. Fora verb derived from 
 it see lil. 21, and the note 
 there. 
 
 Asaman| That is, such in 
 all points as a human being is. 
 Heb. i. 17, at 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 (ramewos) 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, the developement 
 of the spirit of obedience (which 
 was always His) in a series of 
 acts. 
 
 Obedient] It is left to be 
 understood to whom. Just so 
 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, wnto death ; 
 or of obedience, unto righteous- 
 ness. 
 
 4 
 
50 TO THE PHILIPPIANS. 
 
 II. 9 unto death, yea, the death of the cross. 
 
 W here- 
 
 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 (eravpds) crigi- 
 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 eruci- 
 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 (cxavoa- 
 Nov). Gal. v. 11, the stwmbling- 
 block of the cross. Heb. xii. 2, 
 endured a cross, despising shame. 
 While the more attractive aspect 
 is shown in Eph. ii. 16. Col. i 
 20, having made peace through 
 the blood of His 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 (v7ép). 
 Like, we are more than conquer- 
 ors (Rom. vill. 37). Grace did 
 much more abownd (Rom. v. 20). 
 Explained by Eph. 1. 20, &e. 
 fle raised Him from the dead, 
 and set Him at His own right 
 
 —— 
 
 
 
IPOS SIAIMMHSIOTS. SI 
 
 ~ y 
 d€ cTavpov. S10 Kal 6 Geos avTov UrEpuwoer, IT. 
 
 \ / > ~ ne \ e \ o sf 
 Kal EX aNLTaTO auTw TO OVOKaA TO UTEP TaAV OVO- 
 
 x </ > Peg / I ~ ~ / , IO 
 pa: iva év TH 6vouatt Incov wav youu Kaun 
 
 hand in the heavenly places above 
 all rule and authority and power 
 and dominion, ke. 
 
 Granted| Gave as a free 
 oy. See i,> 29. Thé- word 
 (xapi€eo Gar) 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 He is, 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 ail the fulness of the God- 
 head bodily (Col. ii. 9). The 
 expression is equivalent to the 
 more general terms of 1 Pet. 1. 
 
 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 rs 
 to come (in that world of spirit 
 and heaven, of which the full 
 disclosure waits for the Advent 
 of Christ). 
 
 10. That in the name of 
 Jesus| Not at the name. That. 
 in the name of Jesus—within 
 (and not apart from or indepen- 
 deutly of) the revealed being (in 
 person, work, office, and mind) 
 of Jesus—every knee night 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 aswell 
 as all the life of God’s universe, 
 
 Every knee might bend] 
 Three thoughts are here, as above 
 indicated. (1) Submission ; 
 Isai. xlv. 23, L have sworn by 
 myself...that wnto me every knee 
 shall bow. (2) Worship; x 
 
 4—2 
 
BE: 
 
 52 
 
 TO THE PHILIPPIANS. 
 
 10 of beings in heaven and on earth and under the 
 11earth, and every tongue make confession that 
 
 Jesus Christ is Lord, to the glory of God the 
 
 Father. 
 I2 
 
 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 their knees, and wor- 
 shipped the Lord, and the king. 
 (3) Prayer; Eph. ii. 14, Z bow 
 my knees unto the Father...that 
 He may grant you, &e. 
 
 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 lxiii. 9, they shall 
 go under the earth. Luke xxiii. 
 43. Rev. 1. 18, L 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 
 (€£oporo0yeta Ga) is used both in 
 the sense of confession of sin, as 
 in Matt. uli. 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. xy. 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, if 
 thou shalt confess with thy mouth 
 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 wm God, that 
 raised Him from the dead, and 
 gave Him glory; so that your 
 faith and hope might be in God. 
 Rom. xi.’ 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> ®SIAITIIIHSIOTS. 
 
 a 
 
 ’ , \ > / \ / \ 
 EToupaviwy Kal éemiyelwy Kal KaTaxOoviwy, Kat II. 
 
 ~ a 3 / e/ , 
 Taga yAwooa é€EomoNoynontat oTt Kuptos 
 
 Incovs Xpiotos ets do€av Oeov Matpos. 
 
 me) > / 6a / ¢ 
 OTE, AYATHTOL MOU, KAUWS WAaVTOTE UTH- 12 
 
 , \ e > ~ / A 
 KOVGATE, Mi] WS EV TH TapoVoLe pov povor, 
 
 ’ N Con lon on lon , 
 a\\a vuv wokX@ pbaddov Ev TH &TOVoLa pov, 
 
 \ / \ / ni e lan / 
 MEeTa oBou Kal TpPOMOU THY EaVTWY TwWTNPLAV 
 
 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 light 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 in| That is, not 
 as uf 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 stimulus, 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. i. 5, 8. 1 
 Gor xv. 209 Kom. v.'g," ro. 
 
 With fear and trembling| 
 The precise expression occurs 
 three times in St Paul’s Epistles. 
 
 Be 
 
IL. 
 
 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 critical 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- 
 ing and election swre (2 Pet. i. 
 IO). 
 
 13. or it 1s 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 it was very great. 
 
 Worketh in you...to work] 
 This striking combination is 
 lost in the Authorized Version, 
 which renders this one Greek 
 word (évepyetv) by two English 
 ones, worketh in you...to do. 
 Compare Heb. xiii. 21, where 
 in the same way the word do 
 (rovetv) Occurs twice, make you 
 perfect in every good thing to do 
 {His will, doing in us that which 
 
 is well-pleasing in His sight. 
 
 In behalf of His good plea- 
 sure| This may best be taken 
 with the words immediately pre- 
 ceding. oth to will and to 
 work im 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. 1. 11, we pray always 
 Jor you, that our God may...ful- 
 Jil every good pleasure of good- 
 ness (may fulfil in you each par- 
 ticular of that goodness in which 
 He is 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 
 (yoyyvopos) 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? 
 
 
 
IIPO> ®SIAITIMHSIOTS. 
 
 55 
 
 KatepyaCerUe: Oeos yap éotw 6 évepyav év vuiv II. 
 
 \ \ / \ \ > =~ e \ -~ > / 
 Kat To GeNev Kat TO Evepyely UTED THS EVOOKias. 
 
 , ps \ a 
 TAVTR TOLELTE Ywpols YyoyyVvoMwy Kal diadNo- 14 
 
 = 4 , af \ ees ~ 
 yiouev, wa yevnoGe apeuTTo Kat akepatot, 15 
 
 / a Sf 4 a a \ 
 TEekva Qeov auwua pewov yeveas okKOoOALas Kal 
 
 Matt. xx. 11, they murmured 
 against the goodman of the house. 
 Luke v. 30. John vi. 43. Acts 
 wi de. 2) Cor. X,.. 10.’ J ude 16, 
 these are murmurers, complain- 
 ers, &e. 
 
 Disputings| The exact ren- 
 dering of the word (dtadoyrpo/) 
 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 wm your 
 heart? (2) 1 Tim. i. 8, without 
 wrath and dispute. The second 
 of the two senses predominates 
 in the text. 
 
 15. Lhat ye may be] This 
 is one of many cases in whicha 
 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 (axe 
 patos) comes to mean simple, 
 guileless, innocent 1n character. 
 In the two other places of its 
 occurrence in Scripture 1t stands 
 in contrast (yet in combination 
 also) with the two words for 
 wise. Matt. x. 16, wise (ppovijor) 
 as serpents, andharmless as doves. 
 Rom. xvi. 19, wise (codovs) unto 
 that which is good, and simple 
 unto that which is evil. 
 
 Without blemish] Tiis isa 
 word of frequent occurrence in 
 the Septuagint Version of Le- 
 viticus and Numbers (first in 
 Exod. xxix. I) 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. 
 Epbot 4. :¥.275.Cok1 223: Heb. 
 ix. 24, who through the eternal 
 Spirit offered Himself without 
 blemish unto God. 1 Pet. i. 19, 
 as of a lamb without blemish 
 and without spot. Rev. xiv. 5. 
 
 A crooked and perverse gene- 
 ration| ‘The expression comes 
 from the song of Moses, Deut. 
 
iT; 
 
 56 
 
 TO THE PHILIPPIANS. 
 
 15 perverse generation, amongst whom ye appear 
 16 as lights in the world, presenting a word of life, 
 that I may have whereof to glory 1 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; 
 L would have you (ye ought) to 
 appear. The mood of the verb 
 is ambiguous (indicative or im- 
 perative). The voice (haivecbe, 
 not daivere) does not admit the 
 rendering to shine (John i. 5. 
 r John ii, 8. &e.), but is that of 
 Matt. 1. 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, 
 
 Lights| Luminaries, givers 
 of light. The word (dworyp) 
 occurs but twice in the New 
 Testament; here, and in Rey. 
 xxi. 11, her light (the luminary 
 of her, the light whieh she gave) 
 was like unto a stone most pre- 
 cious. In the Septuagint it is 
 the word used in Gen. i. 14, 16, 
 Let there be lights...God made 
 two great lights. 
 
 In the world| The absence 
 of the definite article in the 
 Greek gives the sense in @ 
 (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 Gor 
 v. 19. The world (xdopos) in 
 
 ee 
 
 St Paul’s view here is that uni-_ 
 
 verse of mankind which is as 
 yet outside the Gospel. See 1 
 Cor. xi. °32. , Hph.ii2; gee 
 John v. 19. , 
 16. Presenting| The word 
 (éréyew) 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 | 
 
TIPOS) &IAINIMHSIOTS. 67 
 
 dvecTpaupevns, ev ois paiverbe ws Pwotnpes II. 15 
 
 > i. / rt 3 P > / 
 éy Koouw, NOYov CwHs ETEYOVTES, Els KaVXNMa 16 
 
 2 \ > c / on Sf ? > \ gf 
 €uol Eis 1puepav Xpiorov, OTe ovK Els KEVOV Edpa- 
 
 5) \ é] \ / \ > \ / 
 {Lov OUOE Els KEVOY EkoTIaw@a. GANA EL Kal OTEVOO- 17 
 
 all who will take it. In Hum 
 was life, and the life was the 
 light of men (John i. 4). 
 
 A word of life| A divine 
 utterance having for its 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. John't Ae AV. 14. V. 24, 
 AO. Vi. 33, STi X. To, XVI 3..&6. 
 
 That I may have| Titepall 
 unto (so as to form) a subject of 
 glorying for me unto (against, 
 in 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. 1. 14, we are your glory- 
 ing, even as ye also are (or shall 
 be) owrs in the day of our Lord 
 Jesus. 1 Thess. il. 19, what is 
 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. 
 1 25)\ See ne Liv, 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, im vain. 1Thess. iil. 5. 
 
 Ly. Nay, ff \ Nay, Get 
 not only run and labour but 
 even give my very life-blood wm 
 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 IT am even poured| Not 
 if I should be, but if 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. 
 Xxiil, 13, &e. (the feasts of the 
 Lord), Num. vi. 17 (the Naza- 
 rite’s offering), xv. 4, &c. (free- 
 will offerings), xxvii. 10, &e. 
 (sabbath, new moons, passover, 
 firstfruits), xxix. 6, &c. 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 
 (1 Pet. ii. 5), or of the body 
 (Rom, xil. 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 wnto 
 the Gentiles, ministering (in sa- 
 erifice) the Gospel of God, that 
 the (my) offering up of the Gen- 
 tiles might be acceptable, ke. 
 And ministry| This word 
 (Acctovpyia) was appropriated 
 in Attic usage to those expen- 
 sive public services which the 
 
 richer citizens undertook for the 
 benefit or entertainment of the 
 people. It and its cognate forms 
 occur about 140 times in the] 
 Septuagint, and are specially 
 applied to the priestly ministra- 
 tions (Exod. xxviii. 35. Dent. x, 
 8. 1 Sam. ii. 11. &c.). 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 officeating 
 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 nothing 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 PIAINMHASIOTS. 
 
 59 
 
 > \ aS / \ , ca / 
 par ért tH Ovoia Kal NerTOupyia THs TioTews LI. 
 ‘ 
 
 UMM, Yaipw Kal cuvyaipw maow vu. TO E18 
 ~~ \ / 
 QUTO Kal Upels YalpETE Kal TUVYAIPETE [OL. 
 > a \ > / 5) ~ / y 
 EAmiCw de év Kupiw ‘Incou Tirobeov Tayews 19 
 
 , Ce e/ 5) \ > > \ \ \ 
 meurvat UMiV, va Kayw evuyo yvous Ta 7eEpl 
 
 an attempt to express this con- 
 struction. (1) J/ave the same 
 joy that I have; and (2) have 
 the same fellow-joy with me that 
 I have with you. 
 
 t9—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, Jn 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 tpas) of verse 25. For the 
 dative you, compare 1 Cor. 1v. 17, 
 for this cause I sent you Timo- 
 theus...who shall remind you, ke. 
 
 I also| Taken literally, it 
 would mean J as well as you. 
 But this literal sense sometimes 
 requires to be modified into [ 
 on my part. See, for example, 
 Eph. 1.15, wherefore I also. Col. 
 1. 9, for this cause we also. 
 
 May be of good courage) A 
 word (evyvyxo) used only here in 
 the New Testament. In 1 and 
 2 Mace. forms of the same com- 
 pound occur in the sense of 
 spirit or cowrage. 
 
II. 
 
 60 
 
 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 im this, that, as 
 a child serves a father, so he served with me in 
 
 3 aid of the Gospel. 
 
 Him then I hope to send as 
 
 soon as ever I shall clearly see how it is with me: 
 24and 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 
 Tepl vwv). So in the next verse. 
 Shght variations of the phrase 
 are found in verse 23 (ta 7ept 
 ewe) and i. 12 (ra Kat eye). 
 
 20. I have no man| We 
 do not know who were with St 
 Paul at this moment. Timo- 
 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 quzte 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 (icdvyxos) 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 (icotipos, 
 equal in value) in 2 Pet. i.1. The 
 common rendering, dikeminded, 
 exchanges the idea of equality 
 for that of similarity. 
 
