YALE UNIVERSITY
LIBRARY

THE LIBRARY OF THE
DIVINITY SCHOOL

Paul's Joy in Christ

Books by
PROF. A. T. ROBERTSON
Paul's Joy in Christ : Studies in Philippians.
The Divinity of Christ in the Gospel of John.
Studies in the New Testament.
Critical Notes to Broadus's Harmony of the
Gospels.
Life and Letters of John A. Broadus.
Teaching of Jesus Concerning God the Father.
Keywords in the Teaching of Jesus.
Syllabus for New Testament Study.
Students' Chronological New Testament.
Epochs in the Life of Jesus.
Epochs in the Life of Paul.
John the Loyal. Studies in the Ministry of
the Baptist.
A Short Grammar of the Greek New Testa
ment.
A Commentary on the Gospel According to
Matthew.
The Glory of the Ministry.
A Grammar of the Greek New Testament in
the Light of Historical Research.
Practical and Social Aspects of Christianity :
The Wisdom of James.

Paul's Joy in Christ
Studies in Philippians

^ By
AfT. ROBERTSON, M.A., D.D., LL.D.
Professor of New Testament Interpretation in
Southern Baptist Theological Seminary,
Louisville, Ky.

•• To me to Live is Christ "

New York Chicago Toronto
Fleming H. Revell Company
London and Edinburgh

Copyright, 1917, by
FLEMING H. REVELL COMPANY

New York: 158 Fifth Avenue
Chicago: 17 North Wabash Ave.
Toronto: 25 Richmond Street, W.
London : 2 1 Paternoster Square
Edinburgh: 100 Princes Street

To
y. M. Robertson
my brother who made it possible
for me to be a preacher

Preface
THESE lectures were first prepared as ex
pository talks from the Greek text for the
Northfield Conference for Christian work
ers in August, 191 3. They were delivered in Sage
Chapel and their publication was requested by the
hearers. The addresses have since been repeated at
Winona Lake, Indiana, Columbus, Ohio, Virginia
Beach, Moody Bible Institute, and to various other
assemblies and churches. The Greek text is kept in
foot-notes so that the average man can read the book
with comfort without a knowledge of Greek. The
volume is essentially popular in style and purpose,
while the latest researches of modern scholarship are
utilized for the illustration of this noble Epistle. No
where is the tender side of Paul's nature better shown
than here, his delicacy, his courtesy, his elevation of
feeling, his independence, his mysticism, his spiritual
passion. My book is not so much a technical com
mentary, though it covers all the Epistle, as an in
terpretation adapted to modern needs on the part
of all teachers, preachers and students of the New
Testament. Nowhere does Paul have more " charm,"
to use Ramsay's phrase, than in Philippians. No
where is he more vital and more powerful. Paul was
7

8 PREFACE
not merely a man of supreme genius and high cul
ture, but one who let himself go completely in
spiritual abandonment to the love and life of Jesus.
It is small wonder that the hypercritical spirit seeks
to discount him as a paranoiac or a Pharisaic bungler
who distorted the message of Jesus. Such modern
critics fail to understand Paul because of failure to
know Jesus as Paul knew Him by rich experience
of heart and soul. I confess to a feeling of reverent
hesitation as I venture to enter afresh /^his Holy of
Holies of Paul's Life in Christ. Here we see in
clear outline, not only Paul's Joy in Life, but his Joy
in Death, a message sorely needed by many stricken
hearts during these dreadful days of war. Paul was
able to see the Face of Christ in Death since Death
brought Christ in all His fullnessJ'
A. T. R.
Louisville, Ky.

1 Once more, as I read the proof of this page, I am called
upon to find Christ in Death, in the going of my young
daughter, Charlotte, who loved Jesus utterly.

Contents
I. The Brief Salutation . . .11
(Philippians 1 : 1-2.)
II. Joy in Prayer  56
III. Good Out of III . . . 73
( 1 : 12-20)
IV. Joy in Death as Well as in Life . 92
(1 .¦ 21-30)
V. Paul's Full Cup . . . .110
(2 : 1-11)
VI. Realizing God's Plan in Life . . 141
(2 : 12-18.)
VII. Fellowship  158
(2:10-30.)
VIII. The Holy Quest . . . .174
(3:1-14)
IX. Following the Road . . . 204
(3: 1 5-2l)
X. The Garrison of Peace . . . 225
(4:1-9)
XI. The Secret of Happiness . . . 245
(4:10-23.)

THE BRIEF SALUTATION
(Philippians i : 1-2.)
THE formula for greeting in Paul's Epistles
is now very familiar to all students of the
Greek papyri. Here the technical word for
greeting,1 so common in the papyri and seen in James
1 : I, is absent. But it is implied, of course, and is
simply taken for granted by Paul. The full formula
is to " say greeting," 2 like our vernacular " say
howdy," as we find it in 2 John 10, " give him no
greeting," 3 and 11," that giveth him greeting." 4
This most familiar of all Paul's Epistles (or Letters,
as Deissmann 6 insists on calling them all) is very
simple and direct in the salutation. The outstanding
facts of the situation come promptly before us.
1. Paul the Author.
No one of Paul's Epistles stands upon firmer
ground than this one, in spite of Baur's vigorous
attacks upon its genuineness. His arguments have
been completely answered and McGiffert 6 sums the
1 %a{petv. 2 liystv %atpeiv. 3 %a.£petv abryi fiij Myers.
* 6 Xlyotv abriit %aipEiv.
6 " Light From the Ancient East," p. 225.
6 "The Apostolic Age," p. 393.

12 PAUL'S JOY IN CHRIST
matter up by saying : " It is simply inconceivable
that any one else would or could have produced in
his name a letter in which no doctrinal or ecclesias
tical motive can be discovered, and in which the
personal element so largely predominates and the
character of the man and of the apostle is revealed
with so great vividness and fidelity." Von Soden '
denies the genuineness of Ephesians and the Pastoral
Epistles, but he stoutly defends Philippians : " We
are treading upon very sacred ground as we read this
epistle. It is without doubt the last from St. Paul's
hand." The ground is holy beyond a doubt, but not
because this is the last of Paul's Epistles. Moffatt2
waves aside Baur's criticisms as to alleged imitation,
anachronisms, gnostic controversies, and doctrinal
discrepancies and argues also for the unity and in
tegrity of the Epistle in spite of Polycarp's use of the
plural 3 in referring to Paul's Epistle which, like the
Latin littera, can be used of a single epistle. The
somewhat broken and disconnected style of Philip
pians is due rather to the incidental character of the
letter and its personal nature. It is in no sense a
formal treatise and has no announced theme as in
Romans 1:17. Critics who carp at the lack of order
in Philippians " forget that Paul was a man, and an
apostle, before he was a theologian ; and are actually
1 "Early Christian Literature," p. 107.
2 " Introduction to the Literature of the New Testament,"
pp. 170-176. 3 imaroXai.

THE BRIEF SALUTATION 1 3
surprised at his not giving to this familiar letter the
methodical order of a treatise." ' This " Epistle is
like a window into the Apostle's own bosom."2
Let us gratefully and reverently look in to see what
Paul has revealed of Christ in himself. We do not
know that he used an amanuensis for this Epistle,
though that was his usual custom (as in Rom. 16 : 22).
He may have written it all as he did the little letter
to Philemon (verse 19, " I Paul write it with mine
own hand "). Timothy and Epaphroditus were with
Paul when he wrote to the Philippians and either of
them (in lieu of another scribe) could have performed
the function for Paul. And yet it is quite possible
that he penned this love letter with his own hand.
At any rate he put his heart into it and some of the
noblest passages that were ever penned by mortal
man are here. Paul was a versatile man and his
style adapted itself to the subject matter and the
mood of the moment, as is the case with all men of
real eloquence and power of speech.
2. Paul in Rome.
He does not say so, nor does he necessarily imply
it, though that is the^most natural inference from the
incidental allusions in the Epistle. There are some
scholars who hold that Paul was in prison at Ephesus
when he wrote the Epistle to the Philippians. The
1 Sabatier, "The Apostle Paul," p. 252.
2 Shaw, "The Pauline Epistles," p. 419.

14 PAUL'S JOY IN CHRIST
Ephesian imprisonment is largely hypothetical and
the theory due to a possible interpretation of i Cor
inthians 15 : 32 ("I fought with beasts at Ephe
sus ") and 2 Corinthians 1 : 8-9 (" concerning our
affliction which befell us in Asia " and " the sen
tence ' of death within ourselves "). The idea here
is, according to this theory, that Paul languished in
prison in Ephesus and came near to death. It is
possible to take " praetorian guard " (Phil. I : 1 3) for
a band of soldiers in Ephesus and by a stretch
" Caesar's household " (Phil. 4 : 22) of messengers in
Ephesus, but the situation and outlook of the Epistle
do not belong to any known period in Ephesus.
Caesarea can be made a much more plausible location
for Paul when he wrote the letter. The arguments
of Paulus (1799) and Boettger (1837) f°r Caesarea
have been adopted and enlarged by O. Holtzmann.1
But at most only a possible case is made out. The
use of praetorium3 for an imperial residence outside
of Rome is undoubted (Kennedy, Phil, in " Exp.
Greek Testament," Vol. Ill, p. 404) and it occurs for
Herod's palace also (Acts 23 : 35) in Caesarea. We
know that the Augustan band (Acts 27 : 1) 4 was at
Caesarea. But even if Caesar's household 6 is equiva
lent to these soldiers or the praetorian guard, it is
still far more likely that the real household of Caesar
1 to d7t6/tpi/ia rim Oavdroo, the answer of death.
2Theol. Lit., 1890, col. 177. s npatTtupcov.
4 oneiprjs Je/Jaor;^. 5 oltcia Kaioapos,

THE BRIEF SALUTATION 1 5
in Rome is meant. We know that later there were
Christians in the imperial circles and it is by no
means unlikely that Paul was able to reach some of
the slaves in the home of Nero by the help of the
soldier to whom he was chained. It is true that the
jealousy of the Judaizing Christians pictured in Phi
lippians i : 15-17 does seem to suit Caesarea better
than Rome, because of its proximity to Jerusalem,
but it is to be borne in mind that the Judaizers do
not appear against Paul in Caesarea, and the onset
against Paul in Jerusalem in Acts 21 was due to Jews
from Ephesus and not to the Judaizers. It is not at
all unlikely that the Judaizers would reappear in Rome
after their defeat in Jerusalem, Antioch, Galatia, and
Corinth. It is very difficult, besides, to think of
Paul as expecting a speedy release in Caesarea, either
at the hands of Felix or Festus, according to the nar
rative in Acts 24-26. There was delay also in Rome
since Luke in closing his story in Acts (28 : 30) states
that Paul had already spent two whole years ' in his
own hired house. Nero, like Tiberius, was noted for
his dilatory habits and no. accusers may have come
against Paul.
When Paul wrote to the Philippians time enough
had elapsed since his arrival in Rome for the Philip-
pian church to hear of his arrival and condition and
to send Epaphroditus with messages and gifts, for
Epaphroditus to fall ill, for the Philippians to hear of
1 dwriav oktjv.

16 PAUL'S JOY IN CHRIST
it, and for Epaphroditus to be distressed over theii
sorrow, and to recover his health (Phil. 2 : 25-30).
We do not know, of course, how long this was nor
precisely how long Paul was in prison in Rome before
his release, assuming, as I do, that he did not fall a
victim to the hate of Nero in connection with the
burning of Rome in a. d. 64. We may say then
that Paul had left Rome before the early summer of
A. d. 64. He may have reached Rome in the spring
of A. d. 59 or 60. Colossians, Ephesians, and Phi
lemon were sent together by Onesimus and Tych
icus (Philemon 10, 13; Col. 4:7-9; Eph. 6:2if.).
They were also written from Rome, I hold, and not
from Caesarea or Ephesus. It is not clear whether
Philippians was despatched before or after this group
to Asia. The common opinion is that Philippians
was sent afterwards and just before Paul's release,
because he expects to be set free when he wrote to
Philippi (1 : 25-26). But he is just as confident of
getting free when he writes to Philemon and asks for
a lodging to be made ready for him (22). The ap
parent absence of Luke and Aristarchus (Phil. 2 : 20)
is a puzzle, but we have no right to say that they
remained with Paul constantly in Rome. The pres
ence of Timothy surely calls for no explanation.
The doctrinal aspect of the Epistle comes in well
between the Judaizing controversy in the great doc
trinal Epistles (1 and 2 Corinthians, Galatians, Ro
mans) and the Christological controversy raised by

THE BRIEF SALUTATION 1/
incipient Gnosticism in the Lycus Valley and other
parts of Asia (Colossians, Ephesians). Thus we
have an echo of the Judaizing trouble in Philippians
I : 15-17 and 3 : 1-2, while in Philippians 2 : 5— 1 1
Paul has his greatest passage concerning the Person
of Christ. There was probably no great space of
time between Philippians and the other three (Phi
lemon, Colossians, Ephesians) Epistles of the First
Roman Imprisonment. Till we can get further light
on this point I follow Lightfoot in placing Philip
pians before the others, though not long before.
Lightfoot's essay on " St. Paul in Rome " (pp. 1-29
of his commentary on Philippians) is still the master
piece on this topic. We can fill in some of the de
tails in the picture of Paul's life in Rome, whither he
had come at last. He had long planned to come to
the Imperial City (Acts 19 : 21 ; Rom. 1 : 13 ; 15 : 22,
32). In spite of all the hindrances of Satan and the
Jews Paul was to go to Rome (Acts 23 : 11) for he
was to stand before Caesar (27 : 24) to whom he had
appealed. He had not expected to come to Rome
as a prisoner, but he is not in despair because of that
fact. Things might be worse. He has his own
hired house (Acts 28 : 30), even if he is chained to a
Roman soldier (28 : 20 " this chain "). He was al
lowed liberty to receive his friends by the Praetorian
Prefect Burrhus, if so be Paul fell to his care. Ram
say indeed thinks that Paul was the rather under the
care of the Princeps Perigrinorum (stratopedarch,

18 PAUL'S JOY IN CHRIST
according to some manuscripts for Acts 27 : l6),
who was the head of the soldiers from abroad with
some of whom Paul had been sent to Rome. He
was a prisoner with dignity and some degree of
liberty. He paid for his own lodging (in his own
hired dwelling ') and so did not have to stay in the
soldiers' camp. He " received all that went in unto
him"2 (imperfect tense and here shows his habit).
His friends had free access3 (without hindrance) to
him and he preached to them the kingdom of God
and the things concerning the Lord Jesus Christ4
with all boldness.5 His life was therefore a busy
one and he met Christians, Jews, and Gentiles, men
of all classes. To all of them he presented Jesus as
the Saviour from sin and the Lord of life. Lightfoot
emphasizes the sharp antithesis " between the Gospel
and the Empire " when Paul comes to Rome. He
had seen long ago that the Roman Empire was the
world-power of Antichrist (2 Thess. 2 : 6 f), unless,
indeed, as Lightfoot suggests, Paul then looked on
the Empire as the power that was restraining Anti
christ, a view I do not hold. But Paul with a states
man's grasp ofthe situation saw that the kingdom of
Christ and the kingdom of Caesar were at grips with
each other. He longed to win this world empire to
Christ and laid his plans to that end. His appeal to
1 iv iSitp ixia6u>ii.aTt. 2 A^sSi^ero. s &K wXurios.
* Td jzsp) tov /topioo 'lti<s6u XplGTOU.
6 psrd ndo~n? xapprjo-ias.

THE BRIEF SALUTATION 19
Caesar sharpened the issue, though Nero as yet had
taken no notice of Christianity. The official attitude
of Rome was still probably the lofty indifference and
tolerance of Gallio which looked upon Christianity
as a variety of the Jewish superstition and hence a
religio licita.1 At Rome the greatest preacher of
Christianity necessarily gave fresh impetus to the
cause of Christ, as we shall see, and made Christians
" a mark for the wanton attack of the tyrant. The
preaching of Paul was the necessary antecedent to
the persecution of Nero " (Lightfoot, Phil., p. 2).
The shadow of Nero falls across Paul's path because
he had appealed directly to him. Even if Nero finally
dismissed the case without a formal trial, Paul was
still at the mercy of the Roman Emperor. Roman
power and Roman citizenship loom large before
Paul now and bring out more strongly the imperial
aspects of the kingdom of God.
The character of the church at Rome was mixed,
as seems probable from Philippians 1 : 12-20 and
from Romans I, 2, 15. They were partly Jews and
partly Gentiles, though the Jewish element apparently
1 Prof. D. Plooij, of Leiden (see The Expositor, December,
1914, February, 1917, and M. Jones' reply March, 1915),
contends for the idea that Luke wrote the Acts as an apolo
getic for Paul to influence Jewish and Roman opinion about
Paul favourably for his release from his first imprisonment. He
does not mean that the book was ever formally presented to
Nero, but that it was conceived as a defense of Paul's career.
This interpretation explains the attention given to the arrest in
Jerusalem and the imprisonment in Caesarea.

20 PAUL'S JOY IN CHRIST
predominated. Rome itself was the home of men of all
races and all lands, a conglomerate like New York to
day. Paul had already many friends in Rome, if we
still take, as I do, Romans 16 as a genuine part of
the Epistle to the Romans. Rome drew people like a
magnet from all parts of the world, and Christians came
as well as others. Probably few people of social or
political importance in Rome had as yet identified
themselves with this " superstitio externa " (Tacitus),
with which Pomponia Graecina, wife of Plautius,
Britain's conqueror, was charged. A generation
later, Lightfoot notes (pp. 2 1 f), " Flavius Clemens
and his wife Flavia Domitilla, both cousins of
Domitian, were accused of ' atheism,' and condemned
by the emperor." Legend has claimed as Christians
" the poet Lucan, the philosopher Epictetus, the
powerful freedmen Narcissus and Epaphroditus, the
emperor's mistresses, Acte and Poppaea, a strange med
ley of good and bad," but without a particle of proof.
More interest attaches to the presence in Rome of
the Stoic philosopher Seneca as Nero's friend and
adviser. The subject has a fascination for Lightfoot
(pp. 270-333) and there is small doubt that Paul had
adequate knowledge of Stoicism. He had probably
met it in Tarsus, the home of Athenodorus. In
Athens Paul argued with the Stoics (Acts 17: 18).
Many of the ethical teachings of Paul's Epistles are
parallel to those of the Stoics as seen in the writings
of Seneca and Epictetus. Many of these were mort

THE BRIEF SALUTATION 21
or less current proverbs and sayings of the time.
But there is no real evidence that Paul and Seneca
met or that they had any literary connection. " The
Letters of St. Paul and Seneca " are certainly spurious.
Ramsay (" St. Paul the Traveller," p. 355) thinks that
Seneca exerted a restraining influence of great value
on Nero till his disgrace and retirement in A. d. 62, 1 1,
when Nero became much worse under the baleful *
influence of Tigellinus. The fact that Nero, Seneca,
and Paul are in Rome at the same time appeals to
one's imagination. Nero is the embodiment of will
ful power and wanton ambition. Seneca is the adroit
and suave worldly-wise philosopher in the imperial
court where he preaches lofty maxims for others to
practice, a Stoic in creed and a hair-splitter in practice
like the Jewish Pharisee. Both would scorn to no
tice Paul the provincial prisoner, a Jew and worse,
a Christian, an intellectual outcast with no standing
with gods or men. The very pride of Nero and
Seneca lifted Paul to greater heights by contrast.
This " prisoner of Christ " ' (Eph. 3 : 1), this " slave
of Christ Jesus " 2 (Phil. 1 : 1), this " ambassador in
a chain " s (Eph. 6 : 20), is conscious of his spiritual,
moral, and intellectual superiority to Nero, Seneca,
and all the minions of the world-power of that age,.
He was the ambassador * from the Lord Jesus in heaven
1 d(ap.io<s TOO xpioTou.
1 SovXos, same root (Se-) as in Si-a-jxws bondsman.
" bizkp ou Ttpsa^ebu) iv dXbtrec. * izpsa^ebi.

22 PAUL'S JOY IN CHRIST
to the court of each soul in Rome and all the world.
The proud court of Nero was to Paul but an incident
and an item in his world program. The outcome has
vindicated Paul as all the world knows. The great
man is the man who does the really great task in
spite of appearances. The glitter of tinsel in Rome
did not confuse the eyes of Paul. He was able to
grasp the elements of real power in the world and to
work with God and to abide God's time. One is
tempted to linger with this hero of faith as he makes
Rome the new world capital of spiritual energy and
power. He vitalizes the Roman Church (Phil.
I : 12-20) and directs the enterprise of Christian
missions in the Lycus Valley, in Philippi, and
wherever there was call for cheer and guidance. He
is guiding the forces that will ultimately overthrow
the world-powers of evil and make Nero's power
puny and Seneca's sophistries puerile.
3. The City of Philippi.
The ancient name was Crenides (Strabo vii. 331)
or springs (" Little Fountains "). Philip II of
Macedon, father of Alexander the Great, gave his
name to each one of the springs and hence Philippi
(plural) for the town. The city occupied a strategic
position on a hill, between the rivers Strymon and
Nestus, which commanded a view of the plain of
Druma with the river Gangites or Angites (Herod.
vii. 113) and overlooked also the mountain pass be-

THE BRIEF SALUTATION 23
tween Pangaeus and Haemus. It is nine miles from
its seaport, Neapolis (the modern Kavala). Philip
seized it and exploited it for its gold and silver mines,
which were of great service for his wars and helped
him as much as his use of the Macedonian phalanx.
The gold went before and paved the way for the
phalanx. He gained a revenue from these mines of
a thousand talents a year (Diodorus xvi. 8).
With the battle of Pydna in b. c. 168 Macedonia
became Roman and in b. c. 146 one Roman province.
But Strabo (vii. 331) says that it was now " a small
settlement " (aarotaia imcpd) and the exhaustion of the
mines marked its decline as a commercial point. In
the autumn of b. c. 42 Cassius and Brutus successively
met defeat here (twenty days apart) at the hands of
Octavius and Antony; and the defeat and suicide
pf Cassius and Brutus marked the end of the Roman
republic. Macedonia and Achaia were at first sena
torial provinces, then at their own request imperial
under Tiberius (Tac. Ann. i. 76) and senatorial again
under Claudius (Snet. Claud. 25). Octavius was
much impressed by the position and importance of
Philippi and made it a military colony (Colonia Iulia
Philippensis) with the jus Italicum. Copper coins
of Philippi have the inscription Colonia Iulia Augusta
Victrix Philippensium. This title was given after the
battle of Actium b. c. 31, when the colony was largely
strengthened by Italian partisans of Antony displaced
at Rome by followers of Octavius. The city was

24 PAUL'S JOY IN CHRIST
thus a colony * (Acts 16 : 12) with many privileges,
immunity from taxation being the chief one. The
people also had the right to own and sell property
like other Roman citizens and the right of civil action
(vindicatio). The mother city was copied closely and
the colony was in reality " a miniature Rome "(Vin
cent) even in the form and the appearance of the
city. Roman inscriptions were on the coinage. The
city had its own magistrates (Duumviri) who called
themselves Prcetores 2 (Acts 16:20-38). The city
was exempt from interference from the provincial
government.3 The famous Egnatian Way (Via
Egnatia) ran by Philippi and added to its impor
tance as an outpost of Rome. It is not clear what
Luke means by " the first of the district " 4 (Acts
16 ; 12). Thessalonica was the capital of the province
and Amphipolis, thirty-three miles away, was a larger
city. But Philippi, because a colony and in such a
strategic position, may still have been the most im
portant in rank in this district of Macedonia.
The village of Filibedjik or Filibat, which preserved
the name Philippi, has now vanished. Near by is
the modern village of Ratchka, in a ravine to one
side of the ancient city which was on the height.
But " an enclosure of rough stones preserves traces
of the Hellenic wall " (Vincent, Int. Crit. C, p. xvii.)
1 koXtavia. * aTpa-rnyol.
3 Mommsen, " Provinces of the Roman Empire," i., pp.
Z99_3°2' * T.pWTTl T1,<S fiepiSo?.

THE BRIEF SALUTATION 25
upon the hill, while the plain below is covered with
ruins and the theatre can still be seen on the face of
the acropolis fronting Mount Pangaeus. The rocks
around are covered with inscriptions to the ancient
gods, " a veritable museum of mythology " (Heuzy
and Daumet, " Mission Archeologique de Mace-
doine," p. 86). Traces exist of a temple dedicated to
the Roman god Silvanus, one of the popular deities
of the imperial era. He was considered " the sacred
guardian of the Emperor " (Kennedy, " Exp. Greek
Testament," Vol. Ill, p. 400). Two statues of this god
have been found, one of which may have stood in
the temple here at Philippi. Tablets also have been
found with the names of the members of the sacred
college of the temple. Some of these names (like
Crescens, Pudens, Secundus, Trophimus) are the
same as those of some of Paul's friends. The god
Men was also worshipped here and Dionysus, the
favourite god of Thrace, had his chief sanctuary in
the mountains near by. There was plenty of religion,
such as it was, in Philippi, when Paul and his party
first appeared here.
4. Paul in Philippi.
Situated on one of the main trade routes east and
west, Philippi offered a splendid opportunity for
Paul's first work in Europe.1 " Philip and Alex-
1 Ramsay, " Church in the Roman Empire," pp. 56, 70.