 True| Genuine, as opposed 
 to spurious. Compare iv. 3, true 
 yokefellow. 2 Cor, viii. 8, the sin- 
 cerity of your love. 1 Tim.i. 2, 
 my own son. Tit. 1. 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 seek his own, but each his 
 neighbour's good. xili. 5, seeketh 
 not her own. 2 Cor. xii. 14, [ 
 seek not yours, but you. Col. 
 ui. 1, seek the things above. St 
 Paul’s two characteristic words, 
 to seek (€nreiv) and to mind 
 (ppovetv), represent severally the 
 aim of the lite and the spirit of 
 the life. 
 
 The things of Jesus Christ} 
 His interests, the things which 
 He has m: ade His own in ‘tak- 
 ing upon Him to deliver man,’ 
 Isai. li. 10, 11, the pleasure of 
 the Lord shall prosper in His 
 hand ; He shall see of the travail 
 
TIPO> ®IAITMIMTHSIOTS. 
 
 61 
 
 ¢ ~ > a \ af > / e/ / 
 UMM. OVdEVa yap Exw icoWvyor, baTIs yyynoiws II, 
 
 A \ e ~~ / 
 TH TEPL UMMY MEPLUVNOEL. 
 c ~~ nq \ ~ rat 
 EavTwY CyTovoWw, ov Ta Xpiorov “Inco. 
 
 e / \ 
 Ol TAVTES YP TA 21 
 
 \ 
 THY 
 
 \ \ % o- / c/ e BP 
 O€ OOKLMHY QAUTOU YLYWOKETE, OTL WS TAT pl TEKVOV 
 
 \ > bak: / > \ ’ / 
 Guy E“ol EOOUVAEVG EV Els TO EVayyeALOV. 
 
 TOUTOY 23 
 
 \ > ? , / ! e aN ? / \ \ 
 Mev ouv €ATICwW TEUVaL Ws av apidw Ta TeEpl 
 
 > 4 ae - / NS , / \ ? \ 
 EME €EAUTHS meTrowa o€ év Kupiw OTL KQL AUTOS 24 
 
 / ? / 
 Tayews eN€vooMal. 
 
 of His soul. 
 
 22. Lhe proof of him| That 
 is, what he is you can see by 
 this proof, namely, that, dc. 2 
 Cor. 1. 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 im 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 1. 5. 
 
 23. Him then| The Greek 
 by an anticipative particle (jév) 
 
 avaykaiov 6€ rynoapny 25 
 
 places this verse in contrast with 
 the next—Tuimothy’s coming 
 with his own. 
 
 As soon as ever] Literally, 
 
 Sorthwith 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 
 
iat 
 
 62 
 
 TO THE PHILIPPIANS. 
 
 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 [ 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 aorist (corre- 
 sponding to the epistolary im- 
 perfect in Latin). The English 
 idiom makes this either the pre- 
 sent (/ think), or the perfect (J 
 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 menistry. The more 
 sacred sense of the word (Ae- 
 toupyds) 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 un- 
 usual particle (ézedy) with St 
 Paul, only used by him (besides) 
 in the first Epistle to the Corin- 
 thians, where it occurs four 
 times. 
 
IIPOS ®IAINMHSIOTS. 63 
 
 ; > \ 
 ‘Exadpocitov tov addedpov Kai cuvepyov xa II. 
 GvvoTpaTiwTyy jou vuwov b€ admooTOXNOV Kal 
 AetTouvpyov THs xpEias pou Téuryat mpods Vmas? 
 
 5) \ 5) > 5) rs e ~ \ . 
 
 é€re.oy) emitolwy nv wavtas vmas Kal aodn- 26 
 n~ / yf e/ .Y / \ 
 
 povwy dwoTt aKovoate OTt noOevnoev. Kal 27 
 
 \ , A / \ 
 yao noevnoev tapatAioiov Oavatov: dda O 
 
 \ 3 zr / \ \ lA 3 \ 
 Ocos 7nAEnoEVY aVTOV* OUK avTOY OE Povoy, dAXa 
 
 \ , / e/ \ , 9 \ / a 
 Kal €Me, tva un NUTNHV ETL AUTTHV TXW. C7Ov- 28 
 
 / Dy os igh ws) 8 “/ Oo / aE UN 
 OaloTEpws OUV emeuna AUTOV, lVa LOOVTES QUTOV 
 
 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 
 |(adnpovav) 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 surfeit 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. Lor...indeed] Literally, 
 Jor also. Not only had you 
 heard it, but it was true. 
 
 Very nigh unto] An un- 
 usual word (zaparAnovov), mean- 
 ing literally alongside near, so 
 near as to be by the very side 
 of the thing or person spoken of, 
 In Heb. ii. 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 
 as far, far better. 
 
 28. L have sent] Or, I send. 
 No doubt Epaphroditus carried 
 the letter. 
 
 Hagerly| Luke vii. 4, they 
 besought him earnestly. 2 Tim. 
 1.17, he sought me diligently. 
 
 Ye may be glad again| Ye 
 may recover cheerfulness. The 
 
 bo 
 
 Un 
 
II. 1 
 
 64 TO THE PHILIPPIANS. 
 
 IL. 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, in the Lord, 
 worthily of the samts. ‘The 
 other sense of the word (zpoo- 
 déxea0ar), to expect, is more fre- 
 quent in Scripture (Mark xv. 
 43. Luke ii. 25. Tit. 1. 13. &e.), 
 but would be out of place here, 
 as the letter and Epaphroditus 
 would arrive together. 
 
 In the Lord| As above, i. 
 $27 ip 10, 2A 
 
 Such men| 1 Cor. xvi. 16, 
 18, that ye also submit your- 
 selves to such men...acknowledge 
 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 
 (evtuuos) as in its root (tpn). 
 Luke vil. 2, a certain centurion’s 
 servant, who was valuable to him 
 (ov held in honour by him). 1 
 Pet, 11,:4,16,.7. Col, an j23t 
 
 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 265, 
 L paphroditus. 
 
 Drew nigh even unto death] 
 The Greek is peculiar. ven 
 unto is literally up to, to the 
 extent of (wéxpt). So that the 
 construction would seem to be, 
 He drew nigh (death), wp to (to 
 the very verge of) death ttself. 
 See note on verse 7, Lven unto 
 death. 
 
 Drew nigh...having put] The 
 two acts are not contemporane- 
 ous. //aving put his life in 
 
TIPOS ®IAINMHSIOTS. 
 
 65 
 
 ~ > > S , 
 Tad YapnTEe Kayw dAUTOTEpOS w. mpoadexeobe IT. 29 
 ovv avtTov év Kupiw pera macns xapas* Kal ToUs 
 
 / > , sf c/ \ Vy 5k , 
 ToLOUTOUS EVTipmOUS EXETE? OTL Ola TO Epryov Kupiou 30 
 , / »/ / ~ 
 Méxpt Cavatou iryyioev, TapaBorevoapuevos TH 
 e_ ‘ef > / \ € al e , ~~ 
 Wuxi iva avarAnpwon TO UMw@V VOTEPHMA THs 
 
 mpos me NELTOUpYias. 
 
 To Aowrov, ddedoi pou, yaipere év Kupio. III. 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 wm 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 (zapafov- 
 Nevoapevos) gave the feebler 
 sense of having counselled amiss 
 Sor 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 
 
 4 oe 
 
 that which was lacking on your 
 part they supplied: for they re- 
 Sreshed my sprrit, and so yours. 
 
 Ministering| See notes on 
 verses 17 and 25. 
 
 IIT. 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 this 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 
 
 means farewell in 2 Cor. xiil. 
 1z. 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. v. 16. 
 
 Inthe 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 wt is 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. 
 
 TO THE PHILIPPIANS. 
 
 III. 1 To write the same things unto you, to me is not 
 2 irksome, and for you it is safe. 
 
 Beware of the 
 
 And thus, instead of imagining 
 a breach of continuity at this 
 point, a pause, a surprise, anda 
 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 
 (d«vnpos) means slothful. And 
 so in Acts ix. 38 the cognate 
 verb (oxvetv) 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 
 
TIPO> @PIAITNIWASIOTS. 
 
 67 
 
 \ 5) \ , Gr te b) \ \ 2 > / oa 
 Ta aUTAa ypadely Viv Euoe Mev OUK OKYNpoY, Vuty IIT. 1 
 
 Oc arpanes. 
 
 lA A tf 
 BAeézete Tous kuvas, 
 
 proselyte, incorporated late in 
 lite 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- 
 
 , \ \ 
 BAErwEeTE 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 
 called 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 
 (ard) expresses the avoidance 
 which is here ¢mplied. 
 
 The dogs| Thus the term of 
 reproach usually applied by the 
 Jew to the Gentile (see Matt. 
 xv. 26) is here turned upon the 
 
 i—=2 
 
68 
 
 TO THE PHILIPPIANS. 
 
 III. 2 dogs, eas of the evil workmen, beware of the 
 
 3 concision. 
 
 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, I 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. 11. 12). 
 
 Evil workmen| Not exactly 
 in the sense of evi/doers, but in 
 that of labourers (Matt. ix. 37. 
 xx, 1. James v. 4) or craftsmen 
 (Actsxix.25)who, eitherthrough 
 incapacity or malice, spoil and 
 ruin their work. Compare 2 
 Cor. xi. 13, such men are false 
 apostles, deceitful workmen, trans- 
 forming themselves mnto 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 
 (karatowy) intended as a con- 
 temptuous travesty of circuwm- 
 cision (mepttopy). 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 
 shamefulthan honourable. 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. i. 7, &e. Eph. 
 ae 
 
 3. Wel] We Christians are 
 the real circumcision. For the 
 expression, see the above note. 
 And for the thought, compare 
 Rom. i. 29. Gal. iii. 7, 29. vi. 16. 
 
 Who worship by the Spirit of 
 God| The received text reads, 
 Who worship God (ca) in sprrit. 
 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.\ X21 Aaa 
 the Spirit of God is spoken of as 
 the instrument of the worship ; 
 by His presence, agency, grace, 
 and inspiration. 
 
 Worship| The term (Aa- 
 tpeve), 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 is...the 
 service (of God). Heb. ix. 1, 6, 
 
 4 
 
 Pr. 
 4 
 * 
 Z 
 
TIPO> PIAINIMIHSIOTS. 
 
 > , , \ / 
 epyatas, BEewETE THY KaTATO-NV. 
 
 69 
 
 ’ ¢ lA / al / 
 ETMEV 1) TEOLTOUN, OL TWVvEVMaTL CEeov NaToEVOYTES 
 3 
 
 \ y ~ io \ p) 
 Kat Kavywmevot €y Xpiotw “Inoov Kal ovK ép 
 
 / Ne57 
 Gapkt memoWoTes* Kaimep éyw Exwy TeTolOnow 4 
 
 \ > 4 
 Kal €V OAPKL. 
 ? / > \ ae 
 €y GapKl, eyw pmaddAor: 
 
 ordinances of (divine) service... 
 the priests go in 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 xxvil. 23, God, 
 whose I am, whom also I serve. 
 Rom. i. 9, God, whom I serve 
 in my spirit in the Gospel of 
 His Son. 2 Tim. i. 3, God, whom 
 T serve from my forefathers in a 
 pure conscience, 
 
 And glory in Christ Jesus] 
 To glory or triumph (Kavyao 6a) 
 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.” 42, which he quotes more 
 than once. 
 
 And trust not in flesh| Flesh 
 is the antithesis of spirit in all 
 senses. Thecontrastruns through 
 all St Paul’s Epistles, though it 
 
 sf ~ x / 
 €l Tis OoKet a@AXos e7obevat 
 
 TEPLT OM OKTANMEPOS, 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 if 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 impersonal use of the 
 same verb (doxeiv), and to be 
 equivalent to thinks it good or 
 right to do so. 
 
 5. Circumeised 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, 
 
 nets yap III. 3 
 
7O 
 
 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 daw 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 he combines the varying ex- 
 pressions, passages in which he 
 contrasts them, passages 1n which 
 he uses one or uses another, and 
 it is seldom, if ever, impossible 
 to track him. Here, as to daw— 
 as regards the revelation of 
 duty, whatever i 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. xxii. 6, lam a Phari- 
 see, the son of Pharisees. Xxvi. 
 5, after the strictest sect of our 
 religion I lived a Pharisee. 
 
 6. As to zeal, a persecutor| 
 Acts xxil. 3, 4, being zealous 
 for God...for I persecuted this 
 way unto the death. Gal. i. 
 13, 14, J persecuted the Church 
 of God, and wasted 1it...being 
 more exceedingly zealous for the 
 traditions of my fathers. 
 
 A persecutor of the Church] 
 t Cor. xv. 9, because I perse- 
 cuted the Church of God. Gal. 
 i. 23, our former persecutor. 
 
TIIPOS ®IAIMMHSIOTS. 71 
 
 ex yevous “Iopand, pudrs Benapueiv, EBpaios é€ IIL. 5 
 "EBpaiwy, Kata vouov Papivaios, Kata Cidos 6 
 
 / \ > / \ / \ > 
 OlwKWY THY ExKAnolay, KaTa OiKaLooUYHY THY éV 
 
 fs U ’ 
 VOMW YEVOMEVOS GUEUTTTOS. 
 
 The Church| From _ the 
 classical use of the word (ékxAn- 
 gia) as the assembly of adult, 
 freeborn, legitimate citizens, 
 through the application of it in 
 the Septuagint to the congrega- 
 tion (or gathered people) of /s- 
 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. 
 igye2. or¢,,Col;, 1.18, 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 
 ib Tk XLV S12 3529, dc, om, 
 viene, 1 Cor) xi; +16. ce.) 
 (3) the local Church actually 
 assembled for worship, as 1 Cor. 
 x1. 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. 10, IJ, 
 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 
 
 \ e/ O 
 aN\Xa ata nv pot 7 
 
 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, [ 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 sucha 
 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 
 Jound occurs just below (verse 9) 
 with so important and emphatic 
 a 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 gain to 
 the side of loss. 
 
 Have counted) 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 1s better than to antici- 
 pate verse 8 by the interpre- 
 tation, for the sake of gaining 
 Christ. 
 