26 PAUL'S JOY IN CHRIST
ander, yEmilius, Mummius, and Octavianus had thus
prepared the way for Paul " (Vincent, p. xviii.).
The Macedonian Cry' (Acts 1 6 : 8-10) was not
specifically from Philippi. It was simply " a certain
Macedonian man " 2 who was standing in the vision
and urging Paul : " Cross over into Macedonia and
help us." 3 This incident is in one of the " we-sec-
tions " of Acts which fact shows that Luke, the au
thor of the book, was present. Ramsay 4 says that
Paul, since the Macedonians and Greeks dressed
alike, recognized the man in his dream by sight as
one already known to him. Hence he argues that
the man was Luke who had talked to Paul before he
had his vision about the need in Macedonia. Ram
say concludes further that Luke now lived in Phi
lippi, as is shown also by the fact that Luke con
tinued in Philippi for some five years after Paul's
first visit. We do not know whether Luke was a
Macedonian by birth if he now lived there. There
is some support for the idea that he was a native of
Antioch in Syria. It is not clear whether Luke first
met Paul in Alexandria Troas, or had already been
with him in Galatia during his illness there (Gal.
4 : 1 3)° But, at any rate, we know the names of
Paul's three companions (Silas or Silvanus, Timothy,
1 In the second missionary journey, a. d. 50-5 1 .
2 dvijp MaReSdtv tis.
8 StajSds els Ma/iedoviav ^oyjB-qaov ijfilv.
4" St. Paul the Traveller and the Roman Citizen," p. 201.
5 Shaw (" Pauline Epistles," p. 400 ) thinks that Luke now

THE BRIEF SALUTATION 2^
and Luke) who went with him from Alexandria
Troas to Philippi. They all " concluded " ' (Acts
1 6 : io) with Paul that God called them to evangelize
Macedonia. The cry was the cry of one man, but
he plead for his country, and it was the voice of God.
Paul is in Philippi three times. The first time is
recorded in Acts 16 : 1 1-40, and the narrative is full
and vivid and adds further point to the view that
Luke now made Philippi his home. Ramsay (" St.
Paul the Traveller and the Roman Citizen," p. 206)
thinks that Luke here shows " the true Greek pride
in his own city." One is struck at once by the ab
sence of Jewish influence in Philippi and the promi
nence of the Roman element in the narrative (M. N.
Tod, " Philippi in Int. St. Bible Enc"). There was
no synagogue in the city, showing that the number
of Jews there were small. It was now a military
outpost rather than a great commercial emporium
like Thessalonica where Jews abounded. The pray
ing place2 (Acts 16: 13) may have been in reality a
synagogue. There seems no doubt that proseuche
was used for synagogue.3 The location of the pray
ing place several miles out of town by the riverside
was due to the need of water for the Jewish ablu
tions. The worshippers were mostly women, as Paul
lived at Troas and met Paul in a professional way as his phy
sician and was thus converted.
1 «7UK/3(/3aCovre? making go together. z r.poaei>xn-
8 Schuerer, " Jewish People in the Time of Jesus Christ,"
Vol. II, Div. II, pp. 68-73.

28 PAUL'S JOY IN CHRIST
and his friends found, and they did not seem to be
certain (we supposed) ' of finding the place of worship
at all, having evidently failed to find a synagogue in
the city as had been so easy to do in Salamis (Acts
13:5), Antioch in Pisidia (13:14-43), Iconium
(14 : 1), etc. Here by the Gangites Paul was on the
site of the battle of Philippi and near the old mines
(Shaw, " Pauline Epistles," p. 405). Here, moreover,
the Jews seem to have been few, for Luke does not
say that Lydia was a proselyte, but a " God-fearer " 2
(Acts 16: 14), a Gentile who had come to worship
the God of the Jews, like Cornelius in Acts 10, but
not necessarily one who had gone over formally to
Judaism. There is no mention of Jewish converts,
for the household 3 of Lydia, if her employees, were
probably simply " God-fearers " like herself. Some
Jews may have been converted, or at any rate Paul
found it necessary in his letter to warn the church
against the activity of the Judaizers (Phil. 3 : 1-2).
It was a small enough beginning that Paul was able
to make. " A man had summoned Paul to Mace
donia in the vision. Paul went to Macedonia and
found a woman first of all " (Hayes, " Paul and His
Epistles," p. 41 1).4 But this Asiatic merchant-woman
1 ivop.iZojj.ev. ! ae^opivrj Tdv deov.
3 S ul/zos auT7Js.
4 Women seemed to occupy " a specially favourable position
in Macedonia " (Kennedy, Phil., p. 402). Note mention ol
the activity of women in Acts 16:13; 17 : 4, 12. "The
extant Macedonian inscriptions seem to assign to the sex a

THE BRIEF SALUTATION 29
from Thyatira proved to be one of the greatest
trophies in Paul's ministry. This church came to be
the joy and crown of Paul (Phil. 4 : 1), and that fact
was largely due to Lydia and Luke.
The Roman features of the story come out sharply
in connection with the episode of the poor girl with
the spirit of a python or divination.1 Luke represents
Paul as driving the spirit out of her (Acts 16 : 18) as
of an. unclean spirit or demon. A Pythoness was
thought to have oracular power from the Pythian
Apollo who had a shrine near here. She was able
to earn many a penny for her masters 2 (16 : 19),
whose slave she probably was, by her soothsaying or
raving3 (16: 16). The ancients sometimes described
such a gift as that of ventriloquism,4 but, whatever
the cause, the poor girl was exploited by a company
of men for commercial purposes just as " white-
slavers " exploit girls to-day for gold. We are
making some progress in the United States when at
last Congress has passed a child-labour law. It is an
old trick, this use of helpless children and women to
fill the pockets of greed. Paul touched this " syndi
cate in its tenderest spot " (Shaw, " Pauline Epistles,"
p. 406). He had no respect for the vested interests
higher social influence than is common among the civilized
nations of antiquity" (Lightfoot, Phil., p. 56; cf. also
Achelis, Zeitschr, f. N. T. Wiss. I, 2, pp. 97-98).
1 izveupa izbdwva. 2 ol kupwi. 3 p.avTeuo/iivTj.
* errao-rpi/wOos. Ramsay, "St. Paul the Traveller," p.
215, accepts the view that the girl was a ventriloquist.

30 PAUL'S JOY IN CHRIST
of capital that traded in human life and human souls.
He set the girl free from the spell of Satan and from
the grip of her enslavers. Their fury knew no
bounds and was as violent as is the rage of men to
day who are compelled to give up the liquor business,
gambling, or any other form of graft or greed that
fattens on the weaknesses of human nature. These
men (the girl's masters) were Romans, as is shown
by the appeal to race prejudice which they make in
the effort to stir up the Romans against the Jews
(Acts l6:2of.). The Romans were more than half
the population of the city, though there was still a
solid substratum of the old Macedonian stock. So
then the masters of the girl feel perfectly safe in the
spurious cry which they put forth to the archons '
(16 : 20, the common Greek term for chief magis
trates) or the praetors2 (16:21, the Latin term
claimed by the magistrates, though duumviri was the
technical title) in the market-place 3 like the Roman
forum. These officers are accompanied by lictors4
(16 : 35, 38) or sergeants who carry the fasces with
which they scourge Paul and Silas 5 (16 : 22). They
are charged with a breach of public order and the intro
duction of customs 6 unlawful for Romans to observe.
It was a skillful turn, for " the population prided
themselves on their Roman character and actually
called themselves Romans " (Ramsay, " St. Paul the

1 tous ap%ovTas.

* Tois OTparnyois.

3 els ttjv iyopdv,

4 p'aj3dou^ot.

6 p'afiSiZetv.

6edT),

THE BRIEF SALUTATION 3 1
Traveller," p. 218). No chance was offered for
Paul and Silas to defend themselves, but they are at
once condemned after an onset by the multitude
who are completely deceived by the pious and
patriotic claptrap of the accusers. The magistrates
themselves give way to excited indignation and the
farcical trial is over. Paul and Silas are placed in the
inner prison for safety with their feet fast in the
stocks.' The forms of Roman law are duly observed,
but the spirit of justice is utterly violated. The sud
den change of base by the magistrates next morning
after the earthquake is not explained by Luke (Acts
16 : 35) 2 when they sent the lictors and said to the
jailor : " Let these men go." The magistrates may
have heard what had taken place and may also have
become ashamed of their conduct. But this request
gave Paul his opportunity to state the fact of his own
Roman citizenship and to recount how Roman law
had been violated in his imprisonment. Everything
done to him and Silas was illegal, they being Romans.
They had been beaten publicly and uncondemned 3
1 els tyv iamripav (puXa/zrjv.
'' The addition in Codex Bezae (" assembled together in the
Agora, and remembering the earthquake that had taken place,
they were afraid, and ") is hardly genuine. Cf. Ramsay, " St.
Paul the Traveller," p. 223.
3 Ramsay, "St. Paul the Traveller," p. 225, thinks that
Luke has not accurately rendered Paul here, who probably
spoke in Latin and said re incognita, " without investigating
our case." But it did aggravate the matter for the imprison
ment to happen without condemnation.

32 PAUL'S JOY IN CHRIST
and cast into prison. It was a sudden turn of the
wheel of fortune and the magistrates are themselves
in grave peril. They come and in apologetic style
beg Paul and Silas to leave before further compli
cations arise. They do go, but not before their own
innocence is established and Christianity is vindicated
in Philippi. We do not know how long Paul was in
Philippi, though Luke uses " many days " (Acts
16: 18) of the case of the girl with the spirit of
divination. But a sturdy church of Gentile Chris
tians is now established before Paul leaves. Paul
went to Lydia's house and " comforted the breth
ren," showing that men were won also to Christ
here, though the term for " brethren " ' probably
included the "sisters " also. Lightfoot (Phil., p. 57)
notes how in Philippi the gospel exerted a powerful
effect on woman, on the slave, and on family life
(Lydia and the jailor). The church in the house
of Lydia, for they had no other meeting place at
first, grew to be the most loyal and helpful of all the
Pauline churches. When Paul and Silas left Philippi,
Luke and Timothy remained behind. Troubles came
to the Philippian church " in much proof of afflic
tion " (2 Cor. 8 : 2) at a later time, we know, and
probably also soon after Paul left, for the Philippians
knew the " proof " of Timothy (Phil. 2 : 22). It is
meet, therefore, that Paul should associate Timothy
(now with Paul in Rome) with him in the salutation
1 robs ddeXpobs.

THE BRIEF SALUTATION 33
of the Epistle (Phil. 1 : 1), though Timothy is in no
sense co-author with Paul. Timothy joined Paul
and Silas in Bercea (Acts 17: 14) and probably be
fore that in Thessalonica (Phil. 4:16), " for even in
Thessalonica ye sent once and again to my need."
Luke, however, apparently remained in Philippi.
Paul appears in Philippi again during the third
mission tour (a. d. 55-57) when he hurried over from
Troas to Macedonia ahead of time in his eagerness
to see Titus on his way back from Corinth (2 Cor.
2:12; 7:5-14; Acts 20: 1). We do not know
that Paul stopped at Philippi and met Titus there,
but there is every probability of it, though Paul tells
us that " even in Macedonia " he had no relief till
Titus came (2 Cor. 7 : 5 f.). We naturally think of
him as waiting with Luke and Lydia in Philippi who
could cheer his despondent spirit in the meanwhile.
He was preceded by Timothy and Erastus (Acts
19 : 22). He had originally planned to go first to
Corinth from Ephesus and then to Macedonia and
back to Corinth and Jerusalem (2 Cor. 1:15 f.), but
the acuteness of the crisis in Corinth made Paul de
cide to postpone his visit to Corinth till they had one
more chance for repentance, and so he sent Titus to
them with a rather sharp letter (2 Cor. 2 : 1-4), the
effect of which he awaited with eager anxiety. The
outcome was joyful on the whole (2 Cor. 7 : 5-15),
though the minority remained stubborn (2 Cor.
2: 5-1 1 ; 10-13). While in Philippi Paul apparently

34 PAUL'S JOY IN CHRIST
wrote 2 Corinthians, if we take the Epistle as a unit,
as I still hold to be the most plausible theory. Paul
is still in Macedonia when he writes (2 Cor. 8 : 1-5 ;
9 : 2—4). But Luke, for some reason, tells us nothing
in Acts about this visit of Paul to Philippi and Mace
donia. After three months in Achaia (Acts 20 : 3) Paul
suddenly changed his plans again and, instead of sail
ing direct to Syria, went on to Philippi, where he
met Luke again who remained with him till the close
of Acts. Luke gives the names of Paul's compan
ions in travel (Acts 20 : 4), messengers of the churches
to accompany Paul in carrying the great gift to the
poor saints in Jerusalem, and he mentions the fact
that Paul remained in Philippi to keep the passover
there (Acts 20 : 6), probably a slight evidence of the
presence of some Jewish Christians by this time in
the church in Philippi.
We know, if we may follow the Pastoral Epistles
as letters of Paul as I do, that Paul was in Mace
donia once more, though after he wrote the Epistle
to the Philippians. When he wrote to the church,
he expressed the hope that he would himself be able
to come " shortly " ' (Phil. 2 : 24). He did come to
Macedonia again after his release from imprisonment
in Rome, and was there when he wrote the first
Epistle to Timothy (1 Tim. 1 : 3). It is certainly
highly probable that Paul went once more to Phi-
1 ra^itus.

THE BRIEF SALUTATION 35
lippi where he could thank them face to face for
their many tokens of affection and support during
the years. There may, indeed, have been other
visits, but these four are reasonably certain.
5. The Philippian Church and Paul.
Paul himself tells us of the devotion and zeal of
the Philippian church. While Paul was in Thessa
lonica shortly after leaving Philippi (Acts 17 : 1-9),
the church in Philippi had sent twice at least gifts
for his needs (Phil. 4 : 16). They kept up this good
work when Paul went to Corinth and was in want,
for it was not Corinth, but Philippi alone that at first
supplied his wants above what he could make by his
own hands (2 Cor. 11:9; Phil. 4 : 15). The ex
ample of Philippi was later followed by some other
churches, though never by all. " I robbed other
churches," Paul ironically says, " taking wages of
them that I might minister unto you " (2 Cor. 1 1 : 8).
" In the beginning of the Gospel, when I departed
from Macedonia, no church had fellowship with me
in the matter of giving and receiving but ye only "
(Phil. 4: 15). Probably Thessalonica and Bercea
soon fell into line with Philippi and helped Paul in
Corinth. Certainly Thessalonica became " an ex
ample to all that believe in Macedonia and Achaia "
(1 Thess. 1 : 7). From them " has echoed forth the
word of the Lord " • (1 : 8).
1 il;7JXT}Tat.

36 PAUL'S JOY IN CHRIST
But no one of the Pauline churches was so thor
oughly missionary in spirit and deed as that in Phi
lippi. The church in Antioch has as its glory that
it rose above the narrow prejudices of the Judaizers
in Jerusalem, the Pharisaic (anti-mission or " Hard
shell " element there), and welcomed the propaganda
among the Gentiles, though there is no evidence that
the Antioch church contributed anything but good
will to the enterprise. It was a Greek church and
was open to this world- movement. But the Roman
church in Philippi rallied heartily and steadily to the
practical support of Paul's missionary campaign to
win the Roman Empire for Christ. They set the
pace for all time for the churches that wish to ex
emplify the love of Christ for men. It was all the
more beautiful that it was voluntary and continuous.
The Greek church at Antioch had responded to the
appeal of Paul and Barnabas to send a contribution
to the poor saints in Jerusalem in proof of the gen
uineness of their conversion (Acts n : 29 f.), but they
did not at first catch the vision of practical coopera
tion with Paul in his great missionary enterprise.
This glory belongs to the church in Philippi, who
thus became Paul's " joy and crown " (Phil. 4 : 1).
They had true '• fellowship " with Paul in the work
of the Gospel. At first they alone had this " part
nership," ' for this is the true meaning of the word
(Phil. 1:5; 4 : 14 f.). They alone at first were Paul's

THE BRIEF SALUTATION 37
"co-sharers "* (Phil. 1 : 7) in this grace of giving the
Gospel to the lost world. It may seem amazing that
the early churches were so slow to respond to the
missionary appeal. But it is not for modern Chris
tians to say much on this subject till we do enough
to entitle us to speak.
The church at Philippi probably did far more for !
Paul than he has told in his letters. The last instance ',
of their " fellowship " after an interval when they
" lacked opportunity " (Phil. 4:10) was while Paul
was in Rome the first time when they sent Epaphro
ditus, " your messenger and minister, to my need "
(Phil. 2 : 25). They seem to have fairly outdone
themselves this time and their gift was "an odour of a
sweet smell, a sacrifice, acceptable, well-pleasing to
God" (Phil. 4: 18). They may have sent a letter
to Paul by Epaphroditus and he may have written
other letters of thanks to them (Phil. 3:1).
Paul leaned on the church in Philippi heavily in
raising the great collection for the poor saints in
Jerusalem from the churches in Galatia, Asia, Mace
donia, and Achaia. The churches in Achaia were ]
quick to promise and slow to pay, like some modern I
churches. Under the spur of Titus's leadership they j
promised a whole year ahead (2 Cor. 8 : 10) and Paul
used their prompt pledges to stir the Macedonian
churches to activity (9 : 2). And now in turn he has
to spur the Achaian churches on to actual payment
1 ouyRoivwvovs p.00.

38 PAUL'S JOY IN CHRIST
by the liberality and prompt paying of the Mace
donian churches (8: 1-15; 9: 1-5). Paul does not
wish to be ashamed of the Achaian churches if he
comes with some of the Macedonian brethren to
whom he has boasted of the Achaian liberal promises.
It is all a very modern situation drawn from life.
But it is clearly the church at Philippi, poor and
generous, that has long had the habit of giving, that
set the pace for the other Macedonian churches and
for the Achaian churches as well.
The church in Philippi no longer exists. The
Turks have swept over Macedonia hke the locusts of
Egypt. But its early fame is secure. Ignatius, Bishop
of Antioch, stops in Philippi early in the second cen
tury on his way to Rome where he is condemned as
a Christian and is thrown to the wild beasts. The
Philippian Christians treated Ignatius kindly and
wrote a letter of sympathy to his home church in
Antioch and to Polycarp, Bishop of Smyrna, asking
him to send them copies of any letters of Ignatius
I which he might have, a side-light on the circulation
| of Paul's Epistles. Polycarp complied with their
request and also wrote the church a letter of his own
full of comfort and cheer. Polycarp censures a
presbyter, Valens, and his wife for avarice, though
the church at Philippi seems to be doing well.
The church lived on apparently to modern times,
but no story of the destruction of city and church
is known. Le Quien (Or. Chr. II, p. 70) gives the

THE BRIEF SALUTATION 39
name of the Bishop of Philippi when he wrote in
1740. 6. Purpose of the Epistle.
In reality Paul's immediate purpose is to express
his appreciation of the love and kindness of the
Philippian church in their gracious generosity by the
hand of Epaphroditus (Phil. 1:3-11; 2:19-30;
4 : 10-20). Three times he takes up the subject.
He explains the occasion of the Epistle to be the re
turn of Epaphroditus, the bearer of their gift and now
of his Epistle to Philippi after his dangerous illness.
It is all perfectly natural and obvious. Paul tells also
something of his own situation in Rome and expounds
his comfort in Christ and urges the Philippians to
constant joy. He strikes a jubilant note, though a
prisoner himself, as he and Silas sang praises at mid
night in the Philippian jail (Acts 16 : 25). Paul
sings the song of victory and not of despair. It is
thus a letter of joy and a letter of love. The sheer
simplicity and beauty of his rapture in Christ make
this Epistle a favourite with all who know the deep
things of God in Christ. It is easy to take the
theology of Philippians and apply it to modern con
ditions. The mass of modern men and women have
to live their lives in untoward circumstances. They
must do their work and sing their song in spite of
prison or pain, of penury or pressure, of perversity or
pugnacity. The very sanity and serenity of Paul's

40 PAUL'S JOY IN CHRIST
piety bring his loftiest flights within the range of the
humblest of us who gladly try to imitate Paul as he
imitated Christ. Lightfoot (p. 72) says : " The Epistle
to the Philippians is not only the noblest reflexion
of St. Paul's personal character and spiritual illumi
nation, his large sympathies, his womanly tenderness,
his delicate courtesy, his frank independence, his en
tire devotion to the Master's service ; but as a monu
ment of the power of the Gospel it yields in im
portance to none of the Apostolic writings."
7. The Church and the Officers.
Paul does not here use the word church,' but he
writes " to all the saints in Christ Jesus that are at
Philippi, with the bishops and deacons." 2 Evidently
Paul has the church in mind because he mentions the
two classes of officers, " bishops and deacons," and
yet 'he addresses the Christians in Philippi as indi
viduals (" all ") rather than as an organization. The
unit in the kingdom of God is not the local church
and not the officers. The church is made up of in
dividual believers and the church chooses its own
officers. The believers are here addressed as " saints."
The term was already in use for the covenant people
of Israel as " the saints in Jerusalem " (1 Mace. 10 : 39),
" the holy nation," " the holy people," " the saints "
1 ekrcX-naia.
2 abv naatv to'is dyiots iv xptaTW Y)j<roO toTs ofiatv iv
QiXinnois abv ixarXoxots &ou Siaxovocs.

THE BRIEF SALUTATION 41
(cf. Ex. 19:6; Deut. 7:6; 14:2; Dan. 7: 18, 22).
It was natural to apply it to the true Israel, the be
lievers in Christ, " a chosen generation, a royal priest
hood, an holy nation " (1 Pet. 2 : 9). Lightfoot (in
loco) notes that even the irregularities and profligacies
of the Corinthian church did not prevent Paul's use
of the word for this church " called to be saints "
(1 Cor. 1 : 2).1 It is really the technical term for
Christians on a par with " believers " 2 and carries
with it the atmosphere of consecration found in
the Old Testament usage (Septuagint) as in Leviticus
11:44-45. The term is used of the priests who
consecrated themselves to God, who were set apart
from the people for the service of God. So it is
used of the chosen people who were set apart from
the nations as God's instrument in the work of re
demption. Now it is applied to those of all nations
who are set apart from both Jew and Gentile as the
elect of God. The idea of holiness3 as a duty is

necessarily involved in the word, as appropriate and
obligatory, though not always actual. Its use in the
Gospels seems to be confined to Matthew 27:52.
1 The adjective ayws is common in the inscriptions as dew
dytw u<pio-Tw OGIS 3781 (a. d. 18-19). See Moulton and
Milligan, "Vocabulary ofthe Greek Testament."
2 ol IZlGToi.
3 ayuoabvyj, dyidTTjS, ayiaap-ds. The verb aytdZw is not
yet found outside of Biblical and ecclesiastical Greek. The
ancient Greeks used &yiZ<", dyco-pds in their religious language.
Cf. Moulton and Milligan, " Vocabulary of the Greek Testa
ment."

42 PAUL'S JOY IN CHRIST
Since the Jews would apply the term " the saints " to
themselves, Paul here adds " in Christ Jesus " (Chrys
ostom, in loco). This is Paul's common idiom for the
mystic union between the believer and Christ. Jesus
used the figure of the vine and the branches (John
1 5 : 1-8). The branch abides in the vine. Paul uses
" in Christ Jesus " forty-eight times, " in Christ "
thirty-four, " in the Lord " fifty (Vincent, Int. Crit.
Comm.).' " These words sum up Paul's Christianity "
(Kennedy, Exp. Gk. Test.). The idiom is apparently
original with Paul, but one must compare the words
of Jesus, "Abide in me, and I in you " (John 15 : 4).2
The most intimate and vital union with Christ is
Paul's idea, not a perfunctory ecclesiastical connec
tion. Paul assumes that the nominal saints in Philippi
are real saints in the sense of actual life in Christ ;
not in the sense of absolute sinlessness, but of hving
connection with Christ who vitalizes and sustains
each one. They are members of Christ's body of
which He is the Head (1 Cor. 12). It is not pro
fessional saints who pose as superior to other be
lievers that Paul has in mind, but he makes his salu
tation to all those who live in Christ as the sphere
of the spiritual activity. This inclusive circle cuts
out other circles. But Paul does not ignore the
1 Cf. also Deissmann, Die Neutestamentliche Formel "in
Christo Jesu" (1892).
3 Cf. Robertson, " Grammar of the Greek New Testament
in the Light of Historical Research," pp. 588 f.

THE BRIEF SALUTATION 43
officers of the saints or church, though they occupy
a secondary ' place in his mind. The officers are im
portant, but not primary. The individual saint is
primary. Church officers are made out of saints.
The fundamental reason that we do not have better
preachers (bishops) and deacons is that they come
from the body of the saints, a part of whom they still
are. Paul does not draw a line of separation between
clergy and laity. He rather emphasizes the bond
of union by the use of " together with." 2 To be
sure, the progress and usefulness of a church are
largely gauged by the efficiency of the officers.
Like priest like people. And yet the other side is
true also. Like people like priest. So long as the
saints are sound at heart Christianity will outlive the
vagaries and follies of sporadic preachers. A corrupt
ministry will ruin any church if condoned. Certainly
preachers and deacons are not free from the respon
sibility for sainthood by their official position.
Noblesse oblige. Their very prominence imposes
higher burdens. Fundamentally the average church
member has precisely the same obligations and limi-
1 The use of abv shows this. It is not certain whether abv
here has the idea of" plus " or " including " since the prepo
sition bears either connotation. The papyri show both ideas
(Moulton and Milligan, "Lexical Notes from the Papyri,"
Expositor, Sept., 191 1). The context favours the idea of
" including " here. On the whole Paul uses fieTd much more
frequently than abv, particularly in the two last groups of his
Epistles. He has peTd seven and abv four times in Philippians.
2 abv.