 Loss| The word (nia) 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, injury 
 (uBpis, 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 (pev 
 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, thou 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 is corrected as wnade- 
 quate, St Paul has spoken (verse 
 7) of (1) certain 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, I also 
 or ever 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. 
 
IPOS @IAIMMHSIOTS. 73 
 
 Képon, TavTa ijynuar cia Tov Xpiotov Cymiav. IIT. 7 
 
 5) | \ ‘z ee ~ / / > 
 adANa Mev OUY YE Kal nyoumat TavTa Cymiay Elva 8 
 
 / ~ / Pees cod 
 dia TO UmEpexov THs yywoews Xpiotov “Inoov 
 
 ~ / Fee \ / ? / \ 
 tov Kupiov mou, ov ov Ta TravTa ECnmwOny Kat 
 
 iryouma: oxuBara va Xpiotov KEeponow 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- 
 jliction. So here, for the sake of 
 the surpassing thing of (consist- 
 ing 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 is 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 7s 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, J was sentenced to the 
 loss of (eCynprwbyv). 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, of he gain the whole 
 world, and lose or forfeit (be 
 sentenced to the loss of) his own 
 sey, “£. ‘Corp aie B5..- ‘a0 Cor, 
 Vii. 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 (J suffered the loss) to the 
 continually repeated act of the 
 present (and do count). 
 
 Refuse] The doubtful deri- 
 vation of the word (cxvPada) 
 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 sufter- 
 
 That I might) Or may; 
 according as we make it depend 
 more upon suffered or upon 
 count. 
 
 Gain Christ} The single 
 item replaces a// 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 wn- 
 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. 
 
 9. 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.), so 
 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 is 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 wn it; literally, which ts 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. iil. 21, &e. 
 mig 
 
 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 (éri 7) wiorer) which was 
 absentaboveinthe words through 
 Saith (dia miotews) ti Christ. 
 For the preposition (éz/) com- 
 pare Matt. xvi. 18, on this rock 
 L will build my Church. Eph. 
 ii. 20, built upon the foundation 
 of the Apostles and Prophets, &e. 
 The righteousness which has 
 God for its Author rests upon 
 
TIPOS ®IAIMMAHSIOTS. 
 
 75 
 
 cOw év avTw, py eyoy éuny Otkaocuvyy tiv éx III. 
 Pp Dy Mn EX fo 
 
 / \ \ \ / a \ > 
 vosov, GANa THY Ola TiaTEws XpioTov, Ty EK 
 
 ~ / \ ~ , ~ ~ > \ 
 cov cikatoouvny ETL TH TLTTEL* TOU Yvw@Vvat avTOY 10 
 
 \ \ / ~ ? / 2 = \ 
 Kal THY OUVaLY THS dvVaTTAaTEWS AVTOU Kal KOl- 
 
 the basis of the faith, that is, 
 the Gospel. 
 
 to. To know Him] It 
 seemed desirable to mark thus 
 the change of construction here 
 from the form, that I might, &c., 
 of verses 8 and g, into the equi- 
 valent phrase, for the (purpose 
 of ) knowing, ce. 
 
 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 
 fim, or (2) the power with which 
 resurrection invested Him. The 
 former interpretation might 
 claim the support of Eph. i. 18, 
 &e., that ye may know what ts 
 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 reswrrection-power. 
 See Rom. xiv. 9, to this. end 
 Christ died, and lived (again), 
 that He might be Lord both of 
 
 the dead and living. 2 Cor. xii. 
 9, that the power of Christ may 
 rest (tabernacle) wpon me. Rev. 
 1.18, J was dead, and, behold, 
 I am alive for evermore, and I 
 have the keys of death and of 
 Hades. 
 
 And partnership in| It is 
 dificult 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- 
 nership. The two particulars 
 are inseparable. To know the 
 one is to know the other. His 
 resurrection-power aud passion- 
 fellowship. 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 so through Christ abounds 
 also our encowragement. iv. 10, 
 11, always carrying about im 
 the body the putting to death of 
 Jesus, that the (risen) life also 
 of Jesus may be manifested im 
 our body, dc. 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. ro ings, 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.2 Rom. vi. 3, &e. 
 we were buried with Him...into 
 death...we have become united 
 (made of one nature) with the 
 likeness of His death...we died 
 with Christ...reckon yourselves 
 to be dead men with regard to 
 sin, ke. 
 
 11. Jf by any means| St 
 Paul speaks of it as a difficult 
 attainment. Matt. xix. 26, with 
 men this is impossible. The con- 
 nexion of this clause with the 
 preceding has an exact parallel 
 in Rom. vii. 17, tf so be that 
 we suffer with Him, that we may 
 be also glorified with Him. 
 
 I shall| Or, I might; for 
 the form of the verb is ambigu- 
 ous between the indicative (fu- 
 ture) andthesubjunctive (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 (e¢ 7ws) are found with 
 an wmnquestionable 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 ei), of 
 so be I may apprehend. The 
 combination, if 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. I. Xviil. 
 19. &c.). St Paul employs it 
 figuratively (as in the text) in 
 Eph. iv. 13, tl 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 (eavacra- 
 ots), 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- 
 
TIPOS SIAIMIMHSIOTS. 77 
 
 vwviay TabnuaTwv avtov, cuvppoppiCouevos Te III. 10 
 
 / ~ yl / > \ 
 OavaTw avTou, €l Tws KaTaVTHTW Els THY €€a- 11 
 
 tn \ ~ 
 VaTTACL THV EK VEKOWY. 
 
 > e/ > / 
 ovxX OTL 6n EXaPov 12 
 
 a\ »/ / / \ > \ ? 
 nH 70n TETENELW UAL’ Olwkw O€ €l Kal KaTadtaBw 
 
 surrection. It is the reswrrec- 
 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 Greek word in the ac- 
 companying clause, 
 
 fecewed| The thing to be 
 received is implied, not express- 
 ed; as in Luke xi. 10, every 
 one that asketh receiveth (under- 
 stand, the thing asked). Here 
 
 we may supply, the ultemate 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- 
 tectly qualifying for an assigned 
 work, whether by consecration 
 (Heb. vil. 28) or experience 
 (Hebei. 100, ug), 06. (2) OF 
 bringing into a satisfactory state, 
 whether of spiritual peace (Heb. 
 Vil. 19. 1X. 9. X. 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 (duiKw) 
 is commonly transitive, to pwr- 
 sue or follow after (as in Rom. 
 
Lt, 
 
 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 [ do—forgetting those things which are 
 behind, and reaching forth toward those things 
 14 which are before, I press on, with the mark in 
 
 iz, 90. Xil 12, XIV. £0. ac.), 200 
 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 
 (ei with asubjunctive), of which 
 only some two other examples 
 (1 Cor. xiv. 5. 1 Thess. v. 10) are 
 found in St Paul, seems to re- 
 quire some emphasizing of the 7f. 
 
 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 
 uuh 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 6) 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 
 iv. Io, 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. 
 IL 15. Vi. a. Tt “Thess. yee 
 brethren, pray for us. 
 
 I do not yet reckon myself] 
 The J and myself are both em- 
 
TIPOS ®IAITITIHSIOTS. 
 
 Ep w Kal KaTeAjupény vo Xpistov “Incov. III. 12 
 
 79 
 
 5 / \ \ Sf / 
 adeApol, eyw euavtov ovTw oYyiComat KaTeEl- 13 
 
 A , \ \ > , > / 
 Andévats ev d€, Ta pev OTTITW €mtNavGavoevos 
 
 _~ Ny sf. > / \ \ 
 Tois Oe EumpooUev ETEKTELVOMEVOS KATA OKOTOY 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 
 Tam 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 
 Mis 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. With the mark in view| 
 Literally, according to (by the 
 rule of) a certain mark or ob- 
 ject, 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 recewes the 
 prize. The word is formed from 
 that which means wmpire (Ppa- 
 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 PHILIPPIANS. 
 
 14 view, unto the prize of the high calling of God 
 
 in Christ Jesus. 
 we 
 
 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 is 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. lil. 1, 2, 
 seek those things which are above, 
 dc.) Equivalent to the heaven- 
 ly calling of Heb, ili. 1. (See 
 Acts il. 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. 1. 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. xxii. 3, sent 
 Sorth 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. vii. 30. &e.). 
 
 In Christ Jesus} God’s eall 
 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 us be 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. 
 il. 6, but we speak wisdom among 
 (in the judgment of ) the perfect. 
 The choice of the word in thetext 
 
TIPO ®IAIMWHSIOTS. 8 
 
 diwKkw eis TO BpaBEtov THs dvw KAnoEWSs TOU Beou III. 14 
 
 ev Xpio Tw “Inoov. 
 
 e/ EX / - ~ \ A 
 Ooot ovy TENELOL, TOVTO PoovwmEVv* Kal EL TLS 
 ¢ , ~ \ lod e \ t a ’ / 
 ETEPWS PoovetTe, Kal TOUTO O eos vELY aTToOKaNU- 
 \ > 7 2 / io L) ~ cod 
 We. mAnv eis 0 €P0acayev, TH AUTH TTOLYELY. 16 
 
 suggests the question whether 
 perhaps there was some leaven 
 of self-conceit among the Philip- 
 plans, requiring to be reminded 
 that true perfection has for one 
 at least of its characteristics a 
 sense of imperfection (J 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, ifin 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? 
 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. 
 
 feveal| All spiritual reali- 
 
 Vi 12s 
 
 The latter is best, and 
 
 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 o, &e., 
 things which eye saw not...unto 
 us God revealed (unveiled) them 
 through the Spirit, &e. 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 
 use 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 vii. 18, whosoever 
 hath, to him shall be given, &e. 
 
 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 hes be- 
 hind of the life. The nicety is 
 
 6 
 
III. 
 
 82 
 
 17 
 
 TO THE PHILIPPIANS. 
 
 Be ye imitators together of me, brethren; and 
 
 mark them that so walk even as ye have a pattern 
 
 18 in 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- 
 ve) is properly to anticipate 
 (1 Thess. iv. 15, shall not anti- 
 cipate them that are fallen a- 
 sleep); and so (1) to arrwe 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. 
 At) 
 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 
 ditference 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 1s 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 (zepizareiv) 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 
 (orovxetv) 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, de. Gal. v. 25, of 
 we live by spirit, by spirit let us 
 also walk. vi. 16, as 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- 
 mies 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 
 thoughtandtheiraffection. 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.’ 
 
TIIPOS ®@IAITINHSIOTS. 83 
 
 Luypipntat pov yiverbe, adedot, cat oxo- III. 17 
 
 ~ \ e/ - \ of 
 7eElTE* FOuUS OVUT®@ TEALTTATOUVTAS Kabws EX ETE 
 
 / -~ 
 TUTTOV 1[Las. 
 
 \ ~ eA 
 TOoNNOL yap TeEpiTaTovaL, ous 18 
 
 / af ei jw ~ \ \ / , 
 To\NaKis EXEyouv Upiv, vuy O€ Kat KAaiwy EYyw, 
 
 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. 
 Bn. Mie . t Ehess. 2, 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, wm- 
 tate not that which is 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 vili. 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- 
 
 ness of life. 
 
 Pattern| The literal sense 
 of the word (ruzros, type) is seen 
 in Acts vil. 44 (from Exod, xxv. 
 40), that he should make wt 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. lil. 9. 1 Tim. iv. 12. 
 Tit, 1, 7.. © Pet, v.32) or people 
 (1 Thess. 1. 7), are types (models 
 Jor wmitation) 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, ‘or 
 many walk otherwise, as enenies 
 of the cross. But the parenthe- 
 sis (of whom I often spoke to you, 
 dc.) interposes, and modifies the 
 following clause. 
 
 Spoke| Used to speak when 
 I was with you in my several 
 Visits. 
 
 6—z2 
 
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,\418. @ Cor x1. 
 2-7, Gal yo 12, 1%; VE 13, 
 14). But it isclear 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 in 
 mind, because still living in 
 wicked works (Col. i. 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, if it 
 (the land) beareth thorns and 
 thistles, it is rejected, and nigh 
 unto a curse; whose end is to 
 be burned. 
 
 Destruction| See note on i. 
 28. ‘The word is the keynote of 
 2 Pet. ii. Lalse teachers, who 
 
 shall privily bring in heresies (or 
 sects) of (doomed to) destruction... 
 bringing upon themselves swift 
 destruction ... their destruction 
 slumbereth not (verses 1 and 3). 
 
 Whosz god is| 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- 
 nariness even more than of sen- 
 suality. Compare 2 Pet. ii. 3, 
 in covetousness shall they with 
 Seigned words make merchandise 
 of you. Soin Tim. vi. 5, sup- 
 posing that godliness is @ means 
 of gain (compare verse 3, ¢f any 
 man teaches a different doctrine). 
 Tit. 1. 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 
 (d0€a), used (1) in the Septua- 
 gint tor the visible light of God’s 
 presence (in the tabernacle, tem- 
 ple, &c.), and (2) in ordinary 
 
TIPOS ®IJAINMHSIOTS. 
 
 \ 5) \ ~ rod an an ° 
 Tous €xGpous TOV GTavpov To’ Xpiotou* wy To III. 19 
 
 85 
 
 , , Gi ¢ \ , 
 TéNOs amrwrela, wy 0 Oeos 4 KolNia, Kal 7 doga 
 
 > “ > f lo e \ i - 
 EV TH ALTXUYN AVTWV, OL Ta ETTLYyELA PpovouyTes. 
 
 ra ~ \ f > ~ e > 
 nuo@Vv yap TO TOALTEUUA Ev OVpavots VrrapyeEl, EF 20 
 
 oy \ “~ > / / > lon 
 ov Kal owTipa ameKdeyoueba Kupiov “Incouv 
 
 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 imaginary 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. 
 
 Mind| Have as their one 
 subject of thought and their one 
 object of affection. The word 
 (fpovety) is characteristic of this 
 Epistle and of that to the Ro- 
 mans. 
 
 Earthly things} James iii. 
 15, nota wisdom descending from 
 above, but earthly, &c. In Col. 
 ili. 2 St Paul uses the resolved 
 form, set your mind on the things 
 that are above, not on the things 
 that are upon the earth. 
 
 20. Lor| 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 (roXirevya), 
 which is properly a thing done 
 as @ citizen, and so an act, 
 Junction, or department, of the 
 citizen-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 1. 27, lwe your citizenship. 
 And for illustrations of the 
 thought see Gal. iv. 26. Heb. 
 xl. 10, 16, the city which hath 
 the foundations, kc. xil. 22, ye 
 are come to...the city of a living 
 God, the heavenly Jerusalem. 
 SAIL... TAs. EVOV Te hoe ee: Se 
 We. 
 
 Is already| See note on ii. 
 6, Subsisting. It is the same 
 word (vzapxet). Our citizen-life 
 ais already (is to begin with, is as 
 the basis and groundwork of all 
 thought, feeling, and action) in 
 heaven, where Christ is. See 
 Eph. i. 3. i. 6, Col, i. 1—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 
 
1¥ ct 
 
 _ 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 (az7rex- 
 dexoue9a), suggesting intense 
 earnestness of expectation. Rom. 
 Vili. 19, 23,25. 1 Cor. i. 7, wait- 
 ing for the revelation (unveiling) 
 of our Lord Jesus Christ. Com- 
 pare Heb. ix. 28, to them that 
 watt 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. vill. 23, wait- 
 ing 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 giory 
 is the thing in view. 
 
 21. Change the fashion of | 
 Transfigure. It is remarkable, 
 however, that the word before 
 us (petacxynparilev) is not the 
 one applied to the Transfigura- 
 tion of our Lord, but the other 
 and stronger term (werapoppoto- 
 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 
 
 (uopdy) and fashion (cyxjpa) 
 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. 
 XL 19; 14,15. 
 
 Of our abasement| Belonging 
 to (characteristic of ) our abase- 
 ment, as inheriting the conse- 
 quences of sin entering into the 
 world, and death by sin (Rom. 
 v. 12). For the word see Acts 
 vill. 33 (from the Septuagint 
 Version of Isai. li. 8), a 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 it, wm hope, 
 dc. The rendering of the text 
 might be, owr body of abasement 
 ...His body of glory. But the 
 sense is the same. 
 
 Into the form of | More ex- 
 actly, (so as to be) of the same 
 form with, 1 Cor. xv. 49, even 
 
IIPO> PIAITIIMHASIOTS. 
 
 Xpictov, 
 
 87 
 
 "\ \ ~ n 
 OS peTanxnuaticog TO cwma Trs III. 21 
 
 / e Lon / ~ / a 
 TATEWVWTEWS NUWY CULMOppoY TW THMATL TIS 
 
 , > lo \ \ iy a4 ~~ / 
 dons av’Tou Kata Thv évepyeray Tov Suvacbat 
 
 ° \ / ° ~ \ / 
 QUTOV Kal UTOTAEAL QUTW Ta TATA. 
 
 “Qote, dderpot pov dyamntot Kal émimo-IV. 1 
 
 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. li. 7), we shall 
 also wear the image of the hea- 
 venly. The word (ovpuoppos) 
 occurs only besides in 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 
 ayaa. Acts 11 13. de. 
 
 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 ea- 
 pected from) the exercise of a 
 power which is absolutely uni- 
 versalinitsrange. See Eph.i. 19, 
 20, what ws 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) 
 
 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 
 vill. 6 (the text of 1 Cor. xv. 
 27, &c. and of Heb. 11. 8), Thow 
 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. 1. 26, 
 
88 TO THE PHILIPPIANS. 
 
 Lord, beloved. 
 
 IV. 1 after, my joy and crown, so stand fast in the 
 
 2 I beseech Euodia, and I beseech Samia 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. li. 19, what vs our 
 hope, or joy, or crown of glory- 
 ing? 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. 
 f-Chess, Hi. 19.3 2,Tim,s v.18); 
 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 iii, 
 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. I 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 
 in the Lord. The 1 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- 
 
WPO> PIAMMIHSIOTS. 89 
 
 4 \ , , e/ / 
 Onto, xapa Kal oTepavos wou, ovTws otnyxeTte LV. 1 
 
 ? / > / 
 ev Kupiw, ayarnrot. 
 
 Evodiav rapaxaXw kal Luvtvynv Tapakanre 2 
 
 5 | ~ 
 TO avTo cppoveiv év Kupiw. 
 
 \ ~ 
 val EpwTw Kal O€, 3 
 
 / / / > ~ J ? 
 yuna cuvCuye, cuvNauBavov avtais, aitives ev 
 on > / / , \ \ / 
 Tw EvayyeNlw cunOAnoTav jot peTa Kal KAnper- 
 
 \ on ~ ~ "ee \ ? / 
 TOS Kal TWY NOLTWY TUYEDYwY [OU wY Ta OVO- 
 
 pata ev BiBrAw Cwns. 
 
 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 (cvAAapBaveoGar) is 
 that of Luke v. 7, they beckoned 
 to their partners im 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. His 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 is 
 conjectural. The name is too 
 common to prove an identity. 
 
 The book of life| Luaterally, 
 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 
 
IV. 4 
 
 gO 
 
 5 Rejoice. 
 
 6 men. 
 
 TO THE PHILIPPIANS. 
 
 Rejoice, in the Lord, alway: I will say it again, 
 Let your charity be known unto all 
 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 11. 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, xxxil. 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 lxix. 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 
 Sound written in the book. Luke 
 x. 20, but rather rejoice, because 
 your names are written in hea- 
 wen. Heb. xii. 23. Rev. xiii. 
 8, written in the book of life of 
 the Lamb, xvii. 8. xx. 12, 15. 
 Sal. 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 
 
 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 
 Tidy 4 
 
 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- 
 ness. 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 ayamy 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 far or 
 reasonable, but it passes on into 
 kindred associations, such as 
 JSorbearing, considerate, kind, 
 gentle. See, for example, 2 Cor. 
 x. 1 (where it is combined with 
 meekness), 1 Tim, ili. 3 (with 
 
IIPO> SIAWIMHZIOTS. gI 
 
 / ’ / / , ee! / 
 Xaipete év Kupiw mavtote* madw épw, xat-1V. 4 
 
 PETE. 
 
 ¢ / ? / 
 mois. oO Kupios eyyus. 
 
 ie \ € - / ~ ? / 
 TO €rriekes Uuwv yvwoOnTw macw avépw- 5 
 
 \ - 5) > 
 pnoev mepiuvate, ANN’ 6 
 
 ? \ nn ~ \ lan Zz 5) 5) 
 éy wavTl TH MpoTEVXH Kal TH OEnoEL MET EVXA- 
 
 uncontentious). Tit. ii. 2 (with 
 uncontentious and meekness). 
 James il. 17 (with peaceable and 
 easy to be entreated). 1 Pet. 11. 
 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 is nigh| In which 
 of the two senses, (1) near for 
 access, or (2) near in approach? 
 Hither 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 ws nigh 
 untoall them that call upon Hum, 
 dc. (2) Matt. xxiv. 33, know ye 
 that Heis nigh, even at the doors. 
 Mark xiii. 29. On the whole, the 
 former thought seems to predo- 
 minate. The Lord is nigh for 
 perpetual access to Him; turn 
 anxiety into prayer. 
 
 6. Be anxiousabout nothing] 
 Matt. vi. 25, &c. Luke xii. 11, 
 &e. xr 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 I 
 Tim; vo ge In Helv. 7aee 
 latter of the two words (déyats) 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. i. 
 1 we have yet another word 
 added to the two in the text. 
 The words are not synonymous. 
 Prayer (mpooevxn) is the general 
 word for any address to God; 
 supplication or petition (d€nors) 
 is the expression of definite 
 wants; and the less usual term, 
 application or entreaty (evrev§is), 
 indicates rather the earnestness 
 of the suppliant than any special 
 characteristic of the appeal it- 
 self. 
 
 With thanksgiving] The 
 prominence of thankfulness, as 
 a precept of duty, in this group 
 
Q2 
 
 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 
 
 of St Paul’s Epistles, is striking 
 and suggestive. See Eph. v. 20. 
 Oo) Ss ah Barb Pe ge bem 6 
 St Paul’s own mind it was per- 
 haps equally powerful in the 
 earliest. See 1 Thess.i, 2. ii. 
 pa a9, <2 Theda: 33: “a. £3. 
 Even as a precept, we find it in 
 1 Thess. v. 18, in every thing 
 giwe thanks; for this is the will 
 of God in Christ Jesus concern- 
 ing you. 
 
 Your requests| The same 
 word (airjza) 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. It occurs once in 
 the Septuagint Version of Psalm 
 xxx. 5, 1 made known my sin 
 unto Thee, de. 
 
 7. The peace of God| That 
 harmony of the being, which is 
 God’s gift. See note on i. 2, 
 Peace. 
 
 Which transcends every mind | 
 This seems to be the accurate 
 rendering and the true sense of 
 
 grave, whatsoever things 
 
 the words. Not all understand- 
 ing, Which would imply in En- 
 glish the act of understand- 
 ing, but every understanding, 
 that is, every intellect or mind. 
 About the usage of the word 
 (vovs) there can be no question. 
 It is always mind, not exercise 
 of mind. Luke xxiv. 45 (the 
 only 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. ili. 8, men 
 corrupted in their mind. This 
 is the point of difference between 
 the phrase before us and a like 
 expression in Eph. ii. 19, to 
 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- 
 gion than intellect. A pregnant 
 saying, suitable to these times. 
 Shall quard| Shall keep as 
 in a fortress. For the proper 
 meaning of the word (dpovpetv) 
 
IIPOy ®IAINMHSIOTS. 
 
 / | > / e 5G , \ \ 
 ploTlas TA ALTHMATAa UuwY yvwpiCecOw mpos Tov IV. 6 
 
 fs 
 Ceor, 
 
 93 
 
 e > / GC ok 
 kal 4 elopnvn Tov QEov 4 Umrepéyouca 7 
 
 la / e ad 
 TavTa vouv Ppovpnae Tas Kapolas Yuwy Kal TA 
 
 / ~ > lo ~ 
 yonuata vuwy ev Xpiatw Incov. 
 
 \ p) V4 e/ O) ~ c 
 To Norrov, adedpol, daa éotiv adnOy, boa 8 
 
 / e/ , / 
 ceuva, boa Cikala, Ooa 
 
 see 2 Cor. xi. 32, i 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- 
 ing 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. 
 ili. 23, before the faith came, we 
 were kept in ward under a law, 
 shut up unto the faith, de. 1 
 Pet. i. 5, who are kept in ward 
 in God's power through faith 
 unto salvation, &e. 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 (vojpata). The whole 
 thoughtis confused by the double 
 mistranslation—(1) all under- 
 
 / e/ a 
 ayva, 07a TpocdiAn, 
 
 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. So 
 shall the God of peace be with 
 you.’ 
 
 8. Finally] See note on 
 rei Une 
 
 Grave| The rendering is 
 not quite satisfactory, and yet 
 honourable is ambiguous and 
 venerable impossible. Meaning 
 properly worthy of reverence 
 (cepvos from o€Bopar), the word 
 came to denote that weight and 
 dignity of character which ,e- 
 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. 
 ill. 4), of deacons (verse 8), of 
 deacons’ wives (verse 11), of 
 aged women (Tit. ii. 2), and of 
 the bishop himself (verse 7). 
 Kind| The word (xpoo¢r- 
 dys), occurring here only in the 
 New Testament, but twice in 
 the Apocrypha (Ecclus. 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 (dvadnpos, 
 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 is praiseworthy. 
 For the form of expression see 
 i. 1. Rom. xui.g. Eph. iv. 29, 
 such (speech) as is good (liter- 
 ally, if any ws 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 
 it is ascribed to God: who called 
 us by (or by His own) glory 
 and virtue. In 1 Pet. ii g (as 
 in Isai. xlii. 8. &e.) it is used (in 
 the plural) for the divine excel- 
 lences. In the Septuagint Ver- 
 sion of Hab. ii. 3 and Zech. vi. 
 13 it is the rendering of the 
 Hebrew for glory. It is only in 
 the Apocrypha (Wisdom iv. 1. 
 &c.) 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. il. 29, 
 whose praise is not from men, 
 
 r 
 
TIPO} ®PIAINMHSIOTS. 
 
 95 
 
 e/ 7 of ’ \ \ af af 
 oma evdynma, el Tis apeTy kat et Tis ematvos, LV. 
 
 TavTa NoyiCerbe, 
 
 e\ \ >) 7 \ t/ 
 a Kal éuadete Kat mapeNa- 9 
 
 \ ? y \ »/ ? 5) lA = 
 Bete Kal yKovoaTe Kal ElOeTE Ev EMOl, TavTA 
 
 but from God, xiil.3. 1 Cor. iv. 
 e. 2-Cor. vail, 23, 1 Pet, i. 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 (AoyiZer Gar), 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 im 
 me belonging to both members 
 of the second (heard and saw in 
 me); or should rather be ar- 
 ranged as three and one, wm me 
 belonging only to saw. The 
 latter arrangement, though it 
 may 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 1. 30), 
 and thys would confuse the de- 
 scription. And indeed each of 
 the three words, learned, received, 
 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. 1. 
 7, even as ye learned from Hpa- 
 phras, &e. 
 
 feceived| 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. 1x 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. li. 6, as therefore ye 
 received Christ Jesus the Lord, 
 so walk in Him. 1 Thess. il. 13. 
 iv. 1. 2 Thess. ni. 6, the tra- 
 dition which they (or ye) recewed 
 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, éc. Col. 1. 6, 23, since 
 the day ye heard...the Gospel 
 which ye heard. 2 Tim. i. 13. 
 il. 2, the things which thow didst 
 hear from me, &e. 
 
 And saw in me| Exempli- 
 fied in my own practice. Com- 
 pare 1, 30. 
 
IV. 9 me, these do. 
 
 96 TO THE PHILIPPIANS. 
 
 with you. 
 10 
 
 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- 
 11tunity. Not that I speak on account of want; 
 for I have learned, in whatsoever circumstances 
 
 12 1 am, to be content. 
 