44 PAUL'S JOY IN CHRIST
tations that the preacher has, but practically the
preacher and deacon cannot escape an extra respon
sibility because of their leadership (cf. Jas. 3 : 1).
We are confronted here with the whole problem
of the Christian ministry (its origin, character, and
functions). Bishop Lightfoot * has proven that in the
New Testament " bishop " and " elder " are used in
terchangeably for the same office as in Acts 20 : 17,
28 ; 1 Timothy 3 : 1-7 and 5 : 17-19 ; Titus 1:5-7;
1 Peter 5:1-2. See also Clement's " Epistle to the
Corinthians," § 42. Lightfoot translates the words 2
in Philippians 1 : 1 " presbyters and deacons " to
make it plain to his readers that Paul is not using
" bishop " in the sense of Ignatius in the second cen
tury who gives a threefold 3 ministry, " the bishop,
presbyters, deacons," and insists on the distinction.
Ignatius makes the bishop supreme and the embodi
ment of ecclesiastical authority.4 It is clear that in
the New Testament usage the Christian ministry is
in a more or less fluid state as to the functions of
different members. General terms occur in I Thes
salonians 5 : 12, " them that labour among you, and

1 Cf. note on " The synonymns bishop " (eTzia/eoizos)
and " presbyter " (npeo-pbTepos) (Phil., pp. 95-99) and dis
sertation on "The Christian Ministry" (Phil., pp. 181-
269) and Lightfoot's " Apostolic Fathers " (Vols. I, II).
2 imaxdnois fca\ 8ia/c6vois.
3 tui imaKoitw, npeafluTipois, diaadvois. Letter to Poly
carp S 6.
4 Cf. Ep. to Smyrn., Ch. VIII.

THE BRIEF SALUTATION 45
are over you in the Lord, and admonish you." ' In
Hebrews 13 : 7, 17, 21, we find " your leaders " com
mended to their memory, obedience, welcome.2
The term " elders " (presbyters) first appears in Acts
1 1 : 30, but as an established body of officers who are
later active in the Jerusalem conference in Acts 15.
The term itself is very old in an official sense as is
shown by the Septuagint usage which merely reflects
the older Egyptian custom as has been amply shown
by Deissmann.3 The " elders of the village " were
town officers. The term also occurs for pagan
priests. The technical use appears in the inscriptions
of Asia Minor. Even " bishop " (i-nia/io-nos) appears
in " the technical religious diction of pre-Christian
times " in inscriptions in Rhodes, curiously enough
along with " scribes." 4 Precisely " elder " means an
older man and " bishop " an overseer, but when both
became technical terms no such distinction is drawn.
Kennedy (in loco) suggests that " elder " applied
more to status and " bishop " to function. Vincent
(Phil., pp. 36-49) argues for a distinction between
" bishop " and " elder," though he admits the vague-

1 tous kontiovTas iv b/iiv /eat npotaTapivous bpwv iv
kopim/lai vouOerobvTas upas.
2 tcuv ¦fjyoupivmv (-01s, -ooy).
'"Bible Studies," pp. 154-157, 233-235. We can no
longer follow Cremer in speaking of Ikigkotzos as " the Greek
coloured designation" and TzpeafiuTepos as of " Jewish col
ouring." 4 Cf. Deissmann, " Bible Studies " ypappaTeis, pp. 230 f.

46 PAUL'S JOY IN CHRIST
ness of the early usage and renders (p. 4) " with the
superintendents and ministers." Here at Philippi we
meet a twofold ministry, though the definition of
neither " bishop " nor " deacon " is given. One may
note also that use of the plural " bishops " is like
the plurality of " elders " found at Jerusalem (Acts
n : 30) and Ephesus (20: 17, 28). This fact shows
clearly that " bishop " is not here used in the later
ecclesiastical sense of Ignatius when one bishop is
head of a large city or district with many elders and
deacons under his rule.
The term deacon is of obscure etymology ' and is
a general term for one who serves. It is common in
the New Testament in the general sense of servants
of God or Christ (1 Cor. 3 : 5 ; 2 Cor. 6 : 4). It is
not always clear when the word has a technical use
in the New Testament or precisely what the office is
meant to be. The papyri and inscriptions show the
word in the general sense and for religious officials.2
It is probable, though not certain, that deacons in
the technical sense are described in the group of
seven chosen in Acts 6 : 2-6 to " serve tables." 3
1 Some derive Sidkovos from tin/km or Siojrw (eager pur
suit) and others even from dtd, kovts (dusty with running).
Certainly some deacons can " raise a dust " if nothing more.
2 Moulton and Milligan, " Vocabulary," quote Magn. 109
circa b. c. 100, where Sidkovos is used for temple officials,
and in CIG II, 1 800, a " college " of Stdkovot is mentioned,
while ibid., 3037 we see two SidKovoi, and a female Sidkovos
as in Rom. 16: 1. See further Dibelius, Phil., p. 45 in
" Handbuch zum N. T." s Stakovetv rpaxitats.

THE BRIEF SALUTATION 47
The qualifications given in 1 Timothy 3:8-13 are
not wholly different from those for bishops (1 Tim.
3 : 1-7 J Titus 1 : 5-9). Probably it cannot.be shown
beyond controversy that in the beginning the bishops
had charge of the spiritual functions and the deacons
the business side of the church life. There were at
first apostles, prophets, evangelists, shepherds, and
teachers " for the perfecting of the saints " (Eph.
4:11 f.), though strangely enough Paul does not
mention bishops and deacons in this list. Both
terms are likewise absent in 1 Corinthians 12:28:
" first apostles, secondly prophets, thirdly teachers,
then miracles, then gifts of healings, helps, govern
ments, divers kinds of tongues." Some have thought
to see " bishops " in " governments " ' and " dea
cons " in " helps." 2 In " The Teaching of the Twelve
Apostles " the primacy still belongs to the apostles,
prophets, and teachers (XI. 4-7; XIII. 3) as the
spiritual guides of the churches, while bishops and
deacons are local officers (XV. 1), though " elders "
or " presbyters " are not mentioned. One may note
the famous discussion on the Christian ministry in
The Expositor for 1 887, which was participated in by
W. Sanday, G. Salmon, C. Gore, G. A. Simcox,
A. Harnack, J. Rendel Harris, W. Milligan, J. Mac-
pherson. The lower view of the origin of bishops
and deacons as presidents and dispensers of the ordi
nance of the Lord's Supper in particular is advocated
1 KoPepvTJaets. 2 dvTtXrjptfret?.

48 PAUL'S JOY IN CHRIST
by Rev. H. F. Hamilton in " The People of God "
(191 2, 2 vols.).' There seems little doubt that the
development varied in different regions. Perhaps
Ignatius represents one line of development while
" The Teaching of the Twelve Apostles " shows an
other. But in the course of time apostles, prophets,
and teachers disappeared and a consequent readjust
ment of functions followed. The growth of the ad
ministrative bishop was certainly later than the New
Testament period, as Lightfoot has proven. The
modern " pastor " (shepherd)2 ofthe flock is expected
to be at once apostle (missionary,3 or one sent of God),
bishop or overseer, shepherd to care for each lamb
in the flock, herald4 or preacher to proclaim the
message, evangelist (gospelizer °) to win to Christ,
prophet6 or for-speaker for God, teacher7 to instruct
in the way of the Lord, deacon (in the general sense
of service) at the call of one and all in the com
munity, elder or guide and counsellor. The de
mands upon the " bishops " have grown with the
years, while those upon the " deacons " have lessened
by comparison. The wise pastor seeks to throw
some of his burdens upon the deacons and upon the
church as a whole.
1 See his theory ably reviewed by Rev. Maurice Jones in
The Expositor, August, 19 16, pp. 1 18-135. See the other
side in Loenning, " Gemeindeverfassung des Urchristentums,"
Theol. Lit., 1889, coll. 418-429.
'noiprjv. 3 dizoaroXos. * fnjpu£.
6 euayyeXiaTfjs. c irpuipiJTTjs. ' StSdauaXos.

THE BRIEF SALUTATION 49
8. The Fatherhood of God and the Lordship of
Christ. This is Paul's favourite greeting * as it appears also
in 1 and 2 Corinthians, Galatians, Romans, and
Ephesians, and in slightly modified form in one and
2 Thessalonians, Colossians, 1 Timothy, Titus, 2 Tim
othy. There seems little doubt that Paul means to J
place Jesus Christ on an equality with God the ]
Father in spite of the absence here of the application :
of the term God to Jesus. Paul ascribes divine at- j
tributes to Christ in Colossians 1 : 15-19, and is cred
ited by Luke in Acts 20 : 28 (true text, " Church of
God ") with applying the term God directly to Christ.
According to the probable punctuation in Romans
9 : 5 Paul calls Christ God, and that is the real idea
in Titus 2:i3.2 Besides, in Philippians 2:5-11,
Paul argues on the basis of Christ's being " in the
form of God " and possessing " equality with God."
In Colossians 2 : 9 he says that all the fullness of the
Godhead dwells bodily in Jesus Christ. It is beside
the mark, therefore, for Vincent (" Int. Crit. on
Phil.," p. 5) to say : " The fact that God and Christ
appear on an equality in the salutation cannot be
adduced as a positive proof of the divine nature of
Christ, though it falls in with Paul's words in chap-
1 %dpts up.lv kal eipTJv7j dizb Beou izarphs ¦rjfiaiv ka\ kupiou
'Itjgou xpiGTou.
2 See margin of Am. St. Version " of our great God and
Saviour Jesus Christ." Cf. Robertson, " Grammar of Greek
New Testament in Light of Historical Research," p. 786.

50 PAUL'S JOY IN CHRIST
ter 2, and may be allowed to point to that doctrine
which he elsewhere asserts. We cannot be too care
ful to distinguish between ideas which unconsciously
underlie particular expressions, and the same ideas
used with a definite and conscious dogmatic purpose.
This Epistle especially has suffered from the over
looking of this distinction." Per contra, the almost
unconscious attribution of deity to Jesus Christ by
Paul so often and in so many ways reveals better
j than anything else Paul's attitude of mind towards
| the Person of Christ. It is not positive proof of the
deity of Christ for Paul to have this opinion, to be
sure, unless one is willing to follow Paul's guidance
in the matter, but the repeated implication is strong
! proof of Paul's conception of Christ's nature and re
lation to God. Certainly Paul is not meaning to
give a mere Trinitarian formula, since he does not
mention here the Holy Spirit, though Rainy (" Ex
positor's Bible," Phil., p. 16) suggests that tlie work
of the Holy Spirit is really involved in the grace and
peace from the Father and the Son. Sometimes at
the conclusion of the letters Paul mentions only Jesus,
as in 2 Thessalonians 3 : 18 ; Galatians 6: 18; Philip
pians 4:23. No name at all may be used as in
Colossians 4:18 (" Grace be with you ") ; Titus
3: 15. But in 2 Corinthians 13: 13 we have the full
Trinity named : " The grace of the Lord Jesus
Christ, and the love of God, and the communion of
the Holy Spirit, be with you all."

THE BRIEF SALUTATION 5 1
The term " Lord " ' is common in the Old Testa
ment (Septuagint) for God, and there can be little
doubt that Paul in his frequent use of this word
means to affirm the essential deity of Jesus Christ.
The word is common in the papyri and the inscrip
tions for the Roman emperors who claimed divine
attributes and accepted worship. But Paul was not
going to allow this pagan usage to rob him of the
privilege of employing this noble word with its rich
heritage. Indeed, it is quite possible that Paul made
a point of applying " Lord " to Jesus so many times
for the very reason that the emperors claimed it for
themselves. The word in a way became the hall
mark of Christianity in the Roman Empire. The
Christians applied it to Jesus, the heathen to Caesar.
The Gentile Christians who once said " Lord Caesar "
now learned to say " Lord Jesus." Hence Paul says
(1 Cor. I2:2f.): "Ye know that when ye were
Gentiles ye were led away unto those dumb idols,
howsoever ye might be led. Wherefore I make
known unto you, that no man speaking in the spirit
of God saith, Jesus is anathema2; and no man can
say, Jesus is Lord,3 but in the Holy Spirit." During
the trial of Polycarp he was urged by Herod and
Nicetes to say the words " Lord Caesar " and live :
" For what is the harm in saying ' Lord Caesar '
and in offering sacrifices and doing the things
1 kbptog. 2 'Avddepa '/ijirouj.
8 Kbptos 'lyaous.

52 PAUL'S JOY IN CHRIST
following these and being spared ? " ' A Phrygian
Christian, Cointus, had just renounced " Jesus as
Lord " and said " Lord Caesar " and was spared.
Polycarp stoutly refused to say " Lord Caesar " when
those words meant the renunciation of " Lord Jesus."
He said in defense, " I am a Christian " 2 and was
burned as he knew 3 he would be. It cost something
then to say " Lord Jesus," and Paul was right in say
ing that no one could say these words (and mean
them) except in the Holy Spirit. These three words
(Lord, Jesus, Christ) present the various aspects of
the work of Jesus. His human name " Jesus " 4
means " saviour of his people from sin "(Matt. 1 : 21)
and the glory and dignity of the humanity is em
phasized in Philippians 2 : 5-1 1 and in the Epistle to
the Hebrews (in particular ch. 2). He is the new
Joshua of the people of God. The name was com
mon enough among the Jews as Josephus testifies
and the papyri also show it. Christ was at first
merely the description of His Messianic mission,
the Hebrew Messiah,5 the Anointed One. In the
Gospels we usually have the article with it, the
Anointed One6 (the Messiah) as in Matthew 1 : 17;
1 Martyrdom of Polycarp, VIII, 2. ti yap kaniv iariv etneiv
Kbptos Kaiaap, kal iniduaat kal Td toutois dkSXouda kal
SiaawCeaOat. 2 Ibid., X. ^ptartavds elfit.
3 Ibid., V. SeT pe £wvTa kaudrjvat. * 'Iijaous.
5 xptaTds.
6 Meaalas is transliteration as Christ is translation, xpiords
is the verbal adjective of^piui to anoint.

THE BRIEF SALUTATION 53
16 : 16. But its use as a title or mere proper name
also occurs in the Gospels (as Matt. I : I) as is the
rule in the Epistles and Revelation. In Paul's later
Epistles we usually have " Christ Jesus " instead of
"Jesus Christ," a still further development in the
usage (cf. 1 Tim. 1 : 1-2). Thus by " Lord Jesus
Christ " Paul really presents the statement that Jesus
is a real man, is the Jewish Messiah of promise, and
is divine, Son of God and Son of man (cf. Luke 2 : 1 1
" the Saviour, who is Christ the Lord "). Paul does
not explain in what sense he uses " Father " as ap
plied to God, whether the general sense in which
God is the Father of all men who are His offspring
(Acts 17 : 26-29) or the more limited sense as Father of
the redeemed (Rom. 8 : 14-16). The use of " God our
Father " reminds us of the Lord's Prayer (Matt. 6 : 9).
9. Grace and Peace.
It has already been noted that Paul does not use
the common word for greeting so abundant in the let
ters in the papyri. He may have felt that it was " too
meagre for Christian intercourse " (Kennedy, in loco).
Grace is from the same root * as the other word for
greeting. Kennedy calls grace Paul's " own great
watchword." It is the distinctive word for the new
dispensation as John has it in his Gospel (1 : 17):
" For the law was given through Moses ; grace and
truth came through Jesus Christ." It is Paul's word
1 %ap — root of both ^aipw (^ai'petv) and %dpts. Our word
" grace " is the Latin gratia.

54 PAUL'S JOY IN CHRIST
in his famous antithesis between legalism and law,
"justified freely by his grace" (Rom. 3 : 24). " But
if it is by grace, it is no more of works : otherwise
grace is no more grace " (Rom. 1 1 : 6). The word is
constantly coming from Paul's pen and is akin to the
word for joy,' as has just been shown. It is used for
" gift " and " gratitude " and " charm " and " good
will " and " lovingkindness." No one word in Eng
lish can translate its wealth of meaning. This word,
" perhaps above all others, shows the powerful re
moulding of terms by Christian thought and feeling"
(Kennedy, in loco). It lays emphasis on the freeness
of God's lovingkindness to men (Vincent, in loco). It
is the " free favour " of God, the state of grace (Rom.
5 : 2) and the power from that state (Eph. 4 : 7), the
overwhelming richness of the love of God in Christ
Jesus, which Paul wishes for the saints in Philippi.
The other word " peace " 2 is a picture of " the
harmony and health of that life which is reconciled to
God through Jesus Christ" (Kennedy, in loco), the
peace which follows from the grace. The two words
thus cover the whole of the Christian experience.
This word " peace " is used of nations and of indi
viduals and implies a bond that is made, words that
are spoken, as the basis on which peace rests. The
Jews said " shalom " (salaam, Arabic salam, peace)
1 XaPd-
2 Eipyjvr) may be either from dpco to join or e'pto to say.
Our word " peace " is the Latin pax through the French paix.

THE BRIEF SALUTATION 55
as a greeting. The angels brought a message of
" peace " to men of good-will in their song of greeting
to the shepherds (Luke 2 : 14). It is the Messianic
greeting to those who welcome the preachers of Christ
(Luke 10 : 5). But peace in the Pauline conception
implies reconciliation with God in Christ (Vincent, in
loco). It is the tranquil soul at peace with God. God
is the God of peace (2 Cor, 13:11; Heb. 1 3 : 20).
Jesus gave His peace as a blessing to the disciples,
His parting blessing (John 14 : 27), a peace which the
world could not give. Paul has this same idea when
he speaks (Phil. 4 : 7) of the peace that passeth all
understanding. But let no one imagine that Paul
taught" peace at any price " either with man or devil.
No one exhibits the spirit of courage and conflict
more than Paul. He has no patience with cowardice
in preachers (2 Tim. 1 : 7). Christ bade His disciples
to be of good cheer in the midst of tribulation, for
He had overcome the world (John 16: 33). Jesus
offers us repose in the midst of struggle. God's
peace makes us independent of man's petty wars.
Peace is not the greatest good. Righteousness out
ranks peace. " First pure, then peaceable " (Jas.
3:17). Only those who "do peace" may expect
" the fruit of righteousness " which is sown in peace
(Jas. 3 : 18). It is not always possible to live at peace
with men, but the responsibility for breaking the peace
should rest upon others (Rom. 12: 18). But peace at
the price of the triumph of evil is cowardly sin.

II
JOY IN PRAYER
(Philippians 1:3-11.)
JOY is the key-note of Philippians. Here we see
Paul's joy in prayer. It is a noble gift, this
exultation and exaltation in prayer. The men
of a former generation spoke of " liberty " in prayer.
There is no higher spiritual exercise than this and it
comes only from long practice. The Philippians
knew of this trait of Paul, for in prison there he and
Silas " were praying and singing hymns unto God " '
(Acts 16 : 25). Rainy (" Expositor's Bible ") calls
this prayer " The Apostle's Mind about the Philip
pians." It is that, but it is his mind in prayer, a
summary of his constant prayer for them, the deepest
desires of his heart about them, the highest hopes he
has for them. There are delightful words here that
linger in the mind.
1. Memory (verse 3).
" Upon all my remembrance of you." The words
could mean " upon all your remembrance of me,"
but the other is probably the idea. It cannot2 be
1 itpoaeuydpevot Spvouv tov 6e6v. Almost as if the prayer
was a song.
2 Because of ndar] rjj pveia (the article). Cf. Robertson,
" Grammar of the Greek New Testament in the Light of
Historical Research," pp. 769 f.
56

JOY IN PRAYER 57
" upon every remembrance." Paul is not thinking of
isolated memories of Philippi, but of the total picture
that is still vivid in his mind. There were unpleas
ant memories of Philippi if he cared to dwell upon
them, the rage of the masters of the poor girl whom
Paul set free and the conduct of the magistrates and
the populace towards Paul. But these were not part
of the flock in Philippi. Even there Paul knows of
unpleasantness between two women (Phil. 4 : 2 f.)
and of others who seek their own desires (3 : 17).
But time and distance mellow one's memories in a
gracious way, particularly in the case of an old pastor
who no longer feels the petty irritations that once
were so keen. Fortunately also the people forget
their grudges against the pastor, now that he is gone.
Paul will not allow specks to spoil the whole. So he
meditates upon the names and faces of the saints at
Philippi with his marvellous faculty for recalling
them, happy trait for any preacher who can thus
bind people to him. Time blurs names and faces
for most of us, but Paul has zest in the life of people.
He is fond of folks and joys in them through the
haze of the past, in all of them. Indeed, it almost
sounds as if Paul did nothing else but dream about
the Philippians, " always in every supplication." '
Memories of his work all over the world came to
him often in moments of despair and of cheer
1 He plays upon the word " all " : ndarj, navroTS, nda$,
TZaVTWV.

58 PAUL'S JOY IN CHRIST
(cf. 2 Cor. n). These hallowed associations with
the elect of earth spur one on to fresh endeavour.
One feeds upon rich experiences of grace, like those
at Northfield, and can go in the strength of this
meat for many days.

2. Gratitude (verse 3).
Gratitude springs out of memory, bubbling up like
a fountain. His feeling of gratitude1 rests upon2
the happy and holy memories of his days with the
Philippians and their kindness to him. Paul always
has something to thank God for in the churches to
which he writes, save in the case of the Galatians,
whose sudden defection shocked him severely. Even
in Corinth he finds much to praise. Paul is a man
of prayer and gratitude to God is an essential ele
ment in real prayer. " The great people of the earth
to-day are the people of prayer. The greatest force
of the day is prayer " (Baskerville, " Sidelights on the
Epistle to the Philippians," p. 6). But nowhere is
Paul in more grateful mood than in this Epistle of
joy and suffering. He " dwells long and fondly on
the subject " (Lightfoot, in loco). The Western
1 eb^apiaTiu) is condemned by the Atticists, but is good
Koine and occurs in the papyri (Deissmann, *' Bible Studies,"
p. 122) and from Polybius on. The vulgate gratias ago is a
good deal like eb%dpiaTOS (from eb and %apiZofiai).
2 iiti here in a semi-local (Ellicott) or ethico-local (Ken
nedy) sense.

JOY IN PRAYER 59
text ' makes Paul emphatic in the assertion of his
gratitude, suggesting that the Philippians had written
Paul a letter with the gifts which Epaphroditus
brought. Perhaps also they may have imagined a
slight lack of cordiality on Paul's part (Kennedy, in
loco), because some time had elapsed with no word
of appreciation from him. But the sickness of
Epaphroditus explains his delay and he repeats his
gratitude with emphasis. One of the common faults
of men is failure to express gratitude for the simple
courtesies and favours of life. It costs little to say
" Thank you," and this word smooths out many
wrinkles of care. Paul certainly had not meant to
be derelict in this grace and amply atones for his
apparent neglect by this beautiful Epistle which is a
model of Christian courtesy. His gratitude is in no
sense the Frenchman's definition, a lively sense of
favours expected. This notion is repellent to Paul
(Phil. 4: 17). It must be admitted that many a life
is embittered by lack of gratitude and appreciation
on the part of those who matter most.
" How sharper than a serpent's tooth it is
To have a thankless child."
3. Supplication (verse 4).
But Paul was not content with their spiritual state,
many as were the grounds of thanksgiving. A holy
discontent and high ambition for them led him to pe-
1 DEFG defg have iym piv.

60 PAUL'S JOY IN CHRIST
titionary1 prayer. One cannot well be in the pres
ence of God without a sense of need. The words in
this verse can be variously punctuated, but they prob
ably go together as a single thought with its studied
repetition of the word all (Lightfoot, in loco). One's
mood in prayer varies according to the subject of the
prayer. Here the Apostle prays " with joy," 2 " with
a sense of joy " (Moffatt). This note is the under
tone of the whole3 Epistle and sounds on through
Paul's petition for them which partakes of the nature
of a spiritual rhapsody. Christians often show emo
tion in prayer. Sometimes uncontrolled passion
sweeps them away. At times feeling seems to be
•without thought and merely incoherent ecstasy or
even worked-up artificiality as in some shouting, the
" holy laugh," the " holy rollers " and similar per
formances. But dead formalism has little right to
find fault with such excesses. With Paul joyful
prayer is the normal atmosphere of his life with God.
He had a " hallelujah chorus " in his heart. Christ
to Paul was the spring of all joy. He could not be a
pessimist. He was not a blind optimist. Joy is not
mere excitement, not mere noise, but serenity of
spirit that overcomes circumstance. His
1 Sirjats (twice in this verse) is, like eb^apiaria, just one
aspect of npoaeuyj (general prayer) addressed only to God,
though SdTjats, from Siopat to need or to beg, is to God or
man. 2 p£Ta %apas.
8Summa epistola; (Bengel).

JOY IN PRAYER 6l
" buoyant spirit can prevail
Where common cheerfulness would fail."
The happiest man in Rome is Paul the pris
oner for Christ. Joy is the missing note in many
lives which are too easily upset by the little worries.
The little foxes eat away the vines. Christianity
will have more power when it recovers joyful prayer,
jubilant praying, mighty wrestling with God. Bas-
kerville justly says that we need a revival in our
prayer-life : " Prayer may well be regarded as the
line of communication with the base of supplies."
We have let the stream get choked from this foun
tain of life. If we lay hold on God with great
energy, we shall have power with men.
4. Partnership (verse 5).
Partnership is one of the grounds ' of Paul's
thanksgiving about the Philippians. It is their part
nership2 or fellowship with Paul in the furtherance
of the Gospel.3 The specific reference is to the con
tributions made by this church " from the first day
until now," 4 to Thessalonica and to Corinth at the
very start of the church's life (Phil. 4: 15 f.). At
first they stood alone in this cordial support of Paul's
" tjj kotvmviq. bpmv (subjective genitive), from the adjective
kotvds (in common). The word kotvmvia is used in the
papyri of the marriage contract as well as of commercial part
nership, a life-partnership ftiou kotvmvia,
3 els to ebayyiXtov. Note this use of els.
4 and T7JS npojTTjs nf^po-l &XP1 T0" """•

62 PAUL'S JOY IN CHRIST
missionary labours, though others later followed this
noble example (2 Cor. 1 1 : 8). The Philippian
church was thus a missionary church from the start.
The word here for fellowship means cooperation in
the largest sense, though the particular application is
to their help to Paul in the work. James and John
were partners 1 with Simon in the fishing. Titus was
Paul's partner (2 Cor. 8 : 23). Paul uses this word
for partnership on the part of the Philippians in the
collection for the poor saints in Jerusalem (2 Cor.
8 : 4). The Philippians gave themselves to the mis
sion cause heart and soul (Rainy, in loco). Here
was one church to which Paul could always turn,
upon whom he could always count for sympathy and
support. It is just the lack of this sense of fellowship
and of responsibility that makes so many Christians
ineffective and useless in aggressive work. After
Pentecost the Jerusalem Christians continued stead
fastly in this fellowship or partnership (Acts 2 : 42).
This mutual bond of spiritual commerce should bind
together with hooks of steel people and pastor and
make the church glad to remunerate properly both
pastor and missionary (Gal. 6 : 6). It is the great
distinction of the Philippian church that they had
enlightenment enough to see their opportunity as co
workers with Paul in the greatest enterprise of the
ages. They were only too glad of the chance of
taking stock in this chief business of the world.
1 kotvmvol (Luke 5 : 10).

JOY IN PRAYER 63
Cooperation is still the great demand among ;
modem Christians. Churches so often leave it all '\
for the pastor to do. The forces of righteousness in <
our cities so easily disintegrate and fly apart. We
have a common salvation, a common task, a common
peril, and a common Captain of our salvation. When
Christians, with frank recognition of their differences
of standpoint and convictions, learn to pull together
in all common interests against Satan, we shall see
the beginning of the end of his dominion among
men. But we have not even learned how to enlist
all those in one denomination in any common cause.
5. Confidence (verses 6 and 7).
Paul's state of confidence ' grew out of his experi
ence with God and his knowledge of them. Paul
places God first always. God began2 a good work
in them, took the initiative as He always does. God
will also perfect 3 it, carry it on to perfection, will not
take His hand from the task till the day of Jesus
Christ, the day of consummation. God " will go on
completing it" (Moffatt). Paul is cheered by the
hope of the Parousia or Second Coming of Christ,
though he sets no day for it. He nowhere says that
it will be before _his death, and in this very Epistle
he faces his own death as a real problem (1 : 21 ff).
Paul does, however, maintain an expectant attitude
1 Tteitoidws, second perfect participle.
2 b ivapgdpevos. 3 intTeXiaec linear future.

64 PAUL'S JOY IN CHRIST
towards the return of Christ, and the hope has a
moulding influence on his life. It is a pity that so
many modern Christians have lost any real joy in this
blessed hope and no longer look for the coming of
Jesus to claim His own. Some, indeed, go to the
other extreme and have formal programs and details
and even dates for the Parousia. One can admire
Paul's sanity and balance on this subject as on all
others that he discusses. He counts it right' to
have the opinion about the Philippians that he cher
ishes. This church was good soil, no doubt, and
good seed was sown there, and good cultivation was
kept up also. But the reason here given for Paul's
optimism is that he holds them in his heart. Inter
estingly enough the phrase in the Greek 2 can mean
" because you hold me in your heart." Both things
are true, but Paul is speaking of his own love for his
children in the Gospel. He was bound to believe
the best about them. He has the shepherd heart
and grounds his confidence in his own love as well
as in God's purposes about them. The Philippians
have shown the grace of continuance. They are not
quitters. They press on both in the defense 3 and in
the confirmation of the Gospel. There are so many
unfinished books, pictures, sculpture, buildings. It
1 Slicatov (justum, Vg.). Right here, not righteous.
2 Sid to e%etv pe iv rfj kapSia bpas. Here RapSia in
cludes the purposes of the will as well as the emotions.
8 aTtoXoyia is used of defense in a judicial action.

JOY IN PRAYER 65
is a joy to see a church carry a thing through as they
are doing. This is like God whose work is thorough
(Baskerville). Hence Paul is proud to have the
Philippians co-partners ' with him in grace, in all the
rich grace in Christ. They all share to the full with 2
Paul. He claims no clerical grace above them.
They are fellows in Christ Jesus. It does Paul good
to brood over this noble band of brothers linked to
gether in the mystic bond of love for God and man,
linked not merely in idea and theory, but in actual
practice. If all churches of Christ lived up to this
ideal, there would be no need and no room for any
other brotherhoods, much good as many of them do.
The church would fill all the life to the full.
6. Longing (verse 8).
Paul uses a very strong word 3 here, a word of in
tense feeling and yearning, sometimes transliterated
as pothos.* The solemn oath here adds to the emo
tion. Paul calls God to witness in no light or flip
pant way (cf. Rom. I : 9-1 1). But Paul actually says
that he longs after them in the tender mercies 5 of
1 auvkoivmvobs pou Trjs %dptT0s.
2auv. 3 iiznzodfi).
4 We cannot press the force of the compound int- in the
koivyj. 6 aizXdy%va is used for the nobler viscera (heart, liver, lungs,
etc.), as opposed to the evTepa (lower intestines). It occurs
in the papyri in sense of pity bxep aizXdy/you " for pity's
sake" (BU 1139'?, V. B. C), Moulton and Milligan, " Lex
ical Notes from the Papyri," Expositor, June, 191 1.

66 PAUL'S JOY IN CHRIST
Jesus Christ, with all the heart-hunger of Jesus Him
self. The ancient Greeks located the emotions of
love, pity, joy, etc., in the " stomach-brain," as it is
sometimes called. This word is used about Phile
mon, "my very heart"1 (Phile. 12). Paul longs
for the Philippians, not only with the best of his own
heart but in mystic union with Christ with the very
heart-throb of Jesus Himself. He identifies his own
heart-life with that of Christ. Paul, though a man
of tremendous intellectual power, was even more a
man of heart. He was a spiritual dynamo for
Christ, a sort of electric battery, charged with the
love of Christ.
7. Discerning Love (verses 9-ioa).
Petition (cf. 1 : 4) is now the form of Paul's prayer,
petition closely connected with the gratitude already
so richly expressed. Paul's prayers for the Chris
tians are very suggestive. They are never perfunc
tory but always pertinent to the situation. " Prayer
makes the preacher a heart-preacher. Prayer puts
the preacher's heart into the preacher's sermon.
Prayer puts the preacher's sermon into the preacher's
heart " (Baskerville, in loco). This prayer has the
very breath of heaven. Paul prays for the overflow2
1 Td ipd anXdyxya.
2 Tteptaaebrj (cf. nepiaaos from -epi). In ancient Greek
this word meant to remain over. It is common in the Septua
gint. Paul uses it commonly for " abound " (Vg. here
abundet). Cf. Thomas, " The Prayers of St. Paul."

JOY IN PRAYER 67
of the love ' of the Philippians for one another and
for himself. There is no danger of an excess. There
is still room, " yet more and more," 2 Paul pleads
with his fondness for piling up adverbs. Some
coldly critical people dislike exuberance in Christian
affection, but Paul sets no limit3 to the development
and expression of love except " in knowledge and
all discernment," 4 " all manner of insight " (Moffatt),
a very important qualification. Love must not be a
raging flood like that in the Miami Valley that threat
ened the very existence of Dayton and other cities.
It is a flood of love that Paul prays for and yet a
flood within the bounds of good sense and discretion.
He wishes that " the sensitiveness of touch may be
added to love " (Kennedy, in loco). There should be
sense in love and not blind impulse. Enthusiasm
needs common sense for poise and guidance. What
we call common sense is sense about common things,
and is itself an uncommon quality. The flood is
good if we know how to use it or to ride it. Love
grows best in the full light of knowledge.5 Love has
1 dyanrj is a " back-formation " from dyandcu. There is
one doubtful example of dyanrj in a Herculaneum papyrus
(i. B. C.) SI d[/]d.7rrjs i[vap~\yobs. The verb dyandto in the
New Testament is a deeper and richer word than <piXla> which
is more human (Moulton and Milligan, " Vocabulary ").
2 en pdXXov kai pdXXov.
3 Paul here uses the tense for durative action (jzepiaaebrj).
4 iv iiziyvwaet kai ndarj alaOrjaet. Vg. has in scientia, et in
omni sensu.
5 Paul is fond of iitiyvuais which is added (ir.t-) knowledge.

68 PAUL'S JOY IN CHRIST
nothing to fear from the light. Suspicion kills love.
" Perfect love casts out fear" (i John 4: 18). In
tense love makes people hypersensitive to slights and
misunderstandings unless one is quick to apply full
knowledge to the situation. The word " discern
ment " ' calls for the practical application of this
spiritual insight and sensitiveness. This word de
notes the fineness of spiritual perception that comes
from alertness and practice. Hippocrates,2 a med
ical writer, employs the verb for perception with
sight, touch, hearing, the nose, the tongue, and
knowledge. The word suggests the nervous organ
ism of the body, all the avenues of approach by the
senses of the mind, that wonderful sensitive plate,
more delicate than any seismograph for recording
earthquake shocks, or than any chemical apparatus
for detecting affinities between atoms, or than any
electrical machinery for noting the behaviour of
electrons. Wireless telegraphy requires apparatus
for sending and receiving the sound-waves. We
give various names to this ethical sensitiveness like
tact, spiritual sensibility, a trained conscience. One
See its intensive force in 1 Corinthians 13:12. Cf. Epictetus
II, 20, 21 irtiyvuxTis Trjs dXr/deias.
1 al'adrjats. Here only in the New Testament, but in
Proverbs 1:4, 7, 22, etc. Cf. els aiadr/atv too kakou in
Epictetus II, 18, 8. In Hebrews 5 : 14 note aiaOr/Trjpta for
the organs of moral sense (Lightfoot).
2 De Off. Med. 3 (quoted by Kennedy, in loco) 8. kal tjj 5</>t
kal ka\ ttj &<py kal tjj dkoujj kal rj? ptvl ka\ rj yXiuaarj kal
rrj yvmprjeaTiv aiaOidat.

JOY IN PRAYER 69
is reminded of the phrase in Hebrews 5:14" who by
reason of use have their senses exercised to discern
good and evil," trained like athletes ' " to discriminate
between good and evil." 2 Sin blunts the moral sense
and blurs the spiritual vision so that the eyes of the
heart do not see correctly. Paul's wish about the
saints at Philippi is that they may be in a position 3
where they can " approve the things that are ex
cellent," 4 " have a sense of what is vital " (Moffatt).
This is one of the translations of this expression and
probably what Paul really means here. But the
original idea is " to test the things that differ." The
word for " excellent " 6 means to " bear apart " either
in hostility or superiority. By comparison or ex
amination6 as in the testing of metals one learns
wherein they differ and which is superior and at what
points. Thus one is prepared intelligently to ap
prove 7 the excellent. It is only when one has his
ethical sense quickened and has also full knowledge of
the facts that he is able to render a sound judgment on
•¦ yeyupvaapiva. Perfect tense, state of readiness.
2npos Stdkpiatv kaXou re kdl kakou.
3 els to" with the infinitive. Probably purpose though con
templated result is possible.
4 SokapdZetv rd StatpipovTa.
5 Sta<p(povTa neuter plural participle from Stafipw.
6 SoktpdZetv. Very common in this sense in the papyri.
It is used for assaying metals as in Proverbs 8:10; 17:3.
' The papyri have this sense also. Cf. o^noTipms obv kal
ab SoktpdZets, P. Pap. III. 41 (quoted by Moulton and
Milligan, " Vocabulary ").

70 PAUL'S JOY IN CHRIST
matters of right and wrong. When the ethical sense
is dulled by misuse or blinded by misinformation or
prejudice, its decisions cannot be trusted. So the
good is the enemy of the best. One cannot be satis
fied with what is " good enough " for others. Few
things are more needed by modern Christians than
precisely this intelligent moral insight mingled with
a wealth of love. It is needed to keep us from failure
to see sin. We need it to help us to see spiritual
opportunity and privilege. We need it to enable us
to see what things are relatively the most important
and to put the emphasis in the right place. We need
it to keep us from becoming the dupes of slick-
tongued adventurers and religious mountebanks.
We need it to shield us from being ourselves the
victims of religious prejudice and narrowness. It
is the only combination that insures loyalty to truth
with progress in grace and service. God give us all
discerning love.
8. Fruit (i : ic^-n).
Paul has a series ' of requests in this prayer, each a
link in the chain. He prays for abounding and dis
cerning love, that the Philippians may be drawn to
the highest and the best, that in 2 the day of Christ
1 "va, els t6, Iva (verses 9—1 1), each dependent on the
other, the two last of an epexegetical nature.
a els i/pipav XpioToo. Literally in or for the day of Christ,
the Parousia. Cf. Phil. 2 : 16; Eph. 4: 30; 2 Tim. 1:12.
Vg. has in diem Christi.

¦JOY IN PRAYER 7 1
they may pass under the eye of the Judge with ap
proval. The goal of Paul in his work is the Day of
Assizes when Jesus comes to judge. Then he wishes
the Philippians to be sincere.1 The old etymology 2
(T. H. Green quoted by Kennedy, in loco) defines the
word as " perfect openness towards God." Plato
uses the word for pure intellect, for the soul purged
from sense. Certainly the eye of Him with whom we
have to do sees us as we are (Heb. 4: 12 f.). He is
the God of things as they are. But Paul prays
also that the Philippians may be " void of offence,"
a possible translation. The word is either in
transitive as in Acts 24 : 16 and means " not stum
bling " or transitive as in I Cor. 10 : 32 and means
" not causing others to stumble." Either will make
good sense here, for Jesus (cf. Matt. 25 : 31-46) men
tions our treatment of others as one of the tests of
character on the Judgment Day. But Paul is not
satisfied with a negative statement of ^goodness. He
adds a prayer for " the fruit of righteousness," " that
harvest of righteousness " (Moffatt), for a full 3 crop
on a fruitful tree (cf. Ps. I ; Prov. 1 1 : 30). In the

1 elXncptvels. Unmixed, pure, unsullied. Vg. sinceri.
2 From kpt'voj and eiXr] (heat of sun) tested by sunbeams or
e'tXi] separated into ranks is very doubtful. The word is com
mon enough, though the etymology is unknown. Cf. I Cor.
5:8; 2 Cor. 1:12 for elXtkpiveia. Light would be in
visible apart from obstructions against which it strikes.
3 nenXrjpwpivot. Perfect passive, state of completion. Note
the accusative kapizov.

72 PAUL'S JOY IN CHRIST
Sermon on the Mount Jesus gave fruit as the proof
of one's sincerity in God's service. " By their fruits
ye shall know them" (Matt. 7: 16). The figure is
common enough in all ages. Paul adds that this
fruit of righteousness comes only through Jesus
Christ.' The Pharisees did not possess it according
to the indictment of Jesus in Matthew 6 and 23.
Jesus is the vine on which this fruit grows (cf. John
15 : 1-8). Paul closes his prayer with the purpose
of this glorious fruitage, " unto the glory and praise
of God." The fruit is not for the glory of the
Philippians nor for the honour of Paul. Redemp
tion has its origin in God and its end in God. " For
of him, and through him, and unto him are all things.
To him be the glory for ever. Amen " (Rom.
1 1 : 36). The word for glory 2 originally meant
opinion. But in the Septuagint it is used for the
glory of the Lord, for the Shekinah. This is the
conception here. The word had a popular sense also
like our glory.3 Paul means that men will be led to
praise God because good fruit is found in our lives.
1 t6v Sid ''Irjaou Xpiarou. Note the added article to the
attributive clause.
2 Sdga from Sokicu.
3 Cf. 86£a itoXems of the prytanis in P. Oxy. I. 41, 4
(iii, iv, a. d.) quoted by Moulton and Milligan's " Vo
cabulary."

Ill
GOOD OUT OF ILL
(i : 12-20)
THE interpretation of Providence is not al- j
ways easy if one looks at the whole prob- '.
lem. There are always glib interpreters, j
like Job's miserable comforters, who know how to j
fit the cap to others with complete satisfaction to j
themselves. Modern science has thrown the chill of
doubt over many of those who find refuge in the love
of a personal God, our Heavenly Father. It is grim
comfort to find consolation only in the certain opera
tion of inexorable law. Our problem is to be able
to see the hand of God in a world of law and order
when things go against us. Paul was able to get
sweet out of bitter. It is easier to see the good after
it has come out of the ill. But it would be a dreary
world if one could not believe that God cares for His |
people and overrules the evils of life for the progress f
of man and of men.
1. Progress ofthe Gospel (verse 12).
It is possible that Epaphroditus brought a letter to
Paul from the Philippian church which was full of
concern for Paul's welfare. He had been a prisoner
73

74 PAUL'S JOY IN CHRIST
for some years now, two at Caesarea and one or two
in Rome. Kennedy raises the question whether
Paul may not have been by this time transferred from
his hired lodging (Acts 28 : 30) to the castra perigrino-
rum where provincial prisoners were kept in military
custody. If so, the Philippians would naturally ex
pect Paul to have a harder time than he had so far
experienced in Rome. At any rate Paul is anxious *
for them to know the true state of the case about his
affairs.2 Paul tells of his experiences in Rome be
cause only thus can he relieve their anxiety. There
are two extremes in this matter. Some men talk
too much about themselves and some do it too little.
The use of " rather " 3 clearly implies that the Philip
pians had expected the worst for Paul. He hastens
to tell them that he has good news, not bad news,
about the progress of the Gospel in Rome. The
word for progress4 seems to mean cutting a way
ahead, blazing a trail before an army to come after
wards. The pioneers, like Daniel Boone in Ken-
1 The idiom yivcoakstv Si bpds ftobXopat occurs only here
in the New Testament, but is like Paul's common BiXoi with
the infinitive (1 Cor. 10 : I ; 11:3; Col. 2 : I ; Rom.
1 : 13). It is a common epistolary phrase (Kennedy).
2 Ta kar ipe. This use of kaTa is almost equivalent to
the genitive in the Icoivrj. Cf. Kaelker, " Questiones de elocu-
tione Polybiana," p. 282. Cf. Eph. 6 : 21 ; Col. 4: 7.
3 pdXXov. Comparative without standard of comparison as
in Phil. 2 : 26 ; 1 Cor. 7:38; 2 Cor. 7:7; Rom. 15:15.
" Really tended to advance the Gospel " (Moffatt).
4 Ttpokoizrj. Cf. 1 : 25 ; 1 Tim. 4:15. Common in the
later Greek. From xpokdr.Tw, to cut forward.

GOOD OUT OF ILL 75
tucky, blazed the path for civilization and Christian
ity. In the Stoic philosophy (Zeller, " Stoics," p.
294) the word is used for progress towards wisdom.
Paul uses it for the progress of a young minister in
culture and power (1 Tim. 4: 15). So then the op
position to Paul in Rome has kicked the Gospel up
stairs. The Jews from Asia did not stop the onward
march of the Gospel when they raised their hue and
cry in the temple in Jerusalem. The hand of God
was with Paul when he was at the mercy of the mob
and before the Sanhedrin. Even Felix and Festus
did not stay God's arm. In spite of shipwreck and
delay on the part of Nero work has gone on. Paul
had not courted imprisonment, but he does not fret
unduly because of his chain. This very chain has
been used of God to spread the Gospel.
2. Sermons in Bonds (verse 13).
The precise way in which good has come out of
ill Paul goes on to show in an explanatory clause of
result.' Paul's bonds2 are literal bonds, for he was
constantly chained to a Roman soldier (cf. Acts
28 : 20). He probably means to say that his bonds
have become manifest in Christ.3 It has become
1 &are — yeviadat kal — ToXpdv. Cf. Robertson, " Grammar
of the Greek New Testament in the Light of Historical Re
search," pp. 999 f.
2 Seapobs. Aeapd (cf. Luke 8 : 29) is more common, but
no real distinction is traceable.
3 iv XptGTip yeviadat. Position is ambiguous, but Vg. has
manifesta fierent in Christo.

76 PAUL'S JOY IN CHRIST
plain that he is a prisoner for no crime, but solely for
Christ's sake, so that Paul can properly call himself
" the prisoner of Christ " ' (Eph. 3 : 1). This fact at
tracted attention to Christ and gave Paul a fresh op
portunity to preach Christ to those interested. Paul
is never ashamed of Christ. He is not ashamed of
his bonds. They become a badge of honour for they
come to preach Christ to all who see them and who
know why he wears them. In particular Paul has a
fresh opportunity each day with the guard to whom
he is chained. The soldiers relieved each other. He
not only talks to this guard about his armour (cf.
Eph. 6 : 10-20) and his service, but he tells him of
Jesus. By this means alone the knowledge of Jesus
would be conveyed to many. But Paul insists that
the Gospel by means of his bonds has become known
" throughout the whole praetorian guard." 2 The
expression is ambiguous in the Greek and can be
interpreted in four different ways. It may mean the
ten thousand picked soldiers who formed this notable
guard. It may be the barracks where the guard
were stationed in Rome. It may refer to the impe
rial palace as it is used of the governor's palace in the
provinces (cf. Matt. 27:27; John 18:28, 33). It
may refer to the judicial authorities of the imperial
court. There seems to be no way of determining
the matter finally, for good arguments are adduced
1 6 Siaptos too XptGTob.
*iv SXm Tf TcpaiTtopitp. Vg. has in omni pratorio.

GOOD OUT OF ILL 77
for each meaning.' We know that there were con
verts in Caesar's household (Phil. 4 : 22), though this
fact does not prove that Paul himself had access to
the emperor's palace. There were Jews connected
.with the household of Nero (his wife Poppaea, for
instance). The Christians there probably were slaves
or other menials. It is possible that Paul was re
moved to the praetorian camp (castra pratoriana)
and thus had ready access to the whole guard. But
if not, he was still able slowly to spread the knowl
edge of Jesus through this famous band of soldiers.
He would probably make visits to the camp with his
guard who went with him from his lodging. In a
way, therefore, Paul became the friend and chaplain
of these soldiers. Mithraism was already beginning
to get a powerful hold upon the Roman soldiers2
and Paul would not be slow to seize the opportunity
to counteract this influence and to tell the men about
Jesus. The Roman soldier probably took kindly to
Paul (cf. the centurion Julius in Acts 27 : 3 who
treated Paul " kindly " 3). Certainly Paul had a manly
message to present. He is manifestly proud of the
fact that he has set all the praetorian guard, almost
the flower of the Roman army, to thinking and
to talking about Jesus. Preaching to soldiers has
always appealed to strong preachers.4 The shadow
1 See Kennedy, in loco.
2 Cf. Kennedy, " St. Paul and the Mystery-Religions."
3 (ftXavdpoiittos.
4 Cf. Broadus in Lee's Army (Robertson, " Life and Letters

78 PAUL'S JOY IN CHRIST
of death in the battle of to-morrow brings the mes
sage close home to strong men's hearts. One is
able to preach as a " dying man to . dying men."
Whether Paul was able to address the soldiers in
large companies in formal sermons we do not know,
but he was able to make skillful use of conversation.
These rough and ready men of affairs saw the steady
joy of Paul the prisoner. They watched him day by
day and his buoyant optimism caught their fancy.
Jesus is the secret of Paul's life of joy. Thus the
contagion of Paul's love for Jesus spread to " all the
rest," whether to soldiers, or to people in Rome it is
not clear. He had spoken to the Jews we know
(Acts 28 : 17, 23). There was much in the soldier's
life that appealed to Paul's heroic nature and he
drew frequent illustrations from the life of the soldier.
3. Spurring Others to Action (verse 14).
This is the second result of Paul's imprisonment in
Rome. There are always timid souls who lose heart
in times of persecution. Some even go to the extent
of apostasy when the cause seems lost. The early
Christian centuries furnish examples of those who
renounced Christ for Caesar under the pressure of the
Roman state (cf. 1 Cor. 12:1-3). Paul had long
foreseen the coming conflict between Christianity
and the Man of Sin or Lawlessness embodied in
of John A. Broadus," pp. 198-209 ; Jones, " Christ in the
Camp," pp. 312-326) ; and the opportunity during the Great
War.

GOOD OUT OF ILL 79
the Roman Empire (2 Thess. 2:3-12). Here in
Rome itself that dark shadow loomed blacker than
ever in spite of the fact that Nero had not yet come
out openly against Christianity. The faint-hearted
in Rome knew the power of the state. Paul was a
prisoner and the outcome was uncertain. These
fearful saints would take no chances. There was a
minority of the brethren in Rome who exercised
extra caution because of Paul's activity for Christ.
They wished no responsibility for his conduct if
things went against him. There are always these
shirkers who practise absenteeism from church in
times of struggle, these cowards in a crisis who slink
away till danger is past. They come in for the
shouting after victory is won. In case of disaster
they are ready to say : " We told you so." But
" the most of the brethren " * constituted that inner
circle of the brotherhood that does and dares things
for Christ while the rest hang back. Paul was lucky
to have won a majority to this scale of activity. It
is usually the minority of Christians who put energy
into the work while the majority drift along or criti
cize what the minority do. The papyri 2 give plenty
of examples of " brothers " in the sense of " fellows "
1 tous nXetovas tSv dSeXywv. The comparative can thus
be translated. Cf. Robertson, " Grammar," p. 668.
2 Thus a town clerk calls another aSeXcpos, P. Tebt. I.
1 2 (b. c. 11 8), members of a burial club are so termed in P.
Tor. I, i. >-2° (ii. b. c). See Moulton and Milligan 's " Vo
cabulary " for others.

80 PAUL'S JOY IN CHRIST
in service or members of guilds or brotherhoods.
Paul's courage and contagious enthusiasm had
shamed many into action who had at first held back
through fear or indifference. These gain confidence
in the Lord, which is the probable ' translation rather
than " brethren in the Lord." This confidence in the
Lord is caused by Paul's bonds.2 Paul's chain re
buked their lethargy and cowardice and stirred the
conscience so that they are now " bold to speak the
word of God without fear." 3 Manifestly they had
been afraid to open their mouths for a while till they
saw how brave Paul was in spite of his bondage and
impending trial. Some, never eloquent before, now
find tongues of angels as they catch the spirit of Paul.
The bolder spirits are rendered " more abundantly 4
bold " than they were before. These cast caution to
the winds and are overwhelmingly daring in their
championship of Jesus. They speak " the mes
sage of God," Paul's phrase here for preaching and
telling the story of the gospel of grace. There
are always in a crisis some choice spirits ready to
die for Christ like the ten thousand native Chinese
Christians who at the time of the Boxer movement
died rather than renounce Jesus. Fortitude is con-
1 iv kupt'a) Tte-KeOotTas. Cf. Phil. 2 : 24 ; Gal. 5:10;
z Thess. 3 : 4. The order here is different, but that is not a
material point.
2 toT? Seapols poo. Instrumental case.
ToXpdv t6v X6yov too 6eou d(fot3ms.
1 nepiaaoTipws.