 And the God| Asif it were, 
 And so the God of peace, de. 
 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. 
 
 ah ens 90,5 Cor, ive 32, 
 God is not (a God) of confusion, 
 but of peace. 
 
 1o—2o0. ‘Iam 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 
 eifts 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 
 
 I know both how to be 
 
 me mercenary: I seek not yours, 
 but you—not the gift, but 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. Lut] It is the but of 
 transition rather than of con- 
 trast. 
 
 Rejoice} The Greek form is 
 rejoiced. See note on ii. 25, J 
 have thought. 
 
 In the Lord| See note on 
 il. 1, Jn the Lord. His joy is 
 not only a human or natural but 
 a Christian joy. 
 
 Greatly| The form (peya- 
 Xws) is found only here in Serip- 
 ture. 
 
 Your thought for me] A 
 new application of the often re- 
 curring verb (dpovetv), to mind, 
 or to be thus or thus minded. 
 
 Is revived] (1) The figure is 
 that of a tree sprouting and 
 blooming afresh in spring. (2) 
 
IIPOS SIAIMMHSIOTS. 97 
 
 TPacoeTe. 
 
 UMOV. 
 
 Kat 6 O€os THs ELOnUNS eta wel IV. 9 
 
 "Eyapny o€ év Kupiw peyadws Ott 6y Torte 10 
 
 aveOadeTe TO U7Ep Euov Gpoveiv’ E— w Kal é- 
 
 ppoveite, rxaipeia Oe O€. 
 
 e/ € / 
 ovx OTL KaP vVaTEpHoww II 
 
 , > \ \ »/ 3 « > \ > , > 
 Neyw* eyw yap Euabor Ev ols Ell aVTAapKNs Elvat. 
 
 5 ~ Ss \ / 
 oloa Kal Ta7mrewovobat, oloa Kal TT EOLOO EVEL * €v 12 
 
 The verb (avafadXew), 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 yedid | 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 it, 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 
 
 er Des 
 
 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 
 TI say that I rejoice in your gift, 
 I do not say vt as having wanted 
 before. 
 
 Want] The exact form (vo- 
 tépyots) is found only here and 
 in Mark xii. 44, but she of her 
 want did east in all that she had. 
 
 For I| The pronoun is em- 
 phatic. J, however it may be 
 with others. 
 
 Have learned| More exact- 
 ly, learned; that is, when I be- 
 came a Christian. 
 
 Content] The word (avrap- 
 kys) 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 ws 
 great gain, The word content, 
 meaning contained or self-con- 
 
 y 
 
ay 
 
 98 
 
 TO THE PHILIPPIANS. 
 
 12 abased, I know also how to abound: in every 
 
 matter 
 
 and in all circumstances I have been 
 
 taught the secret both how to be filled and how 
 to be hungry, both how to abound and how to 
 13 want. I have strength for all things in Him that 
 14 enables me. Howbeit ye did well in having made 
 
 15 common cause with my affliction. 
 
 tained, as the opposite of a per- 
 petual leakage or overflow into 
 that which is not ours, is a fair 
 English equivalent for the se//- 
 sufficing of the Greek. 
 
 Eo. 
 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 
 not seem to occur elsewhere in 
 the Greek Testament. 
 
 Both how| The sentence 
 begins as though the two infini- 
 tives would hang upon one J 
 know. I know both hew to be 
 abased, and how to abound. But 
 to give the greater emphasis a 
 second J 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 circumstances. James 
 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, a man’s 
 life rs not m his abundance, to 
 
 I know) Literally, I 
 
 And ye know, 
 
 wit, from the things which he 
 possesseth. 2 Cor. ix. 8. 
 
 In every matter] Literally, 
 in 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 gudg- 
 ment of) all men. In the passage 
 before us it may be merely an 
 emphatic redundancy: in 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 (uepinpa). 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’ of a 
 
TIPOS PIAIMNHSIOTS. 
 
 \ \ bd > y \ / 
 TavTt Kal €v Wao pepunuar Kat xopTtaCecOa LV. 12 
 
 99 
 
 \ ~ \ , \ ~ 
 Kal mewav, Kal Tepiooevely Kat voTeEpEeioOa. 
 
 , > tA > ~ ~ / 
 TavTa ioyuw ev Tw EVOVVaMOUYTL [E, 
 
 ~ b) ie / , a 
 KAaAAWS ETOLNTATE TUVKOLYWYNOAYTES MOU TH OXt- 
 L 
 
 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 Him that created him.’ Psalm 
 xxv. 14, the secret of the Lord 
 is 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, I 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, if we eat not, do we 
 want ; nor, if we eat, do weabound., 
 
 13. I have strength for] 
 Literally, J am strong as to all 
 things. Strong to do, and strong 
 to suffer. The construction is 
 that of Gal. v. 6, availeth any 
 thing (has any strength). 
 
 In| I find strength for all 
 things in Christ. My strength 
 lies in, is contained in, Him. 
 
 Enables} From a rare and 
 late adjective (évdvvapos, im 
 power, invested with power) comes 
 
 the verb before us, to endue 
 with power, to empower, enable ; 
 found also in Actsix. 22. Eph. 
 Vie to, w Time 1 9a to 
 Him that enabled me, Christ 
 Jesus our Lord. 2 Tim. i. 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 
 uu. 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 afflic- 
 tion is personified, and the Phi- 
 lippians are said to have entered 
 into partnership (as it were) with 
 it. Compare Eph. v. 11, be not 
 JSellow-partners with the unfrurt- 
 Sul works of darkness. Rev. xvii. 
 4, that ye be not fellow-partners 
 with her sins. 
 
 15. And ye know] And 
 this is 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 ut 
 is now, your exclusive privilege 
 to assist me. 
 
 7—2 
 
 mAnv 13, 14 
 
IV. 
 
 I0O 
 
 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: J 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 its 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 with me | Shared 
 with me, became my partner. So 
 in Gal. vi. 6, let him that is 
 taught in the word impart 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. 
 ee te Rye aT. SS FO, 
 
 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. 
 xlil. 7, (tn) giving and receiving, 
 let all be in writing. 
 
 16. For even] And no won- 
 
 der—for even before I quitted 
 Macedonia, ke. 
 
 Even in Thessalonica| When 
 I had but gust left you, and 
 during so short a stay as I then 
 made there. See Acts xvii. 1, 
 dc. The supplies referred to in 
 2 Cor. xi. 9, as 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 
 xviii. 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 
 
IIPO> PIAIMNHASIOTS. IOI 
 
 Wer. 
 5) - > ? / / IRA ) \ 
 pax tae Spee ies ote €€NOov ato Make- 
 > ? / ? / > 
 Oovias, ovdeuia por é€xKAnoia éxowwvnoev eis 
 / , \ / > A ¢ ~ / 
 Noyov docews Kal Anuwews Et | UVpeEis povor 
 / x > / \ e/ \ \ ? 
 OTt Kat €vy OecoaNovixyn Kal aTaE Kat ois Ets 
 \ / ’ , e/ ¢ a 
 THY Npelav por EmeUWatTe. OVX OTL ETLCNTM 17 
 \ , ’ Nis a“ \ \ \ le 
 TO doma’ aNNa emiCnTw TOV KapTOV TOY TEOVA- 
 > lh ¢ la ’ / \ 
 Covra els Noyov Uuwv. ameyw O€ TavTa Kal 
 / , \ 
 TEepiacEevw* TEeTAnPwWaL CeEapmEVOs Tapa Erad- 
 , \ > \ / 
 poditov Ta Tap’ vuwv, douny Eevwoias, Ovoiay 
 
 »/ \ - e ’ if 
 oloaTe O€ Kal Upets, Diiamnowl, OTe ev LV. 
 
 ‘three sabbath days’ (Acts xvil. 
 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 (eis) 
 Peto hE 2 LOs-35.) Te! 22. 
 
 17. Not that [| 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, in this as in all else I 
 seek not yours but you (2 Cor. 
 xii. 14); and if I value the gift, 
 it is because I see in it the pro- 
 jiting of the givers. 
 
 The fruit} The result and 
 product of your bounty in refer- 
 ence to its eternal recompense. 
 Psalm lviii, 11 (Hebrew and 
 Septuagint), verily there is fruit 
 Jor the righteous. Prov. xix. 22 
 (Septuagint), mercifulnessis 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, Jn 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 
 (aréyw) 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 thou 
 mightest have him for ever. 
 
 I am filled to the full) My 
 every want is more than supplied. 
 For the expression, see 2 Cor. 
 vil. 4, J am filled to the full with 
 
iN. 
 
 102 
 
 TO THE PHILIPPIANS. 
 
 18 of 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 (impart) forget not; for with 
 such sacrifices God is 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. 
 Sv, 16, (2 Cory. 9g.’ Tit, 4i, 9. 
 
 19. My God] See note on 
 1. 3, L thank my God. 
 
 Will fill to the full] In al- 
 lusion to Ais 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 iil. 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. it 4. 1x." 23. > ae 
 
 In glory| The connexion 
 of these words is not evident. 
 The riches of his glory (Rom. ix. 
 23)gives a clear sense. But riches 
 in glory seems a difficult combi- 
 nation. Ifthus connected, it must 
 mean, according to His boundless 
 store of blessing (shown) wm the 
 manifestation of what Heis. 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 $35 
 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. 
 
TIPO> SIAINIMHASIOTS. 
 
 f 5 , ~~ oo 
 OEKTHY, EVapEeT TOV TW OEw. 
 
 103 
 
 , > , a \ \ A 
 pwoe Tacav ypelavy VUuwY KaTa TO TAOUTOS 
 
 avuTOU éV do&n ev Xptatw ‘Incov. 
 \ \ e ‘ > € / ? \ 
 Kal TAaTpPL nUwY Y do€a ELS TOUS 
 
 Ce > / 
 QALWYWY* AAV. 
 
 20. And unto God] Nota 
 separate and disjoined doxology, 
 but in close and natural sequence 
 to the verse preceding. LHe will 
 do thus and thus, and to Him 
 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 of two Persons, which 
 the Greek (with its one article) 
 precludes. The rendering, owr 
 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- 
 cle 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 is blasphemy. 
 
 TO Oe Oew 20 
 
 ALWVAS TOV 
 
 Glory universal. All glory. See 
 note on ill. 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, dc.), the other is 
 by aggregation. The latter is 
 the one used in the phrase before 
 us, which takes a great variety 
 of forms in the Septuagint, but 
 of which the radical idea is the 
 word age or period (aiwv) in the 
 sense of a long and undefined 
 succession 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 consist 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 by St Paul, once by 
 St Peter, and eleven times in 
 the Revelation. For a peculiar 
 form of the same general idea see 
 Eph. iil. 21, unto all the genera- 
 tions of the aye of the ages. 
 
 6 6€ Geos prov wAy- LV. 19 
 
IV. 
 
 104 
 
 2 
 
 Salute every saint in Christ Jesus. 
 22 brethren that are with me salute you. 
 
 TO THE PHILIPPIANS. 
 
 The 
 All the 
 
 saints salute you, and especially they that are 
 
 of the house of Ceesar. 
 
 23 ‘The grace of the Lord Jesus Christ be with 
 
 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 use 
 of this word (acmalec$a), (1) 
 in meeting, Mark ix. 15; (2) i in 
 passing, Luke x. 4; (3) in part- 
 ing, Acts XX. I; (4) in absence, 
 2 Cor. SAM 2 25°45 dt compli- 
 ment, Acts xxv. 235° (6) >in 
 mockery, Mark xv. 18. Often 
 as a request from the absent, (a) 
 as here, and Rom. xvi. 3—15. 
 Dolby. ng. 6 gr Jobn a5 ave:, 
 or (6) with the addition of the 
 holy kiss or kiss of charity, as 
 Kom. xvi. ‘16. ‘1 Cor. xvi. 20. 
 2 Cor. xii, 12... 1 Thess. v. 26. 
 Pr Poti v. 14: 
 
 Every saint] See note on i, 
 1, Saints. 
 
 In Christ Jesus] These words 
 probably belong to the term saint 
 (see note on 1. 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 il. 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 
 (otkos). 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 (x Cor. 1. 26), 
 was literally true of the Roman 
 Church when he was personally 
 sojourning in Rome. The long 
 list of greetings in the Epistle: 
 
TIPO> ®IAITIIIHSIOTS. 
 
 / , J > ~~ 3 ~~ 
 "Acracace mavta ayov év Xpiatw Inoov. IV. 21 
 > Le e 4 e \ > \ > , 
 domaCovTat Uuas ol ouv Euot adedpot. 
 
 105 
 
 > / 
 ACTA=- 22 
 
 e om / e 4 / \ € 
 Covrat UMas TayvTre> ot aytol, baNttoTa O€ Ol 
 
 ’ ~ / Eee 
 
 €xk THS Kalioagos otkias. 
 ‘H yapis Tov Kupiou 
 
 TOU TVEUMATOS UMOY. 
 
 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 
 spirit of the Christian commu- 
 nity is found in Gal. vi. 18 and 
 Piilem~25.) In‘. 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 (yowr) 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 
 
 ‘Incov Xpistov peta 23 
 
 take the plural number when 
 a plurality of persons was spoken 
 of. But in fact spirits is by no 
 means a 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 spirit 
 but also sowl 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 
 vill. 11 (your mortal bodies). 
 The plural of sow/ is common. 
 See Luke xxi. 19. 2 Cor. xii. 
 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 a- 
 dwelling Holy Spirit (Rom. viii. 
 tr) by whom alone the spirit 
 of the man is quickened into 
 activity. here 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. 
 
Meee 
 = WO) 6 
 : 
 
 
 
INDEX OF WORDS, ENGLISH AND GREEK, 
 IN TRANSLATION AND TEXT. 
 