GOOD OUT OF ILL 8l
tagious. Paul's courage was like that of a brave
general leading his troops. There is nothing that
will quicken a dying church into life like courage on
the part of the leaders. Prophets to-day have to
call to the dry bones to live. Paul waked up the
church in Rome by going ahead in spite of his limi
tations and doing his duty boldly as opportunity
came to him. It is a great achievement to revive a
dead church. There are plenty of them dead or
dying or asleep. Much of the pastor's energy is
required to keep his church awake or to wake it up.
It is not enough to galvanize a corpse. Life must
come back into the body. This is no artificial or
mechanical process. Paul did his own part heroically.
That is the way to wake up our churches. Let each
one lay hold of his own task. That is better than con
ventions or conferences or resolutions. Life is more
contagious than death. Life can put death to flight
if it is given a fair chance. " And he hath put a
new song in my mouth, even praise unto our God ;
many shall see it, and fear, and shall trust in the
Lord "(Ps. 40:3).
4. Preaching Christ from Envy of Paul (verses
i5.a i7)-
But Paul had no bed of roses in Rome. The
minority furnished plenty of thorns for his side.
Some * of these were provoked by Paul's activity, it
He does not define them.

82 PAUL'S JOY IN CHRIST
is true, to preach ' Christ, but they did it " even of
envy and strife," 2 pitiful enough motives for Chris
tian zeal. Envy 3 is a powerful motive in human
life. It played its part in the trial and death of Jesus
(Matt. 27: 18). There is a personal side to this
preaching which is as much against Paul as in favour
of Christ (cf. Eph. 2 : 4). Kennedy pleads for
" rivalry " 4 rather than " strife '' in this passage and
the word often has this sense. Envy and rivalry
often lead to open strife. We do not, indeed, know
to what class of teachers Paul refers. It may be
some of the old teachers of the church in Rome who
do not relish Paul's leadership since it displaces them,
a form of jealousy that one sees only too often. In
that case their fresh activity would be with a view to
regaining their former prestige and influence and
partly by depreciating Paul.5 If it was not personal
pique that stirred these men, they may have been
Jewish Christians who disliked the note of universality
in Paul's message and feared that he did not suffi
ciently guard the interests of Judaism.6 It may have
been the Judaizers, Paul's old enemies who did him
such harm in Jerusalem and Galatia and Corinth.
This is the usual view since Bengel, but it is open to
1 krjpbaaouatv to herald Christ.
2 kal Std (fddvov kal eptv.
3 Philemon, a comic poet of b. c. 330, says : TtoXXA pe
StSdakets d<p06vu>s Std <p66vov. * For eptv.
6 Cf. Weiss, "Am. Journal of Theology," i. 2, pp. 388-389.
0 Cf. McGiffert, " Apostolic Age," pp. 393-395.

GOOD OUT OF ILL 83
the objection that Paul here apparently condones
their preaching. That, however, is not quite true, as
we shall see. We do not, indeed, know that the
Judaizers had reached Rome, though there is no in
herent difficulty in that supposition. As a matter of
fact, it is quite likely that all of these elements enter
into the situation, for Paul expressly says that these
men proclaimed ' Christ from mixed motives, " not
sincerely." 2 In fact, they preach from a partisan 3
or selfish motive (cf. Gal. 5 : 20). It was primarily
" labour for hire" (cf. Job 2:11) and the word was
applied to those in official position who looked after
their own selfish interests rather than the common
good. Kennedy argues for " selfishness " as the
meaning here. But, in any case, these selfish parti
sans cared as much for giving trouble to Paul as for
preaching Christ. They thought 4 that they were stir
ring up tribulation 5 for Paul by making his chains gall
him (Lightfoot). They found added zest in the
thought that the growth of their peculiar type of
Christian doctrine would irritate (" annoy," Moffatt)
Paul. One must confess that some Christians seem
to enjoy sticking pins in the preacher. It is possible
1 KaTayylXXouatv. A rather more formal word than kr/pbaaw
above. 2 obx d^yvios. Cf. 2 Cor. 11:13, 2° for the charge of
insincerity. So also in Gal. 6 : 22.
3 The word iptdia is from epidos, a hired servant.
4 oldpevoi. Planning and thinking it out.
6 dXiiptv iyetpetv. As if from the dead.

84 PAUL'S JOY IN CHRIST
for one to be more of a denominationalist than a
Christian, to care more for the progress of one's
special views than for the kingdom of God. There
are ministers with small jealousies who wreck
churches like a tornado with their winds of doctrine.
Paul's very success makes these men in Rome jealous
and resentful and determined to nag him if they can
not stop his onward march. These men feel that
they are entitled to success as much as men less able
who get ahead of them. So the destructive spirit
eats its way into their hearts and hves. It was a
pity that this spirit should burst forth against Paul
in Rome at the time of the crisis in his imprison
ment. But at such a time small men feel like taking
advantage of such a situation and they strike Paul
when he is a prisoner. Wolves turn and rend one
of their own pack who falls in the fight. It is a
small thing to try to undermine another preacher's
power. One may wonder that God should bless at
all the message of men with such a spirit. But after
all we should be glad that our own wrong motives do
not wholly hinder the reception of whatever truth is
preached to men. The power is from God and not
from the preacher, in God's message and not in the
preacher's heart.
5. Preaching Christ from Love of Paul (verses
I5.bi6). There is action and reaction in all things. The

GOOD OUT OF ILL 85
factious opposition of the minority stimulated the
majority to increased efforts out of love for Paul.
They do it out of good-will ' as well as love. There is
this good that comes out of a church dissension. Some
sluggish souls wake up and begin to take an interest
in the affairs of the kingdom who had not done so
before the disagreement arose. There is this conso
lation to be found in the midst of the bitter strife of
the ages among various Christian sects which have
often caused sadness. We can excuse much even
of rancour in theological debates and wranglings over
minor points because of the obvious sincerity and
conviction of the disputants. We may rejoice in the
larger spirit of charity now in the world with the
hope for its increase provided the result is not a
spineless uniformity without point or pith. Love
calls for no sacrifice of principle. Love and good
will moved the majority to stand valiantly by the
side of Paul in his exposition of spiritual Christianity.
One can be a conscientious denominationalist to-day
and full of love and the spirit of cooperation in all
wise and proper ways. These men are active be
cause of2 good-will to Paul, and their zeal springs
1 81 ebSoktav. This word (from e5 and Sokico) is used either
for desire (Rom. 10 : 1) or satisfaction (2 Thess 1 : 1 1) as in
the Father's good pleasure in Jesus (Matt. 3 : 17). The best
manuscripts here in verse 16 give the order in the Revised
Version which is a chiasm or cross reference to verse 15.
Cf. Robertson, " Grammar of the Greek N. T.," p. 1 200.
2 Sid.

86 PAUL'S JOY IN CHRIST
out of1 love. Some even love Paul for the enemies
that he has made, even among Christians, but most
love him for his great achievements in Christ. When
Paul is thus under attack in Rome, the faithful rally
round him as the disciples did in a circle2 at Lystra.
The recognize 3 Paul as " set for the defence of the
Gospel." 4 They rejoice in his courage in chains
and take his view of his situation. His defence is an
apology in the original force of the word (cf. I : 7).
Paul is a living apologetic for Christ, a typical ex
ample of the word5 in Jude 3. To desert Paul at this
juncture is to desert Christ. The cause of Christ is
here identified with the cause of Paul, its leading ex
ponent. The cause is crystallized in the man. One
cannot stand by Christ in theory and leave Paul in
the lurch in practice. Alas, so often church mem
bers fail to rally to the support of the pastor or of the
denominational servants. They are willing to give
up the preacher to save the cause as Caiaphas pro
posed about Jesus in John 1 1 : 50, voluntary offering
of some one else as a sacrifice. Sometimes, to be
sure, the minister is at fault and has to go for the
good of all concerned. Christianity is incarnated in
men and women. This fact gives dignity to the
Christian's task, but it makes it imperative that one
1 i$. 2 kukXmadvTtav tu>v paOrjTaiv (Acts 14 : 20).
3 e}S6Tes.
4 els dnoXoyiav too ebayyeXioo kelpat. The word Kelpat
(positus sum, Vg.) means continued state like perfect of ridr/pi.
5 ixaywviCeaffat. To contend steadfastly.

GOOD OUT OF ILL 87
shall be really doing the work of Christ if people are
to suffer with him for Christ's sake. Else the very
love of the people for the man and minister may
lead many into the pit. The words of Jesus here are
final : " Inasmuch as ye did it unto one of the least
of these my brethren, ye did it unto me — Inasmuch
as ye did it not unto one of these least, ye did it not
unto me " (Matt. 25 : 40, 45).
6. Paul's Conquering Joy (verse 18).
Nowhere does Paul appear to better advantage
than in this verse. He faces frankly the limitations
of ministers and men in the service of Christ, limita
tions in preacher and hearer. What is to be the
attitude of the preacher towards other preachers who
do not see things as he does in all points of Christian
doctrine ? This is a practical question and one that
men must answer to-day. People are often diligent
to stir up jealousy between preachers. The effort
was made to make John the Baptist jealous of Jesus,
but it failed miserably ' (John 3 : 22-29). There is joy
enough for all the workers in the kingdom, the one who
sows and the one who reaps (John 4 : 36-38). People
criticize the preachers in the most inconsistent ways
and it is hopeless to try to please them all. They
found fault with John and with Jesus for directly
opposite things (Luke 7:3i-34)-z It nas been ob-
1 Cf. Robertson, "John the Loyal," pp. 165 ff.
2 Ibid., pp. 243 ff.

88 PAUL'S JOY IN CHRIST
jected here that Paul seems to condone the errors
of the Judaizers which he had so severely criticized
in 2 Corinthians 10-13 and in Galatians. But this
estimate fails to understand Paul's spirit here. He
speaks out in Rome with the same courage and
clearness as heretofore. He abates no whit his own
convictions. But the issue before Paul is simply
whether or not he is to spend his time railing at
preachers who have the same right to preach as he
has and give ground for charges of pique and
jealousy besides filling the ears of the Roman sol
diers with stories of the shortcomings of these en
vious preachers. He could have done that and angels
would have wept and the ungodly would have sneered
at this exhibition of so-called Christian love. Jeal
ousy had found a place even in the ranks of the
twelve apostles. Paul rises to the high plane of con
quering joy in Christ. " What then ? " ' The an
swer of Paul is " only that," 2 " in every way " 3
or in any event " Christ is preached." 4 This is
what matters most. One must learn to see
things as they are and to find the consolation
in the big truths of life in spite of the minor
drawbacks. The alternative here between pretense 5
1 rt yap. A common classical idiom. Cf. Rom. 3 : 3.
2 -nXrjv 8ti. Undoubtedly the correct text.
3 Tiavrl Tpdnot.
XptGTos kaTayyiXXerat. Linear present.
5 -Kpoipdaet. Our word " propjbecy." It is the thing set
forth, the alleged or face value of a statement, whether true or

GOOD OUT OF ILL 89
and truth' is a very common one. Some men
were using the name of Christ as a cover or mask
for personal and selfish ends (Vincent, in loco).
We are shocked at that statement, and yet we may
also thank God that He can use such poor preach
ing for His glory. God can even bless insincere
preaching. Even hypocritical preaching, alas, can
be blessed of God. Somehow God blesses the grain
of truth that is mixed in with error and bad motives.
He places no premium upon error or upon pretense.
But Paul's problem is one of personal adjustment. Is
he to embitter his own heart because all preachers
of Christ are not pure ? Far from it. He the rather
seizes upon the salient point in the situation. Christ
is preached. This is what matters most. Other things
are important in varying degrees, but this is primal.
Paul knows how to put first things first and to keep
them there. So he takes his stand. " And therein I
rejoice, yea, and will rejoice." 2 He does not rejoice
in false preaching, but in the fact that even in such
preaching Christ is found by souls that hunger after
Him. Surely we can all rejoice that God does bless
false. Here the contrast with truth shows the meaning to be
pretext or pretense. Cf. 1 Thess. 2:5.
1 dXrjdeia. The word means openness (d privative and
Xavddvm to conceal, unconcealed), the very opposite of deceit.
2 kal iv toutm -jraipu) dXXd kdi zaprjaopat. Note the
affirmative use of dXXd here (Robertson, " Grammar of the
Greek N. T. in the Light of Hist. Research," p. 1185).
Note also the volitive linear future %aprjGopai. Robertson,
ibid., p. 889.

90 PAUL'S JOY IN CHRIST
indifferent preaching. Over and above all the clangour
of contending voices in modern Christendom rises the
fact of Christ. It is Jesus that saves men from their
sins. This is the universal note in the eternal Christ.
We look at Him from different angles and with im
perfect eyes and we tell what we see in broken speech,
sometimes incoherent and contradictory. But, if by
means of it, men see Jesus, it is worth while.
7. Christ Magnified in Paul (verses 19 and 20).
Paul now turns to his own case and declares that
it matters little what happens to him in Rome. Al
ready the imprisonment, as he has shown, has turned
out for the progress of the Gospel. He is grateful
for their prayers (" your supplication ") and " for the
supply ' of the spirit of Jesus Christ " (both source
and gift). Paul's attitude is measured by2 the earnest
expectation 3 and hope that Christ shall be magnified 4
now as always in his body. Whether this is by life or
death is not material. If Christ is made great in the
hearts and eyes of men it is a small matter what hap-
1 iTrtxoprjyias. A word used for the chorus leader who
furnished entertainments for the chorus. Then for "supply"
in general. Cf. z Pet. 1:5, 11. The verb i-t^oprjyim
occurs in the papyri.
2 kaTd.
8 anokapaSokiav. A very strong and striking word (cf.
Rom. 8:19) used for intent watching with head bent or
stretched in that direction. It occurs in the papyri ofthe ex
pectation of peasants about the visit (itapooaia) of a high official.
4 peyaXuvOrjaeTat. Made great.

GOOD OUT OF ILL 9 1
pens to Paul. Then he shall not be put to shame '
in anything. Hence Paul knows2 that his present
troubles will turn out3 at last for his eternal salva
tion,4 not merely rescue from imprisonment, for it
applies (verse 20) both to death and life. He will
get the spiritual development that God means for
him to receive from his imprisonment and from the
personal antagonisms in Rome. It is all one to Paul
what the future holds in store for him on earth. He
is sure of the prayers of the Philippians and of the
presence of the Spirit of Jesus and of the triumph
of Jesus in his work whether by life or death. So
he faces the future with calmness whatever doubt as
to the course of events may exist. As to that Paul
is not sure of his own mind as he now proceeds to
show. 1 ala^ovdrjaopat. 2 olSa. Intuitional conviction.
3 aico^rjaeTat. Go off at last in this direction.
4 atorr/piav.

IV
JOY IN DEATH AS WELL AS IN LIFE
(i : 21-30)
PAUL'S indifference about his personal incon
veniences and his confidence that Christ will
be magnified in his body whether by life or
by death (1 : 20) raise the whole question of what
life is and what death is. Every one has to face this
problem sooner or later. He must have his philosophy
of life. The Stoics preached apathy as the triumph
of the reason over the passions. But that cold and
colourless creed is not for Paul's warm heart. He
gives us in this paragraph his conception of real life,
the life worth while. Kabisch,1 it is true, affirms that
with Paul life is simply existence and has no ethical
quality, an inadequate interpretation of Paul's view in
my opinion, though in verse 20 the contrast is be
tween the present life and death.2 He argues from
this basis.3
1. The Gain of Death (verse 21).
Life has different senses and different standards.
1 " Eschatologie des Paulus," p. 134.
2 Cf. Kennedy, in loco. 3 ydp in verse 21.
92

JOY IN DEATH AS WELL AS IN LIFE 93
Paul here announces the principle of life' so far as he
is concerned. The personal pronoun has the em
phatic place in the sentence.2 It means more than
in my opinion, but in my case, in my realization of
life 3 (Ellicott, in loco). This is what life means to
me, whatever it means to others. With many life
means pleasure, sensual indulgence, money, power,
having one's way, flattery. But with Paul the regu
lative principle of life is Christ. Jesus had said that
He was the life4 (John 11 : 25 ; 14 : 6) as well as the
resurrection, the way, the truth. Jesus is the source
of power in life in the cosmic sense of energy, in the
moral sense of truth, in the practical sense of guide,
and is the origin of spiritual vitality. So Basker
ville (" Sidelights on Philippians," p. 25) says that
" Christ Jesus must be the origin of life, the essence
of life, the model of life, the aim of life, the solace
of life, the reward of life." In Colossians 3 : 4, Paul
speaks of " Christ our Life." 6 But what Paul here
affirms is not " Christ is life," but " living is Christ,
and dying is gain." 6 Paul does say in Galatians
2 : 20 : "It is no longer I that live, but Christ liveth
in me." 7 Christ has taken possession of Paul so
1 Td Zrjv, not t6 fitoov (manner of life). Elsewhere Paul
has to Ztjv for the process of life (verse 22 ; Rom. 8:12;
2 Cor. 1:8). 2 'Epo"i yap to Zrjv Xptards.
3 The ethical dative. 4 # Z<or}.
6 XptaTds rj Ztorj rjpwv.
6 This is plain from the use of the article with the infinitive
and its absence with Xptards and kipSos.
' Zm Si obklTt iycb, £# Se iv ipo\ Xptards.

94 PAUL'S JOY IN CHRIST
completely that Paul has lost his autonomy and will
ful independence of Christ. He is the glad slave of
Christ. He " is crucified with Christ " * in spiritual
identity. This is mysticism, but reality, the deepest
reality of life for Paul, who has been initiated into
the mystery of Christ (Col. 2 : 2). So then Paul is
able to say that life with him has come to mean Christ,
no less and no more. " To go on living " 2 means
more of Christ, living the " Christ life " in the real
sense of that term. Bengel3 has interpreted Paul
thus : " Whatever I live, I live Christ." I live only
to serve Christ and have no conception of life apart
from Christ (Lightfoot). Christ occupies the whole
of my life. I have no secrets apart from Him. I
have no locked doors to keep Him out of any part
of my life. Christ has full possession of myself.
Paul's life is not on the bulk-head principle (Hutton).
In a word, Paul leads a surrendered life and finds
the utmost peace and power in it. It is the victo
rious life in the truest sense. Mere existence is not
real life for Paul. He is not just marking time.
Christ covers the entire horizon for Paul, the whole
circumference of his interests. Christ fills all of
Paul's eye. Christ is his all and in all. But then
what about death? Simply more of Christ. That
is all. " To die is gain." The word here for " gain " 4
1 XpiaTtp aoveaTabptopat.
2 Td Zr;v (present and durative).
3 Quicquid vivo, Christum vivo. 4 KlpSos.

JOY IN DEATH AS WELL AS IN LIFE 95
is used for interest, gains, profits. All that death'
can do for Paul is to give him more of Christ. It will
be like cashing in the principal and the interest. Then
he will gain all of Christ. It is this idea that he has
in mind in Philippians 3 : 8 when he speaks of " gain
ing Christ."2 Paul feels like an eagle in a cage.
Death will be his liberation from the limitations
of the flesh. Death has no terrors for Paul (cf. Heb.
2 : 15). He looks upon death as a friend in disguise,
the door to complete and glorious union with Christ.
So then Paul is ready for death, but is not dissatisfied
with life here.
2. The Quandary About Life (verses 21-24).
Paul faces life or death with equanimity. He is
ready for either. He has shown that for him death fl\
means fuller and richer life in gaining Christ. But '
he is not discontented to live on in the flesh if that is
the will of God. He adds " in the flesh " here be- j
cause he has used " life " about death. Lightfoot jj
quotes " the sublime guess " of Euripides : 3 " Who |
knows if living is indeed dying, while dying is liv- 'j
ing." The comic poets ridiculed this saying of
Euripides, but Christians have found it to be the 5
truth in Christ. Verse 22 is capable of several trans- I
lations. The most natural one is this : " But if life
1 to artoBaveTv here is the act of dying (aorist), not the
process (present). 2 'iva Xptardv kepSrjaai.
3 tis oldev el t6 Zrjv piv iaTV KaTdavelv Td KaTffave'tv 8e Zrjv.

96 PAUL'S JOY IN CHRIST
in the flesh (be my lot), this ' (means) for me fruit
of work." In this translation, the copula has to be
supplied in both clauses ; but this is no more difficult
than to repeat the " if" with a dash after " flesh " or
to make a question out of the first clause.2 He is
sure that if he is to live on in the flesh, it means that
Christ has "fruit of work"3 for him, a beautiful
phrase. Hence he does not complain in spite of the
attractiveness of death for him with the glory of
Jesus beckoning him on. So Paul goes on : " And
(in that case, fruit of work in life in the flesh) what I
shall choose I know not." 4 There would be not a
moment's hesitation with Paul if it were clear to him
that his work was done. Just to eke out a useless
existence has no charm for him. He does not wish
to be like a fruit tree that no longer bears and only
cumbers the ground. He has no desire to be laid on
the shelf, to be past the dead-line in the ministry.
Paul had no friends to take care of his old age. One
of the saddest of all spectacles is the sight of an old
minister whom no one wishes to hear preach and who
is no longer able to support himself.5 So then Paul
1 touto here then refers to to Zrjv.
2 See Kennedy, Lightfoot, Vincent.
3 /capirds epyou. The very phrase occurs in Ps. 103
(104): 13.
4 ka\ ti alprjaopai ou yvmpiZui.
5 It is gratifying to note the efforts in the United States to
raise adequate endowment funds to care for the aged servants
of Christ who need help. They should be pensioned like old
soldiers.

JOY IN DEATH AS WELL AS IN LIFE 97
declines to commit himself in case there is still work
for him to do. " I do not say." ' But Paul has no
hesitation in declaring his personal preference for
death since that means the riches in Christ. But it
seems clear to him that there is work for him yet and
so he is " in a strait betwixt the two," 2 life and death.
Once elsewhere (2 Cor. 5 : 14) Paul uses this verb of
the love of Christ that " constrains " him, holds him
together. He is in a vise between these two con
ceptions. He is caught on the two horns of this
dilemma. He has " the desire," the real longing of
his soul, " to depart and be with Christ," to loosen
his ship from her moorings and put out to sea on
" the Great Adventure " of death which fascinates
Paul, not by its uncertainty, but by the certainty of
being with Jesus. He is not abashed by the thought
that no traveller has ever returned from the other
shore. He does not wish to return, but to go and to
stay with Jesus. That will be glory for Paul. One
may note here that Paul speaks as if he expected to
be with Jesus at death without an interval. The
word " depart " 3 was variously used, for a ship's de
parture, for breaking up camp, and for death. Paul
1 ob yvmpiXm. The ancient meaning was I do not perceive,
but in the New Testament it is as above (declare or say). In
the papyri it is common in the sense of " recognize " or
" identify." (Cf. Moulton and Milligan, " Vocabulary," etc.)
2 aovi%opat Se ik twv 800.
3 dvaXbaat (loosen up). The intransitive sense of depart is
common in Polybius and the papyri (Moulton and Milligan,
" Vocabulary," etc.).

98 PAUL'S JOY IN CHRIST
himself uses a similar word ' for death under the figure
of breaking up camp or striking a tent (2 Cor. 5 : 1).
And in 2 Tim. 4 : 6 he speaks of his own death again
with the same word 2 as here. Paul is willing to make
an end of his tent life in the flesh, a stranger and a
pilgrim on the earth like Abraham (Heb. 11:13).
His Promised Land is beyond Jordan where Jesus is.
He feels sure that for him this " is very far better,"
piling up comparatives,3 a triple superiority, to ex
press the intensity of his feeling on the subject. But
Paul does not take a selfish view of his hfe. He is
willing to " abide by the flesh " 4 since it is " more
necessary for you." s After all this is one of the chief
joys of life to know that your life is necessary or
useful for that of some one else. There is the pang
of parting from loved ones here, the sorrow of leav
ing others without one's help, the shock of an incom
pleted task. So then Paul faces his work with joy,
only he would have more joy to go to be with Jesus.
But the hero is no shirker. He has kept to his task
even though a prisoner for these five years.
1 karaXudvj.
2 dvaXbaetos (cf. our analysis).
8 noXXiji yap pdXXov kpeiaaov. This doubling or trebling
(itoXXif) of comparison is common enough in the kotvrj. Cf.
Robertson, " Grammar of the Greek New Testament in the
Light of Historical Research," pp. 663 f.
4 t8 bttpivetv Sd rjj aapki. So it is to be rendered rather
than " in the flesh."
6 AvaykaidTepov 8? bpds. Comparative again, a sort of
momentum from the first clause.

JOY IN DEATH AS WELL AS IN LIFE 99
3. The Reason for Longer Life (verses 25 f.).
Paul has no desire for longer life just to be alive,
hanging on to the ragged edge of existence. To be
sure, he does not advocate suicide. The matter is in
God's hands and he would not have it otherwise.
Old people can be very happy and very useful. If
they become a problem, it is partly because they take a
morose view of things. Even the sick bring a bless
ing, often just because they are sick and suffering.
Robert Hall and Charles H. Spurgeon are instances
of ministers who turned physical suffering to glorious
gain. The same thing is true of Adele Kamm, the
wonderful invalid girl whose life blessed so many.
Paul was already doing that very thing while a
prisoner. Paul is not here claiming prophetic in
sight into the course of his career. He is confident '
of this very hope of being useful to the Philippians.
He uses the same word again in 2 : 24 about his
plans. In Acts 20 : 25 Paul speaks of a presenti
ment 2 about not seeing the elders of Ephesus again,
which apparently was not fulfilled (1 Tim. 1:3;
2 Tim. 1:15, 18; 4:20). But his personal con
viction about seeing the Philippians again seems to
have come true (l Tim. I : 3). He plays on the
Greek verb as he loves to do with words. It is all a
mistake to think that such plays or puns are simply
funny or idle conceits. " I know that I shall bide
1 tooto Tteizotdws. State of assurance.
2 olSa, His intellectual conviction.