 A 
 Abase, make lowly (razewotv) 
 it. o: 
 Abasement (razeivwors) il. 21 
 Abound (zepiroevetr) 1. 9, 26. iv. 
 
 lv. 12 
 
 2,10 
 
 Absence (arovoia) il. 12 
 
 Acceptable (dextds) iv. 18 
 
 Accomplish (ézireA civ) 1. 6 
 
 Account, count (yyetoOar) ii. 3, 
 G25, i 4, 8 
 
 Account, reckoning (Adyos) iv. 
 15, 17 
 
 Affections (orAdyxva) i. 8. i. 
 I 
 
 Affliction, vexation (@Aiyus) 1. 
 Eye iV. 14 
 
 Already, at once (707), at length 
 (78 woré), lil. 12. iv. 10 
 
 Always (mdvrote) i. 4, 20. ll. 
 be ys A 
 
 Anxious, to be (nepiprvav) i. 20. 
 lv. 6 
 
 Appear (daiver@ar) ii. 15 
 
 Appetite, belly (koAia) iii. 19 
 
 Appointed, to be (keto@at) i. 16 
 
 Apprehend (xaradapPBavewv) iil, 
 12,13 
 
 Approve (doxipalev) 1. 10 
 
 Arrive (katav7ay) il. 11 
 
 Ask (épwrav) iv. 3 
 
 Attain (d@avev) 11. 16 
 
 B 
 
 Become, be born (yiyveo@ar) 1. 
 Tac, th 2S 
 
 Before (€urpooGev) ill. 13 
 
 Beginning (apxy) lv. 15 
 
 Behind (o7iow) ii. 13 
 
 Beings in heaven, &e. (éxoupaveot, 
 &c.) ll. 10 
 
 Believe (rurrevew) 1. 29 
 
 Beloved (dyamnros) ii. 12. iv. 1 
 
 Bend (xoprrevv) ll. 10 
 
 Beseech (zapaxaNetv) iv. 2 
 
 Beware of (Bere) i. 2 
 
108 
 
 Bishop (ézioxoz7os) i. I 
 
 Blameless (aeurros) Ul. 15. il. 
 6 
 
 Blemish, without (duwpos) ii. 15 
 
 Body (odpa) i. 20. ill. 21 
 
 Boldness of utterance (rappyaia) 
 i206 
 
 Bonds (Seopoé) i. 7, 13, 14, 17 
 
 Book (BiBXos) iv. 3 
 
 Brother, brethren (adeddos, -o/) 
 1 BO, TA. ¢ Wijeoe 2 Ti, 
 Lye aN, aye ed 
 
 I, 13) 
 
 C 
 
 Calling («KAjots) il. 14 
 
 Camp of the guard (zpa:twpuov) 
 a) 
 
 Change (wetacyypari€ery) il. 21 
 
 Charity (70 émveuxés) iv. 5 
 
 Choose (atpeto Oar) i. 22 
 
 CHRIST 1.) 10;/13; 15, 173. 13,)20, 
 2 3,°2°7,. 20 
 FeO; LO 
 
 Curist JESUS i. 1, 8, 26. i. 5, 
 Bit. 8,0, 12; EAs tv eo, 
 
 ii, 1, 16. iii, 
 
 Va 
 Church (éxxAyota) ili. 6. iv. 15 
 Circumcision (zepirop7) li. 3, 5 
 Citizenship, citizen-life (oA crev- 
 pa. -everOau) 1. 27. ili. 20 
 Clear, pure (eiAckpivys) i. 10 
 Come (€pyeoGar) i. 27. ii. 24. 
 Comfort (zapapvOuor) ii. 1 
 Compassion (oiktippds) il. 1 
 Concision (katatouy) iii. 2 
 
 INDEX I. 
 
 Confess (€£opodoyeta@ar) i. 11 
 Conform, conformed (cvppopde- 
 Lew, -os) iil. Io, 21 
 Consistent (ampocxKor7os) 1. 10 
 Content (adrapxys) iv. 11 
 Contest, share contest with (cvr- 
 afvely) 1. 27. lv. 3 
 Continue (eve) i. 25 
 Continue in (ézipeéverv) i. 24 
 Continue with (zapapeévetv) 1. 25 
 Crooked (oKoAwos) iL, 15 
 Cross (oravpds) li. 8. i. 18 
 Crown (orépavos) iv. 1 
 
 D 
 Day (nuépa) 1. 5 
 Day of Christ (7. Xpicrot) i. 6, 
 TO, E26 
 Deacon (d:akovos) i. I 
 Dead (vexpos) iil. 11 
 Deal, make common cause, with 
 (Kowwvetv, ovyK.) lV. 14, 15 
 Death (Oavatos) 1. 20. il 8, 
 27. 20. lao 
 Defence (azoXoyia) i. 7, 16 
 Deficiency (vorépnua) 1. 30 
 Depart (avadvev) 1. 23 
 Depart (e&épxerOar) iv. 15 
 Desire (érufupia) 1. 23 
 Destruction (amwAeva) 1. 28, iil. 
 19 
 Die (aro6vyoKev) i. 21 
 Disputing (d:adoyuopos) i. 14 
 Do (rovetv) iil. 14. iv. 14 
 Do, practise (pace) iv. 9 
 
INDEX I. 
 
 Dog (kvwv) iil. 2 
 Drinkoffering, pour as a (o7ev- 
 devv) ll. 17 
 
 E 
 Eagerly (o7ovdaiws) i. 28 
 Earnest expectation (amoxapa- 
 doxia) 1, 20 
 Earthly, on earth (émiyewos) ii. 
 FO. he Mls EG 
 Empty, to make (kevody) il. 7 
 Enable (évdvvapodv) iv. 13 
 Encouragement (rapaxAyots) ii. 
 I 
 End (réXos) ili. 19 
 Enemy (é€y6pés) iii. 18 
 Equal (icos) 11. 6 
 Equal in soul (icoyvyos) ii. 20 
 Exalt highly (vzepuwodtr) il. 9 
 Excel (diadepev) i. 10 
 
 F 
 Faith, the faith (aiéorus, of 7.) i. 
 Cy ms 1 Oy Jere Va 
 
 Fashion (cy7jpa) i. 8 
 
 Fear (fofos) ll. 12 
 
 Fellow-imitator (cvppupnrys) Ui. 
 17 
 
 Fellow-partner (cvvKowwvos) 1. 7 
 
 Fellow-soldier (cvvorpatiirys) 
 iL 25 
 
 Fellow-worker (cvvepyos) il. 25. 
 tvs. 3 
 
 Fill, fulfil (wAnpotv) i. 11. UL 2. 
 iv. 18, 19 
 
 109 
 
 Fill full (yopraeuv) iv. 12 
 
 Fill up, supply (avazAnpodv) ii. 
 30 
 
 Finally (ro Aorov) ili. 1. iv. 8 
 
 Find (evpicxew) ii. 8. iii. 9 
 
 Flesh (cap&) i. 22, 24. iii. 3, 4 
 
 Forget (émAavOaverGar) lil. 13 
 
 Form (“op¢7) ii. 6, 7 
 
 Fruit (kapzds) 1. 11, 22. iv. 17 
 
 G 
 Gain, means of (apzraypos) li. 6 
 Gain, to gain (Képdos, -alveww) 1. 
 Pies Like Fac 
 Generation (yevea) li. 15 
 Genuine (yvyov0s) il. 20. 
 Gift (dopa) iv. 17 
 Giving (ddaus) iv. 15 
 Glory (d0ga) 1. 11. 
 £9; 20 
 glory (xavxype, 
 -do0at) i. 26. ii, 16. ili. 3 
 God, idol (eds) iii. 19 
 Good courage, be of (edyvxetv) 
 li. 19 
 Goodwill, good pleasure (eidoxia) 
 ae Spee t HVE ig 
 Gospel (evayyéAuov) 1. 5, 7, 12, 17, 
 Vs 3 ES 
 iv: 23 
 
 Iv. 3 
 
 lit 3%, ak 
 10, 25 Vb 
 1 aneel 
 
 Glorying, to 
 
 24; > Fie as! 
 Grace (yapis) i. 2, 7. 
 Gracious (evpypos) iv. 8 
 Grant (xapiler@ar) 1. 29. 
 Grave (ceuvos) iv. 8 
 Greatly (jzeyaAws) iv. 10 
 Guard (dpovpety) iv. 7 
 
 il. 9 
 
H 
 Have in full (déyewv) iv, 18 
 Hear (axovewv) i. 27, 30. ii. 26. 
 iv. 9 
 Heart (kapdia) L 7. iv. 7 
 Heavens (ovpavol) ili, 20 
 Hebrew (“Epaios) iii. 5 
 Help (cvvAapBaveaGar) iv. 3 
 High, on (avw) ii. 14 
 Honour, in (evripos) ii, 29 
 Hope (éAzis, -iZev) i. 20. ii. 19, 
 23 
 House, household (oixta) iv. 22 
 Hunger (ewayv) iv. 12 
 
 { 
 Innocent (axépatos) ii. 15 
 Issue in (azoBaivew eis) i. 19 
 
 J 
 
 Jeopardy, to put his life in (7a- 
 paBorever bar TH W.) li. 30 
 
 JESUS ll. IO 
 
 Jesus Curist 1. 6, 11, 19. 11. 
 i 
 
 Wey (yapa) 1. a, 25) > ti %e; Zo: 
 iv. I 
 
 K 
 Kind (zpoodurys) iv. 8 
 Knee (yévv) il. Lo 
 Know (ywooxew, yvdvar) i. 12. 
 i. £0, 22;) aL ‘To. 
 Know (eidévar) i. 16, 19, 25. 
 Ai Cee a 
 
 iy, 
 
 INDEX LI. 
 
 Know, make known (yvwpiewv) 
 1.22, V0 
 Knowledge (yvaois, éxiyvwots) 
 
 io: aes 
 
 L 
 
 Labour (komdv) il. 16 
 Lack (torepetacGar) iv. 12 
 Law (vopos) ili. 5, 6, 9 
 Learn (mavGavewv) iv. 9, 11 
 Life (wy) i. 20. il. 16. 
 Life (Wvx7) 1. 30 
 
 Light, luminary (fworyp) ii. 15 
 Likeness (cjofwpa) ii. 7 
 
 Live (Gv) 1. 21, 22 
 
 i¥.8 
 
 Long, longed for (érurofety, -On- 
 tor) 1. 8.) “TL 26. 
 
 Lorp (Kvpuos) i. 2, 14. ii. 11, 
 2A, 20, 20.* ait gee 
 2,4, 5,10, 28 
 
 Lorp JESUS ii. 19 
 
 Lorp JESUS CHRIST iil. 20. iv. 
 
 1v. 
 
 iV. 
 
 23 
 
 Loss, to suffer loss (lypia, 
 -ovaOar) ii. 7, 8 
 
 Love (aya7n) 1. 9, 16. ii. 1, 2 
 
 Lowliness of mind (rarewodpo- 
 ovvn) Ui. 3 
 
 M 
 Magnify (“eyadvvev) 1. 20 
 Man (avOpwros) ii. 7, 8. iv. 5 
 Mark (oxozeiy, -ds) i. 4. iil. 
 14, 17 
 
INDEX [. 
 
 Mercy, to liave mercy on (é\ectv) 
 ie 2% 
 
 Messenger (azodcroXos) ll. 25 
 
 Mind (vois) iv. 7 
 
 Mind, be minded (dpoveiv) i. 7. 
 He 2; 6) Til, £5, 2O. 
 
 Ministry, minister (Aecroupyia, 
 -yos) il. 17, 25, 30 
 
 Multiply (wAcovaev) iv. 17 
 
 Multitude (of Acioves) 1. 14 
 
 Murmuring (yoyyvapos) il. 14 
 
 1. 2,10 
 
 N 
 Name (ovopa) ii. 9, I0. iv. 3 
 Necessary (avaykatos) i. 24. ii. 
 25 
 Need (peta) 1. 25- 
 Nigh, to draw nigh (éyyvs, -iev) 
 Ly 5 
 
 iv. 16, I9 
 
 Hie.26, 
 Nigh to (zaparAnovov) ii. 27 
 
 O 
 Obedient (t7Koos) ii. 8 
 Obey (izaxovetv) ii. 12 
 Often (aoAAdxis) li. 18 
 "Oxtanpepos ill. 5 
 Once and again (kai amag kat 
 dis) lV. 15 
 Opportunity, lack (dxapeto@ar) 
 WV. LO 
 Oppose (avrixeo@ar) i. 28 
 Otherwise (érépws) lil. 15 
 
 lz 
 
 Partisanship (épifeia) 1. 17. i. 3 
 
 1 | 
 
 Partnership (xowwvia) i. 5. ii. 
 © (1 16 
 
 Pattern (tos) iil. 17 
 
 Peace (eipyvy) i. 2. iv. 7, 9 
 
 Perception (aic@nars) i. 9 
 
 Perfect (réAevos, -odv) li. 12, 15 
 
 Perverse (dueatpappevos) ii. 15 
 
 Pharisee (®apicatos) ili. 5 
 
 Power, to be able (dvvapis, -ac- 
 Go) ii, 10 
 
 Praise (€rawos) i. 11. iv. 8 
 
 Pray (zpocevxer Gar) i. 9 
 
 Prayer (zpocevyy) iv. 6 
 
 Preach (xypvowewv) i. 15 
 
 Presence (zapovoia) i, 26. il. 
 12 
 
 Present, to (éréyewv) li. 16 
 
 Pretence (zpddacis) i. 18 
 
 Prize (GpaBetov) ili. 14 
 
 Proclaim (xatayyéAAew) 1. 17, 
 18 
 
 Progress (zpoxomy) 1. 12, 25 
 
 Proof (évderéis) 1. 28 
 
 Pure (ayvés) iv. 8 
 
 Pursue, persecute (dwxeuw) ill. 
 6.12) 14 
 
 R 
 
 Race (yévos) lll. 5 
 
 Reach forth to (émexreiver Oar) 
 fits 83 
 
 Receive (S€xerGat, rpood.) ii. 29. 
 iv. 18 
 
 Reckon, think (AoyiZeo@at) iii. 
 he Ra | aa 
 
II2 
 
 Refuse (cxvBara) ii. 8 
 
 Rejoice (xyaipeav) i. 18. 
 18, 28. Ave ts EO 
 
 Remembrance (pveia) 1. 3 
 
 iM, Ag, 
 ae # 
 
 Request (airnua) iv. 6 
 
 Result in (épyeo@ar eis) i. 12 
 
 Resurrection (avacracis, efav.) 
 fi, EO; TI 
 
 Reveal (azoxadvrretv) lil. 15 
 
 Revive (avafadAev) iv. 10 
 
 Riches (zAodros) iv. 19 
 
 Right, just (dékacos) 1.7. iv. 8 
 
 Righteousness (dtxatocvv7) i. 11. 
 inl. 16, 9 
 
 Run (rpéxewv) 11. 16 
 
 S 
 
 Sacrifice (@vaia) ii. 17. iv. 18 
 
 Saint (ayvos) i. 1. iv. 21, 22 
 
 Salute (aowaleoOar) iv. 21, 22 
 
 Salvation (cwrypia) i. 19, 28. 
 RS a 
 
 Saviour (cwryp) iii. 20 
 
 Savour of sweet smell (cop 
 evwotas) iv. 18 
 
 Say, will (épo) iv. 4 
 
 Scared (ztvpecGar) i. 28 
 
 Secret, teach the (pvetv) iv. 12 
 
 See, saw (eidov) i. 27, 30. ii. 
 23. 186 @ 
 
 See clearly (aqdudety) ii. 23 
 
 Seek (Cyrety, émif.) il. 21. iv. 
 17 
 
 Send (éuzrewv) il. 19, 23, 25, 28. 
 iv. 16 
 
 INDEX I. 
 