IOO PAUL'S JOY IN CHRIST
and abide with you all." ' The second word 2 has
in the later Greek the notion of remaining alive. So
Paul expects to remain alive and to be with the
Philippians again by God's favour " for your prog
ress and joy in the faith." 3 He had spoken of "the
progress of the Gospel" (i : 12) in Rome in spite
of his imprisonment, in fact largely because of it.
Now he uses the same word about the progress of
the Philippians. Joy will go along with progress in
the faith. It is eminently worth while to see people
make progress in the faith and to find joy in the faith.
The preacher who sees people grow under his min
istry has his reward here and now. So the people
love to see the preacher grow in his insight and
grasp of spiritual truth. There is joy, mutual joy,
because of mutual progress, joy pari passu with the
progress. Paul strikes again the triumphant vic
torious note in his message to the Philippians.
There is no " hark-from-the-tomb religion " for him.
1 pjsvw kal rzapapevw rzdow bpiv. The first verb is abso
lute (for Hfe), the second is relative and particular with the
dative, by the side of you all. Cf. Plato's Phasdrus 1 1 5 D
obklTt bpiv napapevw. The word is in common use for
" serve " as an apprentice or slave-boy (Moulton and Milli
gan, " Lexical Notes in Papyri," Expositor, Sept. 1910). For
other word-plays by Paul see 2 Thess. 3:11; Rom. I : 20 ;
5:19; 2 Cor. 4 : 8 ; 5 : 4. Cf. Robertson, " Grammar of
the Greek New Testament," etc., pp. 1 200 f.
2 napapevw. Cf. Schmid, " Atticismus," I, p. I 32.
3 els Tr/v bpwv Ttpokonrjv kal %apdv Trjs xiaTews. The one
article goes with both substantives as in 2 Pet. i : 1 and 1:11.
Cf. Robertson, " Grammar," etc., p. 785.

JOY IN DEATH AS WELL AS IN LIFE IOI
The Christian ought to be the happiest man alive,
full of spiritual ecstasy and rapture. Joy is more
than Epicurean sensualism. Baskerville quotes the
Yorkshireman who found so great joy in his religion
that he had " A happy Monday. A blessed Tues
day. A joyful Wednesday. A delightful Thursday.
A good Friday. A glorious Saturday. A heavenly
Sunday." Indeed, Paul wishes that their " glory
ing " ' may literally overflow2 all bounds, provided it
is in Christ3 (because of Christ primarily and under
the control of Christ, in the sphere of Christ). If
people have enough occasion to shout aloud their
joy, let them do it. Let the redeemed of the
Lord say so. Sing aloud the praises of our God.
The Philippians will have, so Paul hopes, a special
occasion of joy in his case4 "through my pres
ence 5 with you again." He lives to serve and to
give joy to others. That is his joy. Paul, like his
Master, came not to be ministered unto, but to min
ister. He is not a minister who has to be " molly
coddled," but a virile spirit radiating life and joy to
all about him. The key-word to Paul's life is pre
cisely the notion of service. There is no harm in a
spiritual flood if it does not get beyond the sphere
of Jesus Christ.
1 Kabyrjpa ground of boasting.
2 neptaaebrj. All around and over.
3 iv Xptarip 'Irjaob. 4 iv ipo).
5 Std Trjs epqs itapouaias. Common in this sense of coming
in the papyri. Cf. the Parousia of Christ.

102 PAUL'S JOY IN CHRIST
4. The Christian as a Citizen (verses 27 f.).
Paul's coming to them cannot do it all. They
must do their part if his coming is to be of any value
to them. So he conditions x his hope of helping by
a striking clause : " Only be citizens of the Christian
commonwealth in a manner worthy of the Gospel
of Christ." The Authorized Version preserves a
curious mark of the inevitable change in words dur
ing the centuries for it has : " Only let your conver
sation, etc." In modern English " conversation " is
confined to talk, whereas in old English it signified
manner of life according to its etymology.2 Chris
tian conversation now means Christian talk. But the
Revised Version has " manner of life " which is the
old idea in " conversation." The Greek, however,
has a more precise idea than that and gives the pic
ture of a city-state or commonwealth, from which
we get our words politic, political, polite.3 Paul
uses the word once also of his life in good conscience
before God.4 The Stoics had familiarized the public
1 See a similar use of pdvov in 1 Cor. 7 : 39 ; Gal. 2 : io;
2 Thess. 2 : 7.
2 Conversatio from converso to turn round, then conversor to
turn oneself, to live.
8 izoXiTebeade. Act your part as citizens. From noXtTrjS
citizen, and that from noXts city. Cf. Fowler, " The City-
State ofthe Greeks and Romans " (1895) ; Coulanges, " The
Ancient City"(i9i6). Cf. xoXtTeopa in Phil. 3:20. Jo
sephus (" Life," § 2) says r)pt;dprjv noXtTebea&at tj <paptaaitov
alplaei AaTakoXooBwv. The Pharisees were both a political
and a religious party.
4 ¦KeTtoXireupat (Acts 23 : 1).

JOY IN DEATH AS WELL AS IN LIFE 103
with the idea of a world-wide state (Lightfoot on
Phil., pp. 270 ff). " Stoic philosophy had leavened
the moral vocabulary of the civilized world " (Vin
cent, in loco). The life of Paul in Rome had made
him think afresh of the great Roman Empire and he
himself was a Roman citizen (Acts 22 : 28) by birth
and was proud of it. From the great center of the
Roman world he would naturally think of Christian
ity in Roman terms as Jesus so often spoke of the
kingdom * of God, a Jewish conception. But the
Philippians themselves lived in a city that was a
Roman colony and so were perfectly familiar with
the rights and dignity of Roman citizenship. Clem
ent of Rome also (ad Cor. iii, xxi, liv) shows how
Christians owe obligations to a spiritual polity as
citizens do to the state. Christians are to live
worthily2 of the Gospel of Christ. This is the
standard. They are " no more strangers and so
journers," but " fellow-citizens 3 with the saints "
(Eph. 2 : 19). One of the great lessons for to-day is
just this matter of Christian citizenship. The age
long conflict between church and state has caused
such a reaction that too many Christians fail to bring
1 ftaaiXeta from flaaiXebs.
2 df t'cuy. Cf. Inscr. of Pergamum in 2 cent. a. d. Bd. ii,
p. 496, for <if t'ei? rrjs TtdXews. Deissmann (" Bible Studies,"
pp. 248 f.) gives five examples of inscriptions from Pergamum
with this use ofdgtws with the genitive. So a priest of Dionysus
is praised as au[y~\TeTeXe/t6ros f& lepd  &£ iws rou Oeou.
3 auvitoXiTat twv ayiwv.

104 PAUL'S JOY IN CHRIST
their consciences and their votes to bear upon the
problem of civil government. The divorce between
church and state has been entirely too complete.
Churches have no right as organizations to infringe
upon the prerogatives of the state. But after all the
Christian citizen is still a citizen and must not forget
that when he takes a hand, as he must, in civic affairs.
A new conscience has come to our citizens who are
no longer willing for the laws to be made and to be
executed by men who make a specialty of placing
their own interests above the public welfare and who
ruthlessly sacrifice ethical ideals to carry their point.
This new conscience in American business and po
litical life is doing away with many old abuses that
flourished because Christians were not worthy citi
zens. Child labour, white slavery, the liquor traffic,
the sweat shop, bribery in elections, the city boss are
just a few of the evils that must disappear before the
concerted effort of Christian citizens. The party em
blem must not be more sacred than the Gospel of
Christ. The Christian has at least as much right in
city politics as the ward politician or the dive-keeper.
The time has come for Christians to clean up the
cities of the country and to keep them clean. The
day will come when the modern city will be a safe
place for women and children to live in. As it is,
the city streets are the last place on earth for our
boys and girls as Miss Jane Addams has so well
shown. It is not good citizenship when money is

JOY IN DEATH AS WELL AS IN LIFE 105
ground out of the pinched faces of the children and
out of the souls and bodies of helpless girls. A
citizenship worthy of the Gospel of Christ cannot be
indifferent to the social ills in the body politic.
Paul is not sure when he can come, but he is
anxious for unity and cooperation on their part in
their life together in the Christian Commonwealth in
Philippi. But his purpose ' is that, whether he comes
and sees them or only hears in his absence2 about
them, it may be true that they stand together in one
spirit.3 It is a great deal to be able to stand when
under attack and sometimes it is very hard to do so,
especially when others run away. They must stand
fast like the famous Macedonian phalanx. Paul
made fine use of the military figure of standing one's
ground against the hosts of evil in Ephesians 6 : 1 3 ff.
Team work in the games is absolutely essential. It
is so to-day in baseball or football. It was so in the
ancient games. Paul knew the spirit of the athletic
games and makes frequent use of metaphors from
them. He had probably seen the games in the
Greek stadium (cf. Phil. 3 : 14). In 1 Cor. 4 : 9 he
speaks of himself as a " spectacle " 4 to the world.
In 2 Tim. 2 : 5 Paul speaks of contending 5 in the

2 This sentence is not evenly balanced in the Greek. One
would expect dnobw to be dkobwv like iSwv.
3 nvebpart (spirit) in contrast to <po%rj (soul) just below.
But the words are sometimes interchanged.
4 Biarpov. ° dBXrj voptpws.

106 PAUL'S JOY IN CHRIST
games according to the rules. Here he uses the
compound verb' as in Phil. 4:3. It is the esprit du
corps or camaraderie of college boys in the games or
of soldiers in battle. There should be church spirit
in every local church that binds all together in Christ
" for the faith of the Gospel" (cf. Jude 3 " contend
earnestly 2 for the faith once delivered to the saints ").
In particular, those who thus strive in concert for
the advance of the faith of the Gospel, the new rule
of life, must not be frightened by the adversaries.
The word here for frightened 3 means to be startled
like a scared horse or fluttered like a surprised bird.
War horses will stand the booming of cannon and
the bursting of shells at their feet. Some Christians
are like scared rabbits. They jump and run at the
first adversary 4 who says " Boo ! " They have no
more courage than grasshoppers and shy at every
shadow. They have to be nursed and coddled if
they do their ordinary duty as Christians and church
members. Panic is the worst sort of defeat. It is
rout. This8 refusal to be fluttered is proof6 to the
adversaries of their eternal destruction 7 and of your
eternal salvation.8 And this proof comes from God.
1 auvaBXouvres. Acting as athletes in concert.
2 inaywviZeaBat. Another athletic word from dywv contest.
8 TtTupdpevot. Cf. Diod. Sic. XVII, 34, 6.
* dvrtkeipevos. Lined up against, face to face opposition.
6 fjTts. Explanatory relative.
8 evSetfts. Attic law term.
' dnwXeias. 8 atonjpias.

JOY IN DEATH AS WELL AS IN LIFE 107
The signal of life or death comes from God, not from
the fickle crowd at a gladiatorial show.
5. The Gift of Suffering (verses 29 f.).
The " proof" of God's love, of which Paul spoke in
verse 28, is seen ' precisely in the fact that the Phi
lippians have been honoured by God with the gift
of suffering. This sentence is quite broken and
Westcott and Hort have tried to mend it by a
parenthesis, but the punctuation of the Revised Ver
sion is clear enough.2 The Philippians not only have
the gift3 of faith in Christ, but also of suffering in His
behalf. This is one of the great paradoxes of God's
love. In Isaiah 48 : 10 note : " I have chosen thee
in the furnace of affliction." The Servant of Jehovah
was to be " a man of sorrows and acquainted with
grief" (Isaiah 53:3). The Captain of our salvation
was made perfect through sufferings (Heb. 2 : 10).
Jesus suffered as we do and is able to sympathize
with us and to help us because of His experiences in
the flesh (Heb. 2 : 1 7 f. ; 4 : 1 5 f.). The fellowship with
1 oti. Because.
2 There are here two instances ofthe broken structure. One
is the suspension of the clause after to bizep Xpiarou which is
left without an infinitive, and the addition of ob pdvov rd
Tttarebetv which necessitates dXXd kdl and the repetition of rd
before itdayetv. Paul was no stylist when his passion surged
over all grammatical bounds (cf. Rom. 4 : 16), but his mean
ing is clear. The other instance is the nominative e%ovTes
after bpiv. This is again a common idiom with Paul. See
Robertson, " Grammar," etc., pp. izt)i., 439 f.
3 iyrapiaBr). Aorist tense, but they still have the gift.

108 PAUL'S JOY IN CHRIST
the sufferings of Christ is a favourite idea with Paul
(cf. 2 Thess. 1:5; R°m- 8:17; 2 Tim. 2 : 12). In
Colossians 1 : 24 he even speaks of " filling up in
his turn " ' the sufferings left over by Christ. Paul
already had the stake2 in the flesh which was given3
to him to keep him humble (2 Cor. 12: 7f.). The
Philippians had seen 4 Paul suffer as a prisoner while
with them (Acts 16 : 23 " many stripes." Cf. I Thess.
2 : 2). Now they hear 5 of his sufferings in Rome as
a prisoner. At last it has come their turn to undergo
like 6 sufferings themselves. It is their time to strive
in the arena as Christian gladiators in the same con
flict.7 He uses the common word (cf. Col. 2 : I ;
1 Tim. 6: 12; Heb. 12: 1) for athletic contests (our
" agony," " agonize "). The lesson of suffering as a
chastisement is one that is learned by experience.
Happy is he who learns the Father's hand in the
stroke of love (cf. Heb. 12:4-13). Some Christians
do not learn it and grow bitter instead of sweet.
They are not worthy of the high privilege of suffering
for Jesus' sake. The ministry of suffering is one of
the blessings of life. It equips us for service in a way
that nothing else does or can. Preachers are enriched
who themselves drink this cup. Their sympathy is
1 dvTavanXrjpw. Note both prepositions iva (up to the
brim) and dvri, in Paul's term.
2 akoXoip. 3 iSdBij. * eldere.
6 dkobeTe iv epoi. 6 tov abrdv — olov.
' dywva. Cf. I Thess. 2 : 2. Paul thus uses the same
word about his experiences.

JOY IN DEATH AS WELL AS IN LIFE 109
no longer perfunctory. They know by experience
what it is to suffer. So the Philippians are now
qualified by this new bond of sympathy to under
stand Paul as they have never done before. " Blessed
are they who are persecuted for righteousness' sake."

PAUL'S FULL CUP
(2:1-11)
" 1\ /TAKE ful1 my Joy" Paul Pleads- His
\/ 1 cup is not full to the brim. It is not
-A- ? -*- running over with bubbling joy. The
Philippians had begun well and were doing well on
the whole, but Paul was not satisfied with their at
tainment. He had a holy dissatisfaction about them
as shown in his prayer in I : 9 ff. He longed for
them all to see the possibilities of growth in Christ
and to be shaken out of a pious complacency. And
then there were already signs of strife in the church
at Philippi. Rumours of this contention had come
to Paul's ears probably through Epaphroditus. Paul
reveals concern in this whole paragraph, in his plea
with Euodia and Syntyche (4 : 2), in his words about
moderation (4 : 5) and the peace of God (4 : 7). He
had just made a fervent exhortation for unity of ef
fort and courage in the face of adversaries (1 : 27 i.).
Paul refers now to this appeal by the use of " there
fore," l skipping the digression in I : 29 f. He takes
1 Obv. Argumentative here, not transitional. Cf. Robert
son, " Grammar," pp. 1191 f.
110

PAUL'S FULL CUP III
up again and presses the exhortation to unity in
order to fill up his cup of joy.
i. The Grounds ofthe Appeal (2 : 1).
There are four grounds given here by Paul for his
plea for unity. He puts his grounds in the form of
conditional clauses, but he assumes in each instance
that the condition is true.' This " if " is simply a
rhetorical device to get a grip on their attention.
He places in the form of hypothesis their funda
mental experiences of grace in Christ. " The rapid
succession and variety of the appeals and the repe
tition of ' if any ' are peculiarly impressive " (Vincent,
in loco). The first ground of Paul's appeal is the
" stimulus in Christ " (Moffatt). " If there is any
power of exhortation in your connection with and
experiences in Christ."2 The Latin vulgate has
consolatio, but exhortation (cf. Rom. 12:8; Titus
2 : 1 5),3 not comfort (2 Cor. 1:3; 7 : 4), is the real
idea. There is comfort in Christ beyond a doubt, all
the real comfort of life, for God is the God of all
comfort (2 Cor. 1 : 3) in Christ Jesus (1 : 5). " There
is a Friend that sticketh closer than a brother"
'The condition here is that ofthe first class, d with the in
dicative, though the predicate is not expressed. See Robert
son, "Grammar," pp. 1007-1012. Cf. Virgil, Aen. i. 603
for similar rhetorical form (si qua, si quid).
2 et rts itapd/cXrjacs iv XpcaTW.
3 napd/cXrjats (from izapa — kaXiw, to call to one's side)
means " exhortation " first, then " comfort." Cf. double
meaning of napakXyros (Paraclete).

112 PAUL'S JOY IN CHRIST
(Prov. 18:24). "The Lord will even light my
candle" (Ps. 18:28). But that is not the idea of
Paul here. Jesus is both Advocate and Comforter,
but here He is presented by Paul as the Advocate
who pleads the cause of God to the Philippians.
The whole case of Christ, His Person and His Work
and in particular the experience of the Philippians is
here offered for consideration. " If your life in
Christ, your knowledge of Christ, speaks to your
hearts with a persuasive eloquence " (Lightfoot).
Paul's mystic phrase " in Christ " which he uses so
often here has all the rich content that he can pour
into it. Let Christ speak to you in the hush of your
own hearts. I have seen a physician try to find a
response to all sorts of stimuli in a victim of apo
plexy. He used needles, he touched the ball of the
foot, he used every known physiological device to
find signs of life. If Christ makes no appeal to the
professed Christian, he is not " in Christ." He is
out of contact with Christ. He is spiritually dead.
If one's own life in Christ does not stimulate the soul
to the noblest effort, it is useless to go on with the
appeal. Response to stimuli is the sign of life. The
absence of it is the proof of death.
The second ground of Paul's appeal is the " in
centive of love." Here again the word means en
couragement, not consolation, though the Vulgate
has solatium caritatis. Paul uses the two words side
by side also in 1 Thessalonians 2 : 11. The idea is the

PAUL'S FULL CUP 113
tender persuasiveness of love. If love has any power
by its tenderness to stir your hearts, then listen to
me. It is the incentive that springs from love. He
does not define whose " love " he has in mind and
probably leaves it vague on purpose. He may be
thinking of his own love for the Philippians, but he
may also be presenting to their contemplation Christ's
love for them. " Love makes the world go round."
Love spurs to one last endeavour. Dr. John A.
Broadus used to close his last lecture to the class in
Homiletics in the Southern Baptist Theological
Seminary with a plea for the young ministers to do
their very best for Jesus' sake. And then, with tears
in his eyes and in the eyes of his pupils, he begged
that they would do just a bit better for their old
teacher's sake. A man who is deaf to love is deaf
indeed, deaf to the love of mother, of father, of wife,
of child, of Jesus, of God the Father. Love of man
may let us go, but not the love of God. We can all
understand George Matheson's " Oh, love that will
not let me go," the deathless love of Jesus.
The third ground of appeal is the participation in
the Holy Spirit. " If fellowship in the Spirit is a
reality," Paul means. It is a phrase that meant a
great deal for Paul (cf. 2 Cor. 13 : 13 ; Rom. 15 : 30).
People use it glibly and without meaning. The
Holy Spirit is very vague to many Christians who
refer to the Third Person in the Godhead by " it."
The Greek used grammatical gender which has no

114 PAUL'S JOY IN CHRIST
bearing in English.' The word here for " fellow
ship " 2 we have had already (i : 5) and means par
ticipation or partnership. If we have any part
nership in the life and blessings of the Holy Spirit,
then we are ready to listen to Paul's plea for unity.
The Holy Spirit is the unifying principle in the local
church (cf. 1 Cor. 12:4-11). He alone can bring
order out of chaos and preserve harmony in the body
of Christ. Unless the Holy Spirit rules, there is
mere excitement and confusion (1 Cor. 14). In
stance to-day the " Holy Rollers " and other fanatics.
Without the Holy Spirit there is no hfe and no
power. The fourth ground of appeal is compassion in the
heart. Paul uses two words here. One is the seat
or organ of the compassion (" tender mercies " 3), the
other is the pity itself (" compassion " 4). My phy
sician, the late Dr. J. B. Marvin, a brilliant scientist
and earnest Christian, used often to speak of the
1 itveupa is grammatically neuter. But in John 14 : 26 ikeivos
skips over itvebpa S to rtapakXr/ros. The Holy Spirit is a
person and we should say " He."
2 kotvwvta.
8 aizXdyyva. The organ of the higher viscera (the heart, the
stomach, etc.).
4 o'tkTtppoi. In Col. 3:12 Paul combines them onXdyxva
olkrtppoo as the Vulgate does here viscera miserationis.
There is a difficulty in the Greek text (et Tts anXdy^va) that
has various explanations. Paul may have written ei ri in all
four clauses, the rt being in the predicate in each instance.
tis here may be a scribal error due to the a in the next word.
There is an early error undoubtedly.

PAUL'S FULL CUP 115
" stomach-brain " in justification of this ancient
idiom, a sort of sensitive plate in the stomach that
corresponded to the brain. If you have a heart and
if your heart has any compassion, listen to me, says
Paul. If you love me at all, hear me. Could they
resist that plea ?
2. The Nature ofthe Plea (2 : 2).
Paul's cup of joy will indeed be full if the Philip
pians respond to his fourfold appeal. There is, for
sooth, real joy in having our own way, but that is not
Paul's feeling. His word here for " make full " is the
original meaning of the word ' so often translated
" fulfill." John the Baptist uses the word about his
joy in the joy of Jesus the Bridegroom : " This my
joy therefore] is made full " (John 3 : 29).2 The sub
stance or purport 3 of Paul's plea is that the Philip
pians exhibit the unity of the spirit of which he
spoke in 1 : 27 f. Paul cannot rest content while the
spirit of faction exists in this generous, glorious
church at Philippi. He uses " the tautology of
earnestness " (Vaughan), but it is not quite " hyper
critical " to see some distinction in the expressions
employed to emphasize unity.
There is first the unity of thought (" think the
1 itXr/pdaaTe.
2 aunj oZv 1) XaP^ t ^P^l 'tSTtXrjptoTat.
3 ha here is not final, but sub-final. Cf. Robertson,
" Grammar," pp. 991-994.

Il6 PAUL'S JOY IN CHRIST
same thing " '), even identity of thought (" of one
mind," " thinking the one thing " z). Surely this is
not an easy thing to do, especially where people
have active minds and independent spirits. It is
only true where minds are in tune that two minds
think as one. Then one will say : " I was just
thinking," and both say the same thing at once.
There is something in telepathy when mind answers
to mind like wireless telegraphy with transmitter
and receiver. To be sure, one can be acquiescent
without thinking and parrot-like repeat what he
hears. This is a mechanical echo and not real har
mony of thought from conviction and sympathy.
There should be also unison of affection, " having
the same love." 3 We have the phrase " two hearts
that beat as one." If this were true, preachers would
remain longer in their pastorates, churches would be
more fruitful in good works, there would be fewer
losses in the membership.
There should be also harmony of feeling, " of one
accord." 4 A common disposition will ensue where
there is unity of thought and of affection. Our word
1 rd abrd <ppovrJTe. Deissmann (" Bible Studies," p. 256)
quotes an inscription of Rhodes of z cent. b. c. which has
TauTa Xiyovres rabrd ypovobvTes rjXBopev used of a married
couple. 2 ti3 iv <ppovobvTes. Sometimes both constructions occur
together. Cf. Aristides de Cone. Rhod., p. 569 iv kal Tabrdv
<ppovouvres, Polybius V. 104, Xiyovres iv kal rabro.
3 rrjv abrr/v dydnijv e^ovTes.
4 abv<fio%oi. Soul with soul.

PAUL'S FULL CUP 117
accord (heart to heart, ad-J-cor) suggests two hearts
in perfect key, a symphony of the spirit. Certainly
there would be fewer divorces if husband and wife
never got out of tune. There is a music of the
spheres. The same note will respond when in key
with another instrument. If one note is struck, the
one in key answers to it. Everything has its note.
The whole church is a choir and must be kept in
tune. Musical natures are sensitive and high strung
and readily get out of tune. But, if each one of us
keeps his life in tune with God, " in tune with the
Infinite," it will not be impossible to get in tune with
each other.' The discord will all be lost in the
glorious orchestra that blends in common praise to
God. Such a church will have variety in plenty, but
it will be the variety of concord, not jarring notes out
of tune with the rest.
3. The Preeminent Social Grace (2 : 3 f.).
What is it ? Elegance of manners ? The gift of
saying agreeable things ? Courtesy ? These are all
worth while and courtesy comes very close to Paul's
idea of humility, if it is courtesy of the heart and not
of the mere occasion or fashion. " Paul's ethic is
at least as much a social as an individual ethic."2
Church life is a social fact and humility is a prime
factor in it. Egotism and party spirit destroy the

2 Holtzmann, " N. T. Theol.," ii., p. 162.

118 PAUL'S JOY IN CHRIST
unity essential to healthy church life. The antidote
to these evils is humility. It is absolutely essential
to social harmony. The egotist is a bore in any
circle. The partisan is tiresome to all save his circle.
Egotism and partisan pride seem to be the chief perils
to the Philippian church.' The Jewish element had
the pride of privilege, the Gentile element the pride
of culture. The Pharisee was an egotist and a parti
san by inheritance of seclusive virtue and grace. The
cultured Greek or the oriental Gnostic had a profound
sense of his own superiority over the outside bar
barians. So Paul attacks earnestly the sins that lie
in the way of spiritual unity in Philippi. Humility
is essential to concord in the church.
There is no participle in the first clause in verse 3,
but we need only repeat the last one in verse 2,
" thinking2 nothing by way of3 faction or vainglory."
The word for " faction " 4 Paul has used already (1:17)
of a party in Rome that loved to trouble him. He is
reluctant to see that spirit break out in Philippi. Per
haps already the church members are beginning to
take sides in the dispute between Euodia and Synty
che. There is danger of a conflagration if the fire is
not stamped out at once. Vainglory6 is emptiness
'Vincent, in loco. s ypovoovres.
3 kard. The standard of measure. Cf. Robertson,
" Grammar," pp. 608 f. 4 iptBia.
6 kevoSogia. See Gal. 5 : 26 for kev6So£ot where envy is
also mentioned. Ignatius (Magn. XI.) has ayktarpa r^s
kevo8o£ias. The Vulgate has inanem gloriam.