 Servant (dodXos) i. I. 
 
 Serve (dovAeverv) ii. 22 
 
 iy 
 
 Shame, to shame (aicyxvvy, -vew) 
 1 2G.. 7a 
 
 Sick, to be (aoOevetv) li. 26, 27 
 
 Sincerely (ayvds) i. 17 
 
 Sore troubled (adnovetv) i. 
 26 
 
 Sorrow (Avzy) ll. 27 
 
 Sorrowless (aAvzos) i. 28 
 
 Soul (wvyx7) i. 27. 
 
 Speak (Aéyeuwv) ii. 18. 
 
 Speedily (taxéws) li. 19, 24 
 
 Spirit (zvetua) i. 19, 27.° ll. I. 
 LL fae) Piya 
 
 il, 2 
 iV. 35 
 
 Stand fast (orjxew) 1.27. iv. 1 
 
 Straiten (cuvéexewv) 1. 23 
 
 Strong, be (icyvev) iv. 13 
 
 Struggle (aywv) 1. 30 
 
 Subject (vroraccevv) iil. 21 
 
 Subsist, to be already (vzapyxeu) 
 11,70, 
 
 Suffer (wacyeuv) 1. 29 
 
 lll. 20 
 
 Suffering (za6npa) iii. 10 
 
 Supplication (déyo1s) i. 4, IQ. 
 Lv 
 
 Supply (érexopyyia) i. 19 
 
 Support (GeBaiwars) i. 7 
 
 Surpass, transcend (vzepéxew) 1. 
 3. Ah. By irae | 
 
 © 
 Take, receive (AapBavev) ii. 7. 
 en, 2 
 Taking (Anus) iv. 15 
 
INDEX I. 
 
 Thank, thanksgiving (edyapic- 
 Tety, -ta) i. 3. iv. 6 
 
 Thought (vonua) iv. 7 
 
 Tongue (yA@ooa) li. 11 
 
 Trembling (tpopos) ii. 12 
 
 Tribe (@vAx) iii. 5 
 
 True, truth (adyOys, -ea) i. 18. 
 iv. 8 
 
 Trust (zemotOyots) ili. 4 
 
 Trust, be persuaded of, (zezot- 
 Devac), iy ©; FA, 2'5;..-Ui4 24. 
 Wi 35.4 
 
 vy 
 
 Vain, in (eis xevor) ii. 16 
 
 Vainglory (kevodogia) il. 3 
 
 Virtue (apery) iv. 8 
 
 W 
 Wait for (amexdéxerOa) ili. 20 
 Walk (zepiraretv) il. 17, 18 
 
 113 
 
 Walk (croryetv) iii. 16 
 Want (varépyots) iv. 11 
 Weep (xAaiéeuv) iii, 18 
 Wellpleasing (evapearos) iv. 18 
 Will (6€Accv) ii. 13 
 Witness (uaprvs) i. 8 
 Word (Aoyos) i. 14. iL 16 
 Work (épyov) i. 6, 22. ii. 30 
 Work out (xatepyalec Oar) ii. 12 
 Working, to work (évépyea, 
 -yetv) 11, 13. iii. 21 
 Workman (épyarns) iii. 
 World (xdcpos) ii. 15 
 Worship (Aatpevew) iii. 
 
 tN 
 
 On 
 
 ‘3 
 Yea (vat) iv. 3 
 
 Yokefellow (cvv€vyos) iv. 3 
 
 Z 
 Zeal (GXos) ili. 6 
 
INDEX OF TEXTS 
 IN 
 
 ae Eat ae | 3 a ee ore 
 
 6 Ie a PEE ee ee Proee 
 
 Sie oh Se eer ie ene 
 ee ERIN AO, AT ited sic 
 Se ce ee ee ee 
 ee REY, hy OC; saan i'n - 
 
 ie eae oe 
 
 PRET: Ls WA ae voice casa sst 
 Pe als 1, teens eo acc aae 
 — Xxvlil, 10, de. ...... 
 —— xix, 6, We,  .3%.... 
 es EN TT MC, See eee ss 
 
 iT. 
 
 QUOTED OR REFERRED TO 
 
 THE 
 
 NOTES. 
 
 — XXV. 14 
 
 — XXXIL 5 
 
 eee e ere eee eee eee 
 
 Ce 
 
 ee) 
 
 eer eee eee eee eee 
 
 ey 
 
 ere eee eee een tee 
 
 eeeeseeer etree eee 
 
 ee 
 
 ~~ 
 
pore Vig, oie we duisie's Eo 6g 
 1a: Any @ Seen ee, ee 
 TSAR AG se oe 
 |e gs a 
 
 oe @eereerereeee 
 
 MAS Bia cht 2 tes Seta 
 
 ix 3 
 
 ee 
 
 XVll. 24 
 
 Dan. xii. I 
 
 Mos. xii. 4 
 
 2h 
 
 Zech. vi. 13 
 
 ee 
 
 Wisdom iv. 1 
 
 Ecclus, iv. 7 
 
 INDEX II. 
 
 Hecluscxx. 13 
 
 ==) KEN. OT 
 
 eee eee eee eee 
 
 | 
 
 Matheit’s cis. Mae 
 iii, 6 
 
 ee ee ee 
 
 ed 
 
 eee eee eee 
 
 eee ree eee eee eee 
 ee 
 ee 
 
 ee ee | 
 er a ee ed 
 ee i i 
 Ce ee ay 
 ee ee 
 
 XVll. 17 
 
 ee 
 
 XV. 17 
 
 Sika te Sat 
 
INDEX II. 
 
 PAGE 
 
 se a MY, SR ar ed Se Pgh i 100 
 oe Oe eee eee 30 
 WH. MS baton vepast has xe 83 
 
 Es tea earn 4 eee: 104 
 TONE: Sp oe ees 48 
 BEML SON fee sich oR cine ote 67 
 
 a 8 ier er fon rhc3 97 
 BEE ISNS. becsiate corer ere 79 
 IM, BO ye ts asank tient gl 
 REARS | ptieeceuaeeee’s 63 
 BEY, INS (ci adgeeon meee 104 
 BON; A Gu ch nnscernaea eaete 64 
 WE, Mian clas otialea sae bah 54 
 PMG ya, Fs sah eee 48 
 ae SO Weer ere pre 35 
 | ies do Anarene er eee 4I 
 RO Yb tov caves taeaen 27 
 REAR iyo ca tence Se 
 Es) Og ERE te rc 68 
 TOG) eee me). 56 
 
 AVsi MO seevessehe dds eves 102 
 
 A PEO AEE et 89 
 
 PA OU. ides 2s 
 MER gig hed ds oe meee 99 
 Rea SiS ievse comoanes 101 
 MEO Sgt ss oe ee 64 
 Rat Sie eecy te tsar ch wut 63 
 vor Ne ee ane nee: SI 
 WIM We Daa sptncsBeweke 37 
 
 Vo ee ae aa 
 
 ee ae ee ene ae 28 
 
 BAe MPS erie tlds os 79 
 ONT LEE ase Bayi 5 104 
 
 Ry OO spores eee go 
 
 PAGE 
 
 Take x. 245.2552. ..<eedenee 52 
 Xi. | Uist. 2307. a one ii 
 RIL 7 ‘sieridssdvomeeee 28 
 EW, 21> ie eee gI 
 VM ee 98 
 MU, 50: i.,2¢caeeeee a7 
 KV. T4 hi tcoeee 77 
 RVily 1G 7: sath oes 49 
 RVEL (30 ‘+5250 see 24 
 oa a 5 a ee 37 
 KEL OTO 50. 105k 105 
 BERT. UE > selene cee 37 
 SGI At cs cece sees ab 
 MEI. AY sceusest lees 52 
 MEV BE is eae gi 
 MELV. 20 4h. fecha 55 
 ELV. 45 2a 2 
 JGhni a, Ts Aswan 46 
 eee See 57 
 ek Ee 56 
 LV, Eid. seenare cn teen 57 
 1s 30>: cx. depen aeen IOI 
 
 Vi 2A; AO-). yo, sees eee 57 
 
 Vi 20: ssw dpi 77 
 
 VAs 27 cieeeeeomneen 53 
 VE AQ *. dhovanceee nee 55 
 
 Vai 57 -a.al tan eae 36 
 Vi; 66.5. 0.2eteaeee 79 
 VUL EE siieenaeen 83 
 KUL 3G «acide eaten ab. 
 RU 02 eles is eee 48 
 CV. Bivy asa 50° 
 
11 gO Sa er Oe 
 rb ee =) a ee 
 
 > eo ee eee 
 
 XVil. I 
 
 a Pons yes ke ce) 
 
 eee tere eee ee eee 
 
 eee eee eee serene 
 
 ER. 34 
 meV, 3.4 
 Xx, 14 
 
 DRM Be 2. oss cunts eee 
 XXlll. 6 
 XXIV. 4 
 RI cs fevays tity 
 
 eee eee eee eeeeee 
 
 INDEX II. 
 
 PAGE 
 
 80 
 56 
 87 
 44 
 
 1}7 
 
 PAGE 
 PACUSOEREY GE dc ghcetatm 29 
 Erie ROW Ah ia ais ck hy phd ae 104 
 eae RE, Be es loonks aout 70 
 See. 's ay ae eee APT 68 
 eee EL POY TE genes 7 
 = MOV, TG OE antes, 2 
 eke SEWN BAY och ee toe ee 69 
 = EXVIL 16 2. :MBescqee 30 
 Fxotay AP viene 87 
 rT RE ee 69 
 = Te BG. “sidnsavab eng eaieye 76 
 o> LTE {sia eee 26 
 ee Oe ty eee ee 74 
 Sai Ws As. cod aee oa amare 102 
 s— TE Boos es eaamane 22 
 RIS TD since seem naam 28 
 SM BO). Se aveknt wer, ada 68 
 cee OR eT er 94 
 3S AMID i ovis Stew nanan a3 
 icsoe UNOS Ba nsic sc aed aaed ye 
 ae a Le] aoe eer AI 
 ae ie ae ee 22 
 SEE Ta? CLE Cr re oe 68 
 aioe Ly BO! che md rani 82 
 st ENG. ES. Sivaddgevowere ads 56 
 ses We Ogi LO «tgs vabsntganabs 53 
 pa Met Ds vatucac bss sophia 78 
 ee oe Se Oe a eee 86 
 St VERE Sd 30 ot aimee ealeinl 3 
 FPO) sh cisyen snare 50 
 Sk at ROR T CE ee 38 
 SeWn SCG. | sccauepenag 76 
 ae ROE a Pre 83 
 et WR Rt dy Satan dese cah ae 105 
 
118 
 
 _— 
 
 Lata ie ok ost 
 ge 7 ea le a ee 
 ar NaN eB 
 LCR en rier 
 AF SSE A 
 Me seats oe 
 (ign codeetta een 
 oy so ee ee 
 RPISP Ph Pe tm 
 Sif eke heehee: 
 cyl iia eee 
 er ete Le 
 cht phate ee 
 Were eee as 
 eae Tree 
 Sy Jet cle Cee ee 
 nih GAS eae 
 Pa, eae ee meee. 
 rele. 
 cine Oe mt eye es 
 colack ae Melee 
 Sais: Detar. 
 ck ce Sy prac tenes 
 OM ee 
 ar isssde tet wee! 
 Bike yn dene san eee 
 4508 tee 
 eee ent ae Foe 
 ae nae? Se 
 ee Per RS ee ee oe One 
 Ei ASE 
 SO En, ay Oe 
 Rear MIEN be a 
 eee or ae ae 
 
 INDEX II. 
 