PAUL'S FULL CUP Iig
of ideas. The man who is puffed up with conceit is
regarded as empty headed. Censoriousness and con
ceit are the marks of the zealous braggart whose loud
protestations do not conceal his poverty of ideas.
Vanity (from vanus) means emptiness. Moody has
a good word here : " Strife is knocking another down
— vainglory is setting oneself up."
The antidote is humility. "But in lowliness of
mind," ' Paul says. This word is very common in
the New Testament, but does not appear earlier,
though it may turn up in the papyri of an earlier
date any time. Plutarch has an adjective 2 kin to it.
Epictetus3 uses the very word, but in the ancient
sense of meanness of spirit : " Where is there still
room for flattery, for meanness?" The ancients
meant abjectness of spirit or a grovelling condition
or rank self-abasement by the adjective. Plato and
the Platonists do sometimes use it for submission to
the divine order or modesty of attitude, a preparation
for the use of the word by Christ. Jesus raised
humility to the rank of a grace and spoke of Him
self as "lowly" (Matt. 11 : 29) and often praised the
humble and condemned the proud and self-seeking.
1 rjj Tanetvoppoauvrj. For the case cf. Robertson, " Gram
mar," p. 530.
2 Ta-meivbtppwv. Cf. Deissmann, " Light From the Ancient
East," p. 72, n. 3.
3 Bk. Ill, ch. xxiv, § 56 nou ert koXakeias rdnos, nob
Tanetvoeppoabvrjs; see frequent use of ranetvos by Epictetus
quoted by Sharp, " Epictetus and the New Testament," pp.
I3°f-

120 PAUL'S JOY IN CHRIST
He made " low " mean " lowly " and gave dignity to
this despised word. Once Paul (Col. 2 : 1 8) uses the
word for " mock humility," an echo of the ancient
usage. The word has played a large part in Chris
tian ethics.' Absolute humility we learn at the feet
of Jesus before God. Relative humility we practice
towards each other. It is the crowning social grace
and is Christian in origin and spirit.
" Each counting other better than himself." 2 This
is a very astonishing clause, to be sure, from the
standpoint of the natural man. Paul has the same
idea in Romans 12:10 "in honour preferring one
another." 3 It is the deliberate estimate and prefer
ence of others, not a momentary impulse of polite
ness. I have heard Paul's principle here pointedly
challenged by a Christian minister as making too
great a demand on one's self-esteem. But there is
no doubt at all as to the meaning of Paul and that he
is in harmony with the teaching of Jesus on the sub
ject. It is difficult to practise this Christian chivalry
to women, to aged men, to ministers for Christ's
sake, to all men for humanity's sake. Deference is a
beautiful word and the absence of it in the family is
" pig manners," every one for himself. A girl at
school surprised her friends by a motto on the wall
of her room which read : " I am willing to be third."
1 Cf. Neander, " Planting of Christianity," I, p. 483.
2 dXXrjXous rjyobpevot bnepi^ovras iaoribv.
8 Tjj riprj dXXrjXous npoijyobpevot.

PAUL'S FULL CUP 121
God was first with her, others second, self third.
That is the spirit of Christ. This is the secret of the
life of William Booth. Once, when he was unable to
come to a meeting in New York, he sent the cable
gram " Others." That is the key to the life of David
Livingstone dying in the heart of Africa.
Proper self-respect does not demand selfishness.
" Not looking each of you to his own things, but
each of you also to the things of others."' Paul
does not mean that a man should not attend to his
own business. If one does not do his own work,
no one else will do it for him. Paul is not advocat
ing our being busy-bodies in other people's affairs.
His use of" also"2 shows that he has no such idea.
But he means that one must not fix his eye 3 (like
the runner on the goal) upon his own interests to the
exclusion of those of others. The Christian has no
right to conduct his life by the law of the jungle.
He cannot look out simply for " number one." The
Golden Rule must be applied to business and to
politics as well as to private life. There is no love
in the rule of might, in ruthless overriding of the
1 The plural ikaarot is unusual in the New Testament,
though common elsewhere. The participle akonouvres is the
correct text, not akonetre, but it is tantamount to an imper
ative. Cf. Robertson, " Grammar," pp. 1132-1135. The
word here for " others " is kripwv, not aXXwv, even people of
another class. The caste spirit is all over the world. " Peo
ple like that," we hear in a sniff of contempt.
2 dXXd leal.
8 akoicouvres. From akonds goal, aim.

122 PAUL'S JOY IN CHRIST
rights of others. Might does not make right in the
state or in the individual. That is the rule of the
bully and the braggart. The Juggernaut method is
the spirit of the devil, and rides rough shod over all
in the way whether men, women, or children. There
is no surer way to wreck a church than this spirit of
selfishness, the rule or ruin policy. Social justice is
impossible without courtesy, love, sympathy. This
is what Paul pleads for and to enforce it he gives the
supreme example of the ages.
4. The Example of Jesus (2:5-11).
(a) For Our Imitation (verse 5). Look at Jesus :
" Have this mind in you which was also in Christ
Jesus." Kennedy (in loco) makes a striking sugges
tion as to what this sentence means. It is very
awkward in the Greek.1 He takes it to mean:
" Think this very same thing in yourselves that you
think in Christ Jesus." That is, apply the same rule
to yourselves that you see and approve in Jesus our
Lord and Saviour. It is not always true that Chris
tians put religion into their business relations or feel
the same call for consecration that they love to note
in Christ. " The keenest zeal may be displayed in
religious work, accompanied by singular laxity of
principle in the common concerns of daily business
and social intercourse " (Kennedy). This is certainly
1 Kennedy would supply <ppovehe after 8 instead of ieppovetTo
or rjv. The use of bpiv as a reflexive is common enough.
Cf. Robertson, " Grammar," pp. 680 f., 687 f.

PAUL'S FULL CUP 123
a possible meaning. Some people are piously hum
ble on Sunday, but a terror on Monday. Sheldon's
" In His Steps " did not quite state the case. We
are to do what Jesus wishes us to do, not always just
what He did. Paul cites the example of Jesus (cf.
verse 8, " humbled himself") with the command that
the Philippians imitate it.
(b) The Preincarnate Glory (verse 6). Every
word in this verse has been the subject of fierce
controversy. Kennedy makes two very sensible ob
servations. One is that Paul is not here giving a
technical theological discussion. The other is that
he is not using the language of philosophical meta
physics. He is probably familiar with the chief terms
of Greek philosophy and of rabbinical theology. The
Gnostics in a way combined both sets of terms.
But here Paul is making a practical use of the In
carnation of Christ to enforce the great lesson of
humility as essential to unity. Christ was humble.
Therefore we should be. It is a piece of popular
theology that Paul gives us in this great passage
(2:6-1 1), but the words are balanced with rhetorical
rhythm (two strophes of four lines each). He is not
formally discussing Christology, but he does lift the
veil and shows us Jesus Christ in His Preincarnate
Glory as John's Gospel does in 1 : 1-10. As there,
so here Paul shows identity of personality in the two
states of Christ.' There is no "Jesus or Christ"
1 By the use of 8s for both spheres of existence.

124 PAUL'S JOY IN CHRIST
controversy for Paul.1 Christ, according to Paul
here, is divine in nature and glory before the Incar
nation. Bacon,2 forsooth, thinks that John's Gospel
merely copies Paul's Christology here. The preex-
istence of Christ does not carry with it the preexist-
ence of others. (See Wordsworth's "Ode on Im
mortality.") It is poetical to say " trailing clouds of
glory do we come," but not necessarily true.
The definite statement is here made by Paul that
Christ "existed"3 before His Incarnation (cf. also
2 Cor. 8 : 9 ^. This Preincarnate state of Christ was
" in the form of God," 5 a difficult phrase to translate.
God, of course, has no " form " in the usual sense
of that term. It is used of Christ's human form in
Mark 16: 12 and of Christ's Incarnation in " the form
of a servant " here in verse g. Lightfoot argues that
the word means here " the essential attributes of
God " as below in verse 9 " the essential attributes
of servant." Paul has no notion of a body or form
1 Cf. Hibbert Journal Supplement (January, 1909).
2 " The Fourth Gospel in Research and Debate," 1910, p. 7.
3 bndp%wv. This word denotes prior existence. Cf. iv
dp%9j in John I : I and npwTorokos in Col. 1:15, 17. But
bndp%wv comes in the kotvrj to be a mere copula := being.
Cf. Robertson, " Grammar," p. 394.
4 Here we have &v.
5 iv popipfj Oeou. Vulgate in forma Dei. The word does
differ from obata, ipbats, tlSos, elkwv, and a%rjpa, but one
must not go into psychological or philosophical refinements in
these words. Sharp (" Epictetus and the New Testament,"
pp. 3 2 f.) shows that Epictetus used ix tf'tAiys P-op<pffi = ^l
ifcrds neptypaiprj (Bk. IV, ch. v, §§ 19, 20).

PAUL'S FULL CUP 1 25
for God, but simply the character of God in His real
essence. In Colossians 1 : 15 Paul describes Jesus
as the Image* of God, as the author of Hebrews
(1 : 3) calls Him " the Radiation 2 of His Glory and
the Character3 or Stamp of His Substance4 or Na
ture." We cannot comprehend the nature of God's
Person. John applied Logos 5 to Christ as the Ex
pression of God. Paul means to affirm that Christ
had not the accidents of the divine glory and environ
ment, but the essential attributes of God's nature,
actual deity, not mere divinity such as is dimly seen
in all men who were made in God's image.
This " equality with God " 6 refers only to relation,
which " in the form of God " refers only to nature.
Jesus could not give up His essential character of
Sonship. He was the Son of God in the Preincar
nate state. He was the Son of God during the In
carnation after He became also the Son of man. So
John says that the Logos became flesh (John 1 : 14).
Jesus did not consider7 this state of " equality with
God," His glory at the right hand of the Father, a
thing to be held on to 8 at any cost when, by giv-
1 elkwv. 2 anabyaapa. 3 Xapakrrjp.
4 bndaraats. These are all philosophical terms.
6 b Xoyos too Beoo (John 1:1).
6 to eivai iaa Beip. It is doubtful if much can be made of
the distinction between iaa and iaov (cf. John 5:18 iaov rip
Beep), Lightfoot makes iaov refer to the person, iaa to the
attributes. 7 ob% rjyrjaaTo.
8 dpnaypds. Words in po s express the action of the verb
as a rule, but they often come to mean the result of the action

126 PAUL'S JOY IN CHRIST
ing up the glory and holding on to the nature of
God, He could enter upon His redemptive work for
mankind. This is my view of this crux interpretum.
The notion of " robbery " is not the idea of Paul in
spite of the Vulgate " rapina " which itself is ambigu
ous and may mean only a highly-prized possession.
Kennedy argues cleverly for the interpretation that
Jesus was not willing to compel men by a display of
His Godhood to recognize His deity, but preferred
that men acknowledge Him by gradual conviction.
This is a possible interpretation, but nothing like so
probable as the one just given.
(c) The Humiliation ' (verses 7 f.). These two
verses give a wonderful portrayal of what was in-
like those in pa. Cf. in the New Testament iXaap6s=
propitiation, not the act of propitiating ; dytaapos, not the act
of consecration, but sanctification. Other words so used are
Beptapds, Ipartapos, (f/aXpds, bnoypappds.
1 One thinks at once of Bruce's great book on " The Hu
miliation of Our Lord" (1902). Many other books are
worth consulting like Bruce, " St. Paul's Conception of Chris
tianity " (1 898) ; Denney's " Jesus and His Gospel " (1908) ;
Dorner, " History of the Development of the Person ot
Christ" (5 vols., 1878) ; Fairbairn, "The Place of Christ in
Modern Theology" (1893); Forsyth, "The Person and
Place of Jesus Christ" (1909); Gifford, "The Incarnation"
(1897); Gore, "The Incarnation of the Son of God"
(1891); Liddon, " Our Lord's Divinity " (1889); Mackin
tosh, "The Doctrine ofthe Person of Jesus Christ" (1912);
Sanday, " Christologies Ancient and Modern" (1910);
Schweitzer, "The Quest of the Historical Jesus" (19 10);
Somerville, "St. Paul's Conception of Christ" (1897);
Stalker, "The Christology of Jesus" (1901); Warfield,
" The Lord of Glory " (1907).

PAUL'S FULL CUP 127
volved in Christ's Incarnation. Bacon 1 says that the
key-note of the synoptic story of Jesus " is not incar
nation, but apotheosis," while in Paul's Epistles and
John's Gospel it is incarnation. There is undoubt
edly in the Synoptic Gospels the account of the slow
recognition of Jesus as the Son of God, but that
appears in the Fourth Gospel also. Besides, the
Synoptic Gospels present Jesus at first as the Son of
God (Luke 1 : 32-35 ; Matt. 1 : 18, 23; Luke 2:11;
Mark i:ii; Matt. 3:17; Luke 3:22). The Bap
tism of Jesus by John and the recognition of Jesus as
the Son of God by the Father occurs in each of the
Synoptics, and belongs therefore to Q or the Logia
of criticism, the oldest form of the tradition. From
the first Jesus is presented as both the Son of God
and the Son of man. He was the Son of God before
He was the Son of man. He continued to be the
Son of God after He became the Son of man.
He did give up much in order to become the Son
of man. That was inevitable and foreseen by Christ.
Paul has said in verse 6 that Christ did not cling to
" the equality with God " when He faced the redemp
tive work for man, but " he emptied himself " 2 of the
visible glories and the manifest prerogatives of deity.
We may pass by the various Kenosis theories which
seek to explain of what Christ emptied Himself and
confine ourselves to the details of the humiliation
1 " The Fourth Gospel in Research and Debate," p. 1 1.
2 kaurdv ikivioaev. Vulgate semetipsum exinanivit.

128 PAUL'S JOY IN CHRIST
mentioned in these two verses. We can feel certain
that He did not empty Himself of His divine nature
(" the form of God " of verse 6), which He could
not do in the nature of the case (no son can change
the fact of his sonship), but only " of the insignia of
His majesty " (Lightfoot), the outward manifestation
of His deity. Jesus did not appear to men in the
likeness of God, but of man. He suffered in so
doing in ways that are beyond our comprehension.
" We may do well to cherish the impression that this
self-emptying on the part of the eternal Son of God,
for our salvation, involves realities which we cannot
conceive or put into words. There was more in this
emptying of Himself than we can think or say " (Rainy,
Philippians, p. 119). We catch glimpses of the
yearning of Christ for the glory which He had with
the Father before the Incarnation and even before
the world was by the Father's side' (John 17: 5).
There is a fullness of knowledge2 between the Son
and the Father not true of others and Jesus often
goes alone 3 to pray with the Father. How the Son
missed the glories of heaven we can only imagine.
How the sin and desolation of earth jarred upon His
sensitive soul we do have some comprehension, but
only a little after all, for we have become used to the
dullness and the hardness of our world. Perhaps, it
was in mercy to Jesus that there was some humilia-
1 napd aoi. 2 intytvwaket (Matt. 1 1 : 27).
8 abrds pdvos (John 6:15).

PAUL'S FULL CUP 129
tion in His Incarnation, else He could not have en
dured His earthly estate. We are expressly told here
that the emptying was voluntary on Christ's part.
The emphasis is on the act (the verb). It applied to
the state of glory, to some extent to His knowledge,
and to His power. Into that subject I do not here
enter. I do not believe that Jesus subjected Him
self to error of any kind. He mentions His lack of
knowledge about the time of His second coming
(Matt. 24 : 36). He shows surprise and weariness.
He was a real man, free from sin and from errors of
ignorance, I believe. No effort to explain the com
bination of deity and humanity has succeeded. We
do not understand the nature of God. We do not
understand our own human nature (spirit and matter
in combination). It is not surprising that we fail in
the union of the divine and the human. Certainly
Dr. William Sanday's excursion ' with the " sublimi
nal consciousness " does not explain it. But let us
turn from merely speculative theology to Paul's
interpretation of the details involved in the Incarna
tion. " Taking the form of a servant," 2 Paul says, by
way of explanation of " emptied himself." Here Paul
employs the same term for " form" that he did
in verse 6. As Christ possessed the real attrib-
1 " Christologies Ancient and Modern," 1910.
2 popifrjv SobXou Xapwv. Cf. poptpjj Beou in verse 6. The
aorist participle is here simultaneous with the verb ikivwaev
and explanatory (Robertson, " Grammar," pp. 860 £., 1 1 27).

130 PAUL'S JOY IN CHRIST
utes of deity, so He took upon Himself the real at
tributes of servantship. Here there is a change in the
condition of Christ. He was ' in the form of God, but
He took 2 upon Himself the form of a servant. How
ever, we must not understand that Christ lost " the
form of God " in so doing. He lost only the appear
ance as God, not His essential nature as God. It is
the reality of Christ's humanity that is here affirmed
by the side of the reality of His deity. He did not
become an actual " slave " 3 of any single man, but
was an actual "servant" (or slave) of mankind.
Paul thus " describes the humility to which He con-
descended " (Kennedy, in loco). The Master 4 of all
became the slave of all (Matt. 20 : 27 f. ; Mark 10 :
44 f.). Jesus entered upon the condition of service
as He had before the condition of equality with God
(Vincent, in loco ).
" Becoming in the likeness of men," 5 a further ex
planation of the self-emptying of Christ. Here again
Paul states that Jesus entered 6 upon the state of His
humanity as we have it in John 1 : 14. But the word
here is " likeness," 7 not " form " as in verse 6. It is
a real likeness, but not identity that is meant. All
of Jesus is not human. Hence Paul could not use the
1 bndpywv. 2 Xaftwv. 3 SobXos.
4 Kbpws. Cf. John 1 5 : 20 obk eartv SobXos pel£wv rob
kupioo auTob.
5 iv dpotibpart dvBpdinwv yevopevos.
6yev6pevos, not bndp%wv. So Beds ijv and adp£ eyivero hi
John 1 : 1, 14. ' dpottopart.

PAUL'S FULL CUP 131
word for " form." ' Christ " was no mere phantom,
no mere incomplete copy of humanity " (Kennedy,
in loco). " To affirm likeness is at once to assert
similarity and to deny sameness " (Dickson, Baird Lec
tures, 1883). The humanity of Jesus, though thor
oughly real and not merely apparent as the Docetic
Gnostics held, yet did not express the whole of
Christ's self. He was still " in the form of God " in
His essential nature in spite of His Incarnation. He
still has the essential nature of God while in the
similitude2 of man. The plural3 here shows
Christ's relation to the race. Christ no longer
wore His " Godlike majesty and visible glories "
(Ellicott), but appeared as a man and to most only
as a man.
"And being found in fashion as a man."4 Here
the word for " fashion " 5 refers more to the outward
appearance of Christ. It is like the word " habit " 6
as applied to dress. The " form of a bondservant "
expressed the essential nature of the servantship of
Christ and the " likeness of men " showed the reality
of His humanity (Vincent, in loco). This word
1 P°P<PV-
2 In similitudinem hominum f actus (Vulgate).
3 avBpibitwv.
4 Kal a%rjpaTt ebpeBels u>s avBpwnos. 6 ayrqpaTi.
6 Vulgate has in habitus inventus ut homo. Habitus Is
from habeo as ayrjpa from e-jiw. The word a%r]pa is used of
God in Test. XII Patr. Zab. 9 otpeaBe Bedv iv ayrfjpaTt
dvBpwnou. In Benj. 10 note inl yr]s (pavivra iv popyrj
avBptbnov.

132 PAUL'S JOY IN CHRIST
" fashion " expresses the appeal that Christ made to
the senses, to human observation. " His outward
guise was altogether human " (Kennedy, in loco).
The words for " form " and " fashion " are contrasted
by Paul in Romans 12:2: " And be not fashioned '
according to this world," the outward expression in
conduct and manners, " but be ye transformed 2 by
the renewing of your mind," the inward spiritual
change. Jesus was discovered3 or recognized as 4
a man, though He was more than man, and in His
very humanity revealed God to men if they had eyes
to see (cf. John 14 : 7-9 ; Matt. 1 1 : 27).
" He humbled himself." s This is not a mere
repetition of " emptied himself " in verse 7. This
verb expresses plainly and simply the fact of the
Humiliation6 of Christ. "The depth of the self-
renunciation " (Kennedy) is brought out by the fol
lowing phrases. The great act was voluntary on
Christ's part and hence has moral value. This idea
is set forth clearly in Hebrews 9:12" having found
by himself, eternal redemption " 7 (the middle voice)
1 aovayrjpaTtXeaBe,
2 perapop<poua6e. Cf. also Phil. 3 : 10 aoppopft^dpevos
and 1 Pet. 1:14 auvaxrjpartZdpevot. In Phil. 3:21 we
have peTaa%rjpaTiaet and abppoptpov.
3 ebpeBels.
4 d>s. Implying that he was more than man.
6 iranetvwaev iaurdv. The emphasis is here on the verb as
in verse 7 on iaurdv.
6 The Vulgate has humiliavit semetipsum.
' alwviav Xbrpwatv ebpdpevos.

PAUL'S FULL CUP 133
and in 9:14 " he offered himself," ' a construction
like the one in Philippians 2 : 8.
" Becoming obedient unto death." 2 Jesus followed
the Father's will obediently in the path that led
straight to death. The hate and guilt of His ene
mies do not at all remove the dignity and the glory
of Christ's death for sinners. Paul speaks of the
obedience3 of Christ also in Romans 5 : 19. It was
an obedience that Jesus had to learn from suffering
as is true of all sons (Heb. 5 : 8) and won Jesus the
right and the power to offer eternal life to all those
who obey Him (Heb. 5 : 9). There were moments
when Jesus was tempted to turn back from the road
that led to death, moments of anguish that rent His
very soul with a cry to the Father (John 12 : 27 f. ;
Matt. 26 : 39 ; Mark 14 : 35 f. ; Luke 22 : 42), times
that brought sweat like blood from His forehead
(Luke 22 : 44) and tears to His eyes (Heb. 5 : 7).
Jesus saw the end from the beginning, saw His
" hour " coming, saw the gathering cloud about to
break upon His head, but resolutely set His face to
go on to Jerusalem to meet it. The very reality of
His humanity made Him flinch as He saw that He
was to be regarded as sin by the Father while He
bore the sin of the world in His death, and made
1 iaurdv npoarjveykev with the emphasis on iaordv.
2 yevdpevos bnrjkoos pixP1 Oavdrou. The Vulgate has
fact us obediens usque ad mortem.
8 bnakorjs. Note force of bnd (sub) under.

134 \ PAUL'S JOY IN CHRIST
Him cry aloud when the Father's presence left Him
in the dread darkness and loneliness (Matt. 27:46).
But Jesus held on His way " unto death " ' and was
able to look on His death as a " glorification "
(John 13 : 31 f. ; 17 : 2). He went as far as death in
His humiliation. " Yea, the death of the cross," 2
Paul adds, as the lowest rung in this Jacob's Ladder
of Christ's humanity of which Jesus had spoken to
Nathanael (John 1:51). Christ left His place in
glory and majesty by the Father's side with all the
Father's wealth of grandeur and became a poor man
on earth (2 Cor. 8 : 9). He took the estate of a serv
ant and bore the likeness of men and no longer
seemed to be God to the multitudes. He Himself
was like a bondservant and served others on earth.
He humbled Himself to the end and met death as a
condemned criminal with all the shame of the Cross.
Down, down Christ went to the bottom of darkness,
the very depth of humiliation and shame. The body
of one that hung on a tree was accursed according
to the Mosaic law (Deut. 21 : 23) and Paul knew this
well (Gal. 3 : 13). Cicero spoke of crucifixion as the
most cruel of punishments (Verr. V. 64). The Ro
man boasted of his right to die a freeman, free from
1 pi%pt Bavdroo. Cf. pixpil alparos (Heb. 12:4) ot
those who had not yet resisted unto blood and pexpt Seapwv
(2 Tim. 2:9)" unto bonds."
2 Bavdroo Se araupob. Note this use of 8i as addition.
Cf. Rom. 3:22; 9 : 30. Robertson, " Grammar," pp.
1183-1185.

PAUL'S FULL CUP 135
the very name of cross.' Paul, as a Roman citizen,
was free from this shame. He was beheaded, though
the tradition is that Peter was crucified head down
ward. The Jews stumbled 2 at the cross of Christ and
the Greeks thought it foolishness,3 but Paul came to
see in it the wisdom and the power of God (i Cor.
1:23 f). Jesus saw the shame of the Cross and felt
it keenly, but He endured it for the sake of the joy
that would be His when He reached the goal and
finished His atoning death (Heb. 12:2). Therefore
Jesus despised the shame.4 The Cross of Christ has
come to be His Crown of Glory.
(d) The Exaltation (verses 9-1 1). Paul has
taken us down to the bottom of the Valley of Death
into which Jesus went, the valley of darkness and
shame. He has not forgotten his purpose in appeal
ing to the example of Christ. It is to enforce the
lesson of humility, " lowliness of mind " (2 : 3), the
mind of Christ Jesus (2 : 5). Jesus Himself is the
supreme illustration of His own saying : " He that
humbleth himself shall be exalted " 5 (Luke 14:11;
18 : 14). Paul seems to know this Logion of Jesus
for he says : " Wherefore also God highly exalted
1 Cf. Cicero pro Rabir., V. 10 Nomen ipsum cruets absit non
modo a corpore civium Romanorum sed etiam a cogitatione,
eculis, auribus.
2 akdvSaXov.
3 pwpla.
4 bnipetvtv araupdv alaxuvrjs karappovrjaaf.
6 5 ranetvwv iaurdv btfimBrjaerat.