 PAGE 
 33 ROM, XIL 13 s..vimeekysneer 
 AQ KL. Bsurteeseeweaeee ene 
 82. SOM sO iscnepne eee eee 
 Gr, Se KMLTT, ses ucuews eee 
 74 = RAV. ©. deseas nome 
 AQ == KW. 18 -sivecsvas cee 
 TOR == KEV. DQ: wiwcinceseeeee 
 105 — EWS Gns4iiaeeese eee 
 BQ RV O sisexsa teehee 
 35,00 —— EV. 15, 26. vaste 
 BG A RVR BO. «Vien seiccemenee 
 (0. VSS endear 
 Be es EVA AD Lutes eace nee 
 34 LS RVI. 2 + x ,ithakneeen 
 89. CS RV Acree 
 So. RV 35 WC. i eee 
 So. | = SVL 46 4.2.2 eee 
 6S. § =} KVL 1g. Giante eee 
 72 ome KVL TY -rsdig dean eee 
 102 — KVL EY, [Scere -eatees 
 WO je KViicLO\ laecseeeeeeee 
 D2 —— XVI, G0) vctige eee 
 78 — XV O24 othe ee 
 
 52 
 os “1 Cora 4. 
 72 Sinkinson lel oka eee 
 56. =. WO tee 
 46 =, 28) cl ale ee 
 38) 26. ee eee 
 1O2, e+ L1G) 2.0. eee 
 52 og ILO 1 eee 
 58 eee Th 5 ake swe 
 TOR) = AVi5 i ceca cee 
 45 — Vs 16 wpapacyerd ce bontien 
 66 | ee AVA Eee 
 
INDEX II. 119 
 
 PAGE 
 
 OM Gs Och lagek ays 41 
 SE Dis dares argon ivan ori 103 
 RE es cigs ccs sy we 105 
 ae BO a gi 4 yh cyanea ab 
 WileCItGi 6, aia ese eee 54 
 WLS Ses cu nex veaek ae 49 
 WUE Bh ye pct tos teen was 27 
 10 a: Ser Pee Sere 99 
 ES aa re a 31 
 BES RG oe ion aay 78 
 Leta ARE ae. Veh aac jira 5) 79 
 Sey Cs er eer 40 
 Dene ieis'aign petted 88 
 NERO oo sha ois A aston 57 
 ERE Poicnclcpics «so 4eerede 83 
 2 OE [oe ees Aaa ee 5s 
 2S 7. Ae ee eo Are ce 
 Pere B Obs hd. oy teat ee 44 
 BOA A Pr! Ss hasets ne 45 
 Be Alt het Re Sek ask br 60 
 ce CA ee ee 29 
 2 NE Ca ee 83 
 NG Te ee eae 69 
 g Toa Ge ge ge ae ae ee 71 
 TR BO aw aicongeragas 56 
 PEE. ae ANE PORE SAE 52 
 > UAE. > Sa BUR Oe REET 71 
 PEIN? Seo adnan Je yathdates 60 
 BEN Id sins ses ainttia'n alt lg e8 78 
 xiv EG, Sha side doen ae 
 Me ACL a, Logcinidn Lotte 78 
 ON EEE 105 
 2 ae Ee eer 96 
 BN RRA sew hepinnhoe gu dd 95 
 
 PAGE 
 Ee OR RVC O) fio adcrestgeks 71 
 SV Ce” Lane ae 87 
 cP. tO eee 80 
 Aw alee ee es 86 
 gf Ao rae ee AI 
 A ae OL ee eave 104 
 RVI; EO, LS: s 3 seeentes 64 
 ae iy See ae 65 
 KVii. 20) ices 104 
 BOOP lac 5 tus oping chorea 75 
 1, Td sien ceeuens ee 34 
 DEA, scene shen epee BG 
 23) Pia: ae 26 
 eh dceates pee EY 
 1G) > Stee 31 
 OC ECO Se A 61 
 ooh Oe ea ea 2 
 LY.) DOy BE pave ate 75 
 TV, W455. pas ddameacea 58 
 EV a> ES wasnerecoaeaeeae 31 
 EY DS a ccehenae eee 34 
 IVs, ED: cevesee cease 1h 
 LVS TG sasopeeer per 45 
 Vi Bec cusattioasceon aes 80, 86 
 Veo Dh gcackadeadenvep 49, 74 
 We is aaaeh ga aniocee 78, 86 
 A Cee rer nr: 37 
 AC ec errererT eT 102 
 Oa eee eres Pe 56 
 WIT, eyo eee cae 57 
 2 eR es Bere 41 
 eh Sener ons 102 
 Wie B+ ops soean eee 2 
 Pe Ps command avaaie 2 
 
120 
 
 ereeeeeeeeeeree 
 
 eee ewer eee ree ees 
 ee) 
 
 eer ere ereereree 
 
 ee 
 
 er 
 ee ee 
 eee reer enereeserre 
 ee 
 ee 
 ee 
 Ce 
 
 Cr 
 
 ee 
 
 ene eee re wee ener eee 
 
 ereeew eee eseeee 
 ee errererercsece 
 ey 
 ee ee ey 
 
 Xill, 3 
 
 eee eee een eee eee 
 
 “iu, 11 
 
 ee ey 
 
 Xlll. 12 
 
 ee ey 
 
 INDEX II. 
 
 ee 
 
 eevee e wee eee eesese 
 
 eee teeter eeerereeeee 
 
 ereeeeeseereeeeeene 
 
 eee eee eee eee eee eee 
 
 eee eee es ee ee eeeeee 
 
 @eereoeseeseseseee 
 
 eee eee ser ere eeeeee 
 
 eeoeeeeeeeee eee 
 
 eee ser eee eee eseeee 
 
 eCeoeereeeee eee eeseeee 
 
 eee eee eee eee eee eee 
 
 eee eer ewe eee eee eee 
 
 eee rer eeeeee eee eee 
 
 eee eee ree eeeoeeeee 
 
INDEX ILI. 
 
 PAGE 
 
 BPE Fille menede dahil SUE Oe 95 
 TE eta tstacoit tess Yes 4I 
 Bera web sede te: auiek es 59 
 PBL RCL"). 3.02. oc eh 75 
 BEG BOG this ds see se 50, 87 
 Te Bf yArstonn stv dgecr one 51 
 Be Be) hetero ae stnast 71 
 DS yp DEE ieee bat 56 
 BAG Bilh e, iae Mee a oy 22 
 VAC say) hos aarti ercte enh ae 53 
 Me Dir oOua derpheaie cate be: 85 
 Baader vecoasees AI 
 ce i oe ae ee ae 68 
 [TG ee 10. 
 BAR BOR Spores wnnsc' th de te 50 
 MMO ireab Sys soa sant disk 74 
 Ms Pe eioatcate tread tas 74 
 Mit Ole cian clas sho skan ts 99 
 WE Arse bun sach tarts ae 52 
 Bir, BOedowuaciud aasevt ees g2 
 PN OW, hadi oadae agit. tate 103 
 PAY. Voeke ss xocten ees: 40 
 BY Mis ha Pay tetsiny cad oes 105 
 AVA JS ED i pes day ee Me 42 
 WAT Serica dies dives ies 76 
 PV i Bs pos ais censde ten 34 
 DVS On soawine fac dads 2808s 95 
 RR WA Bho rich cask eoaaenita ts 95 
 OS ae oe ee 94 
 LAL ee CORO E TE oi 83 
 ce Ere Ere Deer 102 
 AME tag h inte awesis tt 99 
 We eG) cee sade lidnnsd 92 
 MGs dex dar uke svuwiy de 55 
 We Epi eas sain napans evade 54 
 
 rat 
 
 PAGE 
 
 BS VEOH ti eee 99 
 Pe, CEP ES re tages ek gI 
 eh Sh IPE ee TEP eee eee: 35 
 DS at aess ues ote 30 
 aE. 1G scdsiaren tans 95 
 Sh Pine 95 
 a Ty, Owneintoudecd dnaeen ies 59 
 SPE EO: acdtiencdenetee 40 
 i 118) 24sec 71 
 Sy DOr - soee ics eS 50 
 eS i OE cakaak eee 84 
 Ee 18S - de ieee eeemeens 55 
 ae Me ke ee 31 
 ae Oe a OE a Ee 38 
 a he BGe + Sans was eae 95 
 cee Oe! GPE errr rhe ee 75 
 SF UE, tet uued pate 42 
 o> VE OG?“ ghuncavereeen eee 95 
 Ses US Pe asataer oc 2 
 => We OF vi decngeercrseaee 51 
 SIE EQ. dear aieaertaw es 34 
 SAS U2 locwwuecnseeieraen 64 
 — ll, 1—4...36, 42, 60, 80, 85 
 ae UM EAs sagddiveuees ete 27 
 SVE EG en vaesesenatotas 104 
 Beas, Gs severed see 83 
 a ag: Serer ee eee eee ey 83 
 Sw a” ee ee ne 42 
 SAO SY prev s we vevun ote’ 42 
 Mg | 5 javtivessnnswereed 28 
 PTY By EO depen savawe ven 26 
 oe TLD aeewedcwnvety haces 105 
 ree ab PEPE TTT Te ert 40 
 
INDEX If. 
 
 i22 
 PAGE 
 Eyl MORE: BIC BN ines edhe 95 
 Pe ME RNs Weiss wales ote eh 5 7;700 
 pee MEY BP os Nock eve ch se acs 32 
 Sa nn er ee BY 
 SEE «Sore Seabee emiseta cs 40 
 See RT. 5 cvecinn cheenerne te 65 
 SRL ¢,  scscupeeetunm oa 95 
 eR ALD: po cuca kek smenpelate 82 
 Ms: EG: au cntng cos hebeee 77 
 =o Ant: eRe rr 5G 48 
 ee TO) Seka tcep canes 66 
 VED  Svastiuncenees Pans 92 
 SVs A Veetswce cack an de: 28 
 Se VOR sh xe cueas saga ere: 105 
 Wee tian hiss sos Sone 78 
 Se AC ee 104 
 OT RONG. 1. 57 esesives ses 4 
 Ea Pau Pobece tetas eee 54 
 eee IVI Pe liv heals vag xa ceoe 65 
 Say 3 Repeater ee a 95 
 Beat Oy as opiedo sree 83 
 eae: 022 = dete Cee ees 40 
 PRN Dt oh at eas cee k 62 
 MN ON hs aki'y sas de tik ete 38 
 eR eb acetals Gove si 99 
 Pee SE Neipaieceicca nub bis gts 19 
 Sera ae oak maha citar aise 1g oI 
 SS ae a eee 94 
 Bee ay weaguanadanssces » 55 
 NES AB eaey ba tobe dass linn go 
 Pee Ads, A. So fpurereeede yee tye 94 
 ee). eee ere eee ee wb. 
 ee TT, TE Seintteee ad ane 1b 
 
 ey 
 
INDEX IL. 123 
 
 PAGE 
 
 |) Vd Cesta dL ane a IOI 
 2 ee aR SO 26, 88 
 2 ave een Ee 61 
 De ceeds eta taabe hot 2 105 
 BMW Wy Hie aes Oo cs Sac ae 4i 
 PUI nara a Aer 87 
 | Wr ee ae eee” 51 
 | La Ce in ae Pree ena ie | 
 BB WAG cates dh slonok oe. 63 
 Da Up rae Sisal asin ap 49 
 PEEP ED hea 8 coin selaise 8o 
 rrr a cai deen de SS 0 gl 
 Beet Maina (n ose bi § 49 
 ts, eee ae fy 
 WMA A a 5e det cte hd dla are 89) 
 7 eo eee ee 84 
 MV EY esos caasinia soa e 66 
 ic a ees Bee ee vig 
 1 RE: Se a 7 
 (2a Ek | See ee ae 69 
 TR asa oes 5 5 68 
 iy hac Bas aoc ac eck a 
 BR Shae as Ss curt lbig cb 55 
 Wee Dee ae Beanesine cons 86 
 = ASG iS, eee eee sae Owe 4 
 PO ie ch BS tinier Piss 68 
 RM cai cecpntewal «ten: 4I 
 meee De POS /:5506 440s 85 
 MUA yp sssie's Sop met e 77 
 BMD ori Saal nace tia hg@ 42 
 BEBO ose x fs ne Vedas.’ 50 
 SE FB pceinle a5, cnn 85 
 5 75 GS 
 
 PAGE 
 
 BRU UE RA. 2 clo dnes ates 85 
 SMEG TS es ats piace ots 58, 102 
 MALE, TO. ts sail v toe os 102 
 fa MA, OR i. Leese gia es 54 
 Ey cit cm Og fo MBew er Fe eee eet 98 
 > EE. Tare ae eee 30 
 BS) 15 = eae eee 85 
 
 Lik D9"? cara gl 
 
 Ss Vn Ae. eid phe 68 
 Vi-0! eda 2 
 
 1p > he Se Are 8 Y= 42 
 > Th Bh ny obasdeianiinda dene 93 
 Ve EG weaauies teas toaemias 80 
 
 Ik. TE yates ey ae 
 Be eee ene Bi, ase 
 
 Mi Aoi Fo Hee diigane 64 
 
 Wy Garicgtncoesaradaee 58, 102 
 
 WS TS), ‘Salone cease 56, 91 
 
 Tie. De. sere vin gteins Sane 33 
 
 UVGck Se kiea seen aes 75 
 
 Vic By. ohteae ce uae) 83 
 Vit Sp ceaceeraeare gt 
 
 Wo EA, cavarsastce ceo 104 
 
 PE ais ghee et Semen ee 60 
 We Verdaaic yt a wieucees 94 
 TaN ensue kaos aie eee 34, 94 
 TMA, Ot SN vadan@eaes 54 
 PO Ub 5 chek gs eee 34 
 
 HOS Se see ee ee 84 
 BO! dy « nxddarmewieeae 94 
 MSE ict Akeeh aoe 28 
 
124 INDEX II. 
 
 PAGE PAGE 
 
 TP OUR Lie Dy cinss Pore. 56. ew. 1. 10 venetccs eee ip ee 
 sie PEPE oh 5 tad tained ospsin 35 ee LG os aan eee 75 
 SPT AM) che canis ctueaee Q2 TL, E2 events eobanme studs 85 
 2 Ae? eee epee tL 56 Ve £3 a ece ts noa perenne 2 
 ——> XU, Boo: cepa go 
 
 <= KIV,-5 wee suc. semeoen 55 
 
 3 MERE, ou san cudaee eee 40 oo. “Se Pla.) + 204 oo ee 90 
 Meee 102 ttl. cme eateoe 83 = XVUL GA viisiuvente e,: ? S90 
 OW a dts a-5,s's snore ge ex aoe TO4 (2 REG ss stng sv same "7 
 ER, D2) 15 vince steep 9? 
 
 SH Bs fo ghan nendtns qe 85 
 
 “UU CI i ae ne 85 SER EE ovsks ccvtaeoe 56 
 OR aati ora tsar ane nae eon 55 ee OL 2 id, eee go 
 
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