136 PAUL'S JOY IN CHRIST
him." 1 The " wherefore " is not reason, but conse
quence (cf. Heb. 2:9; 12:2). The exaltation is the
result of the humiliation. " The idea of Christ's re
ceiving His exaltation as a reward was repugnant to
the Reformed theologians " (Vincent, in loco), but
there is no objection certainly to regarding it as the
natural result of His service. " Christ's saying in
Matthew 23: 12 was gloriously fulfilled in His own
case " (Meyer, in loco). It is not clear whether Paul
means to say that Jesus had a higher state of glory
than before His Incarnation or not. That is the
natural way to take the verb 2 here. He had not lost
" the form of God," but He had " emptied himself "
of the majesty and dignity in His Pre-incarnate state.
This He received again and sat in transcendent glory
at the right hand of God on high (cf. Rom. 1 : 3 f. ;
8 : 34 ; Col. 3 : 1 ; 1 Cor. 14 : 25). Paul does not
here say in what the " superior " dignity consists
which Christ did not have before His Incarnation. I
agree with Ellicott that it is His Humanity which
was permanently added to His Divinity. He is the
Son of man now as well as the Son of God which
He was before. The argument in Hebrews 2: 5-18
illustrates the point which comes out also in Paul's
own argument here.
" And gave unto him the name which is above
1 Std KaX 6 Beds abrdv bnepbtpwaev. Vulgate exaltavit.
2 bnepbtpwaev. Cf. Psalm 97 (96) : 9 atpdSpa bnepotpwdr/s
bnip ndvras Beobs.

PAUL'S FULL CUP 137
every name." ' The obvious implication of this lan
guage is that the gracious bestowal of this name
upon Christ as the prerogative of the Father was be
cause of the Incarnation. The Son had voluntarily
given up His position of " equality with the Father "
and taken a subordinate one on earth (cf. John
14 : 28, " for the Father is greater than I "). " Christ
obtained as a gift what He renounced as a prize "
(Vincent, in loco). But what is " the name which is
above every name " ? There is great diversity of
opinion. Lightfoot and Haupt make it simply
" title " or " dignity " as " name " 2 often represents
" power," " authority." Vincent takes it to be
" Jesus Christ," " combining the human name, which
points to the conquest won in the flesh, and the
Messianic name, ' The Anointed of God.' The two
factors of the name are successively taken up in verses
10, 11." Ellicott makes it Jesus, " the name of His
humiliation, and henceforth that of His exaltation
and glory." Kennedy (in loco) considers it " amaz
ing " how one can hold this view, but the very next
verse (" in the name of Jesus ") certainly lends colour
to this interpretation. Besides, it strengthens greatly
the point of Paul's use of the example of Jesus if the
added glory after Christ's Ascension is precisely the
human nature of Jesus which was His state of hu
miliation. This point appeals to me, I confess, in
1 kal ixaplaaro abrGp rd ovopa rd bnep itdv ovopa.
2 ovopa. So in the papyri as in the Septuagint.

138 PAUL'S JOY IN CHRIST
spite of the fact that the name " Jesus " was already
(Matt. 1 : 21) given to Christ before His Ascension.
Still, there is force in the argument for " Lord " ' as
the word meant by Paul in lieu of the Tetragramma
ton (the unpronounceable name of Jehovah). The
Jews often used " the Name " when referring to this
word.2 Jeremy Taylor so interpreted it : " He hath
changed the ineffable name into a name utterable by
man, and desirable by all the world ; the majesty is
arrayed in robes of mercy, the tetragrammaton or
adorable mystery of the patriarchs is made fit for
pronunciation and expression when it becometh the
name of the Lord's Christ." The confession of Jesus
as " Lord " in verse 1 1 gives colour to this view.
But even so, we must not forget that it is Jesus who
still preserves His human nature who is termed
Lord. He is our Elder Brother at the right hand of
God. " That in the name of Jesus every knee should
bow." 3 It is not " at " the name of Jesus, not mere
genuflection. There is no essential merit in that atti
tude every time the name of Jesus is pronounced or
heard. It is reverent worship that is here presented.
Jesus is the object of worship. Surely it is worth while
to note that Paul makes a point to use the name for
Christ's human life, the name Jesus. Many had this
1 Kbpios. Used in the Septuagint for Jehovah (Jahwe).
2 Cf. C. Taylor, " Sayings ofthe Jewish Fathers," iv., 7.
3 "va iv rip dvdpari ^Ir/aou nav yovu kdptf'rj.

PAUL'S FULL CUP 1 39
name, the Greek form of Joshua,' but they were not
saviours from sin (Matt. 1 : 21). Jesus was wor
shiped while in the flesh and He is still the Son of
man. The Epistle to the Hebrews uses constantly
the name Jesus and defends gloriously the dignity
of Christ's humanity. Jesus purchased the right to
this universal adoration with the price of His blood.
It is interesting to compare Revelation 5, where
Jesus is pictured as receiving worship in heaven from
all created things, with this verse. This idea of the
mystic sympathy of the whole universe with the
Cosmic Christ occurs also in Romans 8: 21 f. ; 1 Cor.
15:24; Ephesians 5:- 20-22; Hebrews 2:8. Paul's
language in Philippians 2: iof. seems to reflect the
Gnostic terminology so freely condemned in Colos
sians and Ephesians. " And that every tongue should
confess that Jesus Christ is Lord." 2 The Lordship
of Jesus came to be the test of loyalty. The pass
word in the dark days of persecution came to be
" Jesus as Lord." This was the Shibboleth of the
faithful. It is so yet. Vain is the praise of those
who refuse to bow the knee to Jesus and to confess
Him as Lord. One is reminded of Charles Lamb
saying that, if Shakespeare appeared in the company
of literati, they would all rise, but, if Jesus came,
they would all kneel. This word for " Lord " does
1 'Irjaobs.
2 kal ndaa yXwaaa i£opoXoyrJarjrat ore Kupws 'Iyaous
Xptards.

140 PAUL'S JOY IN CHRIST
not in itself imply divinity. It was used for Mas
ter as opposed to slave (Eph. 6 : 9), and even for
" sir " in address (Matt. 1 3 : 27). But in the Septu
agint it was a common translation for the Hebrew
words for God. It was used also for Caesar. " Lord
Caesar " was a common term in the papyri and in
scriptions. The Emperor cult was the chief religion
of the Roman world in the time of Paul. Life was
offered to Polycarp if he would only say " Lord
Caesar." * " No one is able to say ' Lord Jesus ' ex
cept by the Holy Spirit " (1 Cor. 12:3). To confess
Jesus as Lord was the mark of a true believer, a
Christian in reality (Rom. 10:9). " God made this
Jesus both Lord and Christ " (Acts 2 : 36). " Christ
the Lord " the angels said (Luke 2:11) the Saviour
would be. It is not apotheosis or deification of Jesus
that we here see, but the taking up of the humanity
of Jesus into His deity with new glory, the glory of
the humiliation, the glory of the accomplished re
demption, the glory of the battle-scarred hero whose
scars are his crown. It is all " to the glory of God
the Father." The confession is for the glory of God.
It is all of the Father's will and for His glory and
gives Him joy. The glory of Jesus gives glory to
the Father.
1 Tt' yap ka/cdv iartv. Kbptos Kaiaap; Martyrium Poly-
carpi, viii. 2.

VI
REALIZING GOD'S PLAN IN LIFE
(2: 12-18)
PAUL is eminently practical as well as really
profound. He is equally at home in the dis
cussion of the great problems of theology and
in the details of the Christian life. He is a practical
mystic who does not leave his mysticism in the clouds,
but applies it to the problem in hand. There is in
Paul no divorce between learning and life. Specula
tive theology as philosophy he knows and uses as a
servant to convey his highest ideas, but he never for
gets the ethics of the man in the street or at the
desk. He has just written a marvellous passage on
the Humiliation and Exaltation of Christ Jesus, scal
ing the heights of Christ's equality with God and
sounding the depths of the human experience of
Jesus, from the throne of God to the death on the
Cross and back again. But Paul has no idea of leav
ing this great doctrinal passage thus. " So then,'
my beloved," 2 he goes on with an exhortation based
on the experience of Christ. He returns to the
1 Stare. On the use of ware at the beginning of principal
clauses (paratactic use) see Robertson, " Grammar," p. 999.
2 ayanrjToi pov. Vulgate has carissimi met.
141

142 PAUL'S JOY IN CHRIST
practical note of 2:5. God has a plan in each of
our lives as in that of Jesus. It is worth a great
deal for us to recognize this blessed fact. Lightfoot
puts it that as you have the example of Christ's humil
iation to guide you and His exaltation to encour
age you, so continue.
1. Two Kinds of Obedience (verses 12s).
Paul picks out the obedience of Christ in verse 8
(" obedient unto death " ') as the point of contact for
his exhortation. This sort of obedience is the result
of listening or hearkening and not absolute obedience
to authority.2 The obedience that Paul commends
in the Philippians is obedience to God, though he
uses the word here absolutely. Certainly it is a re
markable compliment that Paul pays the church at
Philippi. Technically here the structure3 of the
sentence shows that the clause about presence and
absence belongs to " work out." Still, the idea
covers obedience also. The energy which Paul
commands is a form of the obedience. So then we
may apply the picture to that. Vincent objects
that in such case Paul would say that the Philippians
did better in his absence than in his presence. By
implication he does say that. He directly affirms
1 bnrjkoos. Here bnrjkobaare. The use of bn6 (sub) sug
gests reverent hearkening.
2 netBapxeiv.
3 prj goes with the imperative karepyd£eo8e.

REALIZING GOD'S PLAN IN LIFE 143
that they "always"' obeyed God. He exhorts
energetic action " not as in my presence only," 2 not
mere " eye-service," when the master (or mistress) is
present. They are not like children who obey till
the mother's back is turned. Spurgeon tells of a
servant girl who gave as the proof of her conversion
that now she swept under the mats and behind the
door. It is poor obedience that only does what will
be noticed, as little as possible. Paul is not regarded
as a mere moral policeman. The pastor is not a man
simply to watch over the church and keep it in line.
There are people who go to church only when the
pastor is present and will notice their absence. The
preacher is surely more than a spiritual watch-dog to
bark at the sheep and keep them together. Obedi
ence like that is very shallow and superficial.
" But now much more is my absence." 3 This is
real obedience of the heart. It is the spirit of the
workman who does his best work on the high ceiling
where no one will see it save God. Paul urges this
highest form of spiritual energy at the time when he
is away. There are men who do their best work
when left to their own initiative. This is true only
of the choice spirits who listen to the voice of con
science. These are the salt of the earth who savour

2 pi) a>s iv rj? napouala povov. Note napouaia the word
used ofthe Second Coming.
8 dXXd vbv noXXip pdXXov iv rrj dnouaia. Note the pun
icapooaia, dnouaia.

144 PAUL'S JOY IN CHRIST
the whole lump. There are men and women in our
churches who remain true when pastors come and go
and when others fall away.
2. Working In and Working Out (verses i2bf.).
In Paul's absence he desires that the Philippians
shall press right on with the work of their own sal
vation in so far as the development is committed to
their hands. The eye should rest upon the final goal
and so Paul uses a verb * that puts the emphasis on
the final result. Salvation 2 is used either of the en
trance into the service of God, the whole process, or
the consummation at the end. The Philippians are
to carry into effect and carry on to the end the work
of grace already begun. Peter (2 Pet. I : 10) like
wise exhorted his readers to make their calling and
election sure. They must not look to Paul to do
their part in the work of their salvation. His ab
sence cuts no figure in the matter of their personal
responsibility. It is "your own3 salvation." It is
the aim of all to win this goal at last. If so, each
must look to his own task and do his own work.
The social aspect of religion is true beyond a doubt.
We are our brother's keeper and we do owe a debt
of love and service to one another that we can never
1 kar-epydZeaBe. The perfective use of kard.
2 awrrjpiav. Used also of safety. Cf. 1:18.
3 iaurwv. Not = dXXrjXwv, though grammatically possible.
It is reflexive here, not reciprocal. Cf. Robertson, " Gram
mar," pp. 689 f.

REALIZING GOD'S PLAN IN LIFE 145
fully discharge (Rom. 13:8). But it is also true that
each of us is his own keeper and stands or falls to
God. Kipling has it thus : " For the race is run by
one and one and never by two and two."
Work it out " with fear and trembling," ' Paul
urges ; " with a nervous and trembling anxiety to
do right " (Lightfoot). People to-day do not tremble
much in the presence of God and most have little sense
of fear. Jonathan Edwards' great sermon on " Sinners
in the Hands of an Angry God" finds little echo
to-day. We live in a light-hearted and complacent
age. The Puritans went too far to one extreme, but
we are going too much to the other. We all need
afresh a sense of solemn responsibility to Almighty
God. Paul did not feel blindly complacent about
himself (1 Cor. 9 : 27). Religion is both life and
creed. The creed without the life amounts to little.
We touch a hard problem here, to be sure, but Paul
feels no incompatibility between the most genuine
trust and the most energetic work. The two supple
ment or rather complement each other, though we
cannot divide them. Divine sovereignty is the fun
damental fact in religion with Paul. He starts with
that. But human free agency is the inevitable corol
lary, as Paul sees it. The two are not inconsistent
in his theology. Hence Paul is not a fatalist like
the Essenes and the modern Hyper-Calvinists nor is
1 perd <p6[3ou kal rpdpoo. The rpdpos strengthens the
<p6(3os.

146 PAUL'S JOY IN CHRIST
he a mere Socinian like the Sadducees. The Phari
sees held to both divine sovereignty and human free
agency as most modern Christians do in varying
degrees, to be sure. Paul seems to see no contra
diction between them as Jesus did not (cf. Matt.
1 1 : 27 f.). All our modern efforts to explain the
harmony between these two necessary doctrines fail,
but we must hold them both true nevertheless. God
must be supreme to be God at all. Man must be
free to be man at all. The difficulty probably lies in
our imperfect processes of reasoning for two such
far-reaching truths. But Paul gives the divine sov
ereignty as the reason' or ground for the human
free agency. He exhorts the Philippians to work
out their own salvation with fear and trembling pre
cisely because God works in them both the willing
and the doing 2 and for His good pleasure. We can
at least feel that the working of God's will has pro
vided the whole plan of salvation in which we are
included and at which we are at work. We toil in
the sphere of God's will. But far more is true than
that, though we are conscious also that our own
wills have free play in this sphere. God presses His
will upon ours. We feel the impact of the divine

1 ydp. Not so close and formal as on. Paratactic, not
hypotactic. 2 kal rd BiXetv teal rd ivipyeiv. The articular infinitive
singles out more sharply both activities. We need not press
the difference between BiXw and fiobXopai.

REALIZING GOD'S PLAN IN LIFE 147
energy upon our wills which are quickened into ac
tivity thereby. A child can grasp this, and rest upon
it. A boy of four said joyfully to his mother, " When
we do anything, it's really God doing it." So then
in one sense God does it all. God is the one who
energizes ' in you both the impulse and the energy
to carry out the impulse. No one knows what
energy is. It is the scientific name for God. It is
ceaseless as the sea, restless as the rapids of Niagara.
One of the theories of matter is that all matter is in
a vortex of inconceivable velocity, whirling round
and round these bombarding electrons. What makes
them whirl so ? The particles of radium can be seen
darting violently into space. We were dead in tres
passes and sins till God's Spirit touched us and we
leaped to life in Christ. This is the mystery of grace.
They that are in the flesh cannot please God (Rom.
8 : 7 f). God plants in our souls the germ of spiri
tual life and He does not let it die. His Spirit broods
over us and energizes us to grow and work out what
God has worked in us. This is the ground of hope
and joy that makes Romans 8 so different from
Romans 7. We are in league with God. God's
grace is not an excuse for doing nothing. It is
rather the reason for doing all. In religion as in
nature we are co-workers with God. We plant the
1 6 ivepywv. Works in or inworks. Note James' mention
of energetic prayer (Jas. 5:16). Cf. 'EvepyeiaBat in the
New Testament by John Ross (Expositor, Jan., 1909).

148 PAUL'S JOY IN CHRIST
seed and plan the plant and hoe it and harvest it.
But God gave us the seed and the soil and sends the
rain and the sunshine and supplies that wondrous
thing that we call life and makes it grow to perfec
tion. " God has more life than anybody," said a
child. It is idle to split hairs over our part and
God's part. We must respond to the touch of God's
Spirit else we remain dead in sin. Jesus is the
author and the finisher of faith (Heb. 12: 2), of our
faith, but we must believe all the same and keep on
looking to Him, the goal of faith and endeavour.
There is no higher standard of rectitude than God's
good pleasure1 by which He regulates our lives.
Happy is the man who finds God's plan for his life
and falls in with it.
3. Cheerfulness Under Orders (verse 14).
Having committed our lives to the control of God's
will we are under orders. It is unmilitary and peev
ish to fret at God's commands. "Do all things2
without murmurings." 3 The allusion may be to the
conduct of Israel in the wilderness (cf. Ex. i6:7ff ;
1 ebSoicia. Picture of serenity and power, common to the
will of God.
2 ndvra noteire. Linear action. Habit.
3 Xwpls yoyyoapwv. Onomatopoetic word like murmur.
Ionic word as is the verb yoyybZw. The Athenians used
rovBopiapds. Cf. Thumb, " Hellenismus," p. 215. The
verb occurs fairly often in the vernacular kotvrj. Moulton and
Milligan, " Vocabulary," p. 1 30.

REALIZING GOD'S PLAN IN LIFE 149
Num. 16:5, 10). The Israelites murmured bitterly
against Moses and against God repeatedly and with
dire results. " Neither murmur ye, as some of them
murmured,' and perished by the destroyer" (1 Cor.
10:10). These inward murmurings against God's
will would easily turn to grumblings towards each
other. People do not usually stop with resentment
against God, but wish to blame somebody. Dis
union had already manifested itself in the church
at Philippi. If God is supreme and does all
things why did He allow this thing to happen ?
It is easier to ask than to answer that question.
The next step is to become sour towards one an
other. " Without disputings." 2 This word is used for
questionings, then doubtings, then disputings. This
is the usual course of our intellectual revolt against
God. Probably the moral revolt (murmurings) comes
first. The sceptical spirit follows resentment against
some crossing of our will by God's will. The final
result is " intellectual rebellion " (Lightfoot).
Thoughts of hesitation3 or doubt turn to distrust.
Distrust ripens into open disputes when a public
stand is taken with others against God (cf. Hatch,
" Essays in Biblical Greek," p. 8). Doubt leads to dis
pute even over trifles (Kennedy). So then, as good
1 prjSe yoyyb^ere, kaBdnep rives aurutv iydyyuaav.
2 SiaXoytapwv.
3 The Vulgate has hasitationibus.

150 PAUL'S JOY IN CHRIST
soldiers, Christians are to carry out the orders of the
Captain of their salvation. Explanations, if they
come at all, come after obedience, not before. Into
the Valley of Death rode the Six Hundred.
" Theirs not to make reply,
Theirs not to reason why,
Theirs but to do and die."
Soldiers go to the charge with a smile on their faces.
4. Perfection in the Midst of Imperfection
(verses 15-16*).
Paul here expresses his purpose ' about the Philip
pians. It is a double purpose, their own highest
development and the greatest service to others. The
first is a prerequisite to the other, though they can
not be wholly separated. They are to " become " 2
" blameless and harmless." 3 They are not so in the
state of nature and do not easily become so in a state
of grace. Certainly none are absolutely free from
blame in the eye of God and men can usually find
some fault with most of us. But, at any rate, we can
give men as little ground as possible to pick flaws in
our character. Whimsical critics cannot be satisfied,
but we do have to regard the sober judgment of God's
people in ethical matters. Lightfoot takes " harm
less " to refer to the intrinsic character as in Matthew

1 Iva. 2 yivrjaBe, not r/Te.
" apepnroi real dkipatot. Vulgate sine querula et simplices.

8 X

REALIZING GOD'S PLAN IN LIFE 151
10: 16 " harmless as doves." The word means liter
ally " unmixed," ' " unadulterated " like pure milk or
pure wine or unalloyed metal. In Romans 16:19
Paul says : " I would have you wise unto that which
is good, and simple 2 unto that which is evil," a noble
motto for young and old. It is a great mistake to
feel that one must know evil by experience in order
to appreciate good. An unsullied character a man
wants in his wife and the wife equally so in her hus
band. It is this sheer simplicity of character that is
so delightful in children and, par excellence, in the
" children of God " 3 in the full spiritual import of this
term. The children of Israel, when they murmured,
were not acting like children of God. Paul here
quotes 4 Deuteronomy 32 : 5 and applies it to the
Philippians. The children of Israel were full of
blemish, while the Philippians are to be " without
blemish"5 like the freewill offering (Lev. 22: 21).
The Israelites had themselves become " a crooked
and perverse generation." But the Philippians must
not fall to that low level, as they will if they give
way to inward discontent. They must exhibit marks
1 & privative and Kepdvvupt. The word occurs in the
papyri. 2 d/tepaious Se els rd kakov.
3 rikva Beou. Both rikvov and ulds " signify a relation
based on parentage " (Vincent). Both are used also in the
ethical sense of the spiritual relation to God. Cf. Vincent, in
loco. 4 obk abrw rikva pwpijrd, yeved akoXtd Kal Siearpappivrj.
6apwpa. ' Cf. Eph. 1:4; 5 : 27 ; Col. 1 : 22.

152 PAUL'S JOY IN CHRIST
of perfection " in the midst ' of a crooked and per
verse generation." It is an indocile or froward and
so " crooked " 2 (cf. Acts 2 : 40 ; 1 Pet. 2:18) genera
tion. The word was used of crooked paths (Luke
3 : 5) and so of crooked steps and crooked ways.
The word " perverse " 3 means twisted or distorted
and is a bolder word like the Scotch " thrawn," with
a twist in the inner nature (Kennedy). Surely our
own generation is not without its moral twist and
means many straight men when so many are crooked
(" crooks "), twisted out of shape.
Paul changes his figure, but goes on with the same
idea, "among whom ye are seen as lights in the
world." 4 These are the very people, the twisted and
blinded by the darkness of sin, who need the light.
Jesus is the real light of the world (John 8: 12), but
the followers of Christ also pass on the torch and so
bear light to others (Matt. 5 : 14). Here the Philip
pians are pictured as " luminaries " 5 rather than as
lights 6 in the world of darkness. As the moon and

1 piaov. Used as a preposition like so many other adverbs
in the kotvrj. Cf. Robertson, " Grammar," p. 644. See
Epictetus, Bk. II, ch. xxii, § 10 for similar use of piaov.
2 akoXtds. The opposite of Spdos.
3 Stearpappivijs. Perfect passive participle from Siaarptipw.
Cf. Epictetus III, 6, 8 ol pr) izavrdnaat Stearpappivot rwv
dvOpdnwv. 4 iv oTis epaiveaBe 01? tpwarijpes iv kdapw.
5 <pwaTrtpes. Cf. Gen. 1:14, 16; Dan. 12:3; Rev.
21 : 1 1.
6 <fS>ra. Cf. <pws in Matt. 5:14.

REALIZING GOD'S PLAN IN LIFE 153
the stars " appear " ' in the night, so the Christians
come out to give light in the darkness. In the dark
night of sin the church of Philippi is a lighthouse in
the breakers, " holding forth the word of life." 2 The
gospel has the principle of life in it. John's Gospel
unites light and life as descriptive of the Logos
(1 : 4) and Christ offers to men " the light of life "
(John 8: 12). Paul naturally blends the two figures
here. Vincent rightly calls it "hypercritical" to
change the figure in " holding forth." 3 " It is common
to personify a luminary as a lightbearer." The figure
can be either holding on to the word of life or pre
senting the word of life. In this latter sense one
naturally thinks of the Statue of Liberty in New York
Harbour, holding forth the torch of freedom. Every
church is a lighthouse in a dark place. The darker
the place the more the light is needed. It is sad to
see so many churches deserting the down-town dis
tricts where they are so much needed. Rescue work
must be carried on where sin has done its worst.
It is like fighting the plague. Thank God for the
men and women who do take the light into the dark
corners of our cities. What would our modern cities
be like without our churches ? The answer is the
cities of Japan, of China, of India to-day. The word
1 <paiveo6e, not (paivere (shine).
2 Xdyov Zwrjs inixovres.
3 iitlxovres. Literally to hold upon or apply to and so
fasten attention (Luke 14:7; Acts 3:5; 19 : 22).

154 PAUL'S JOY IN CHRIST
of life quickens to life and brings light to the dark
ened soul.
5. Paul's Pride (verse i6b).
" For a ground of glorying in the day of Christ." '
This clause is related to all of verse 1 5 and the pre
ceding part of 16. It is epexegetical or further
purpose. The day of accounts comes to figure more
largely in Paul's mind as he grows older (Kennedy).
The writer of Hebrews speaks of the sleepless watch
of the shepherds of souls " as they that shall give ac
count ; that they may do this with joy, and not with
grief; for this were unprofitable for you " (Heb. 13 : 17).
Paul longs2 to have " whereof to glory3 in the day
of Christ." The success of the Philippians will give
Paul something tangible to present to Christ. They
will be stars in his crown. He means by " day of
Christ " the judgment day, commonly termed the day
of the Lord outside of this Epistle. Paul does not
wish to be saved " so as by fire " with all his works
gone (1 Cor. 3:15). When that day comes and
Paul looks back upon his work in Philippi, he does
wish to feel " that I did not run in vain neither labour
in vain." He has the metaphor4 of the stadium be
fore him as in Galatians 2 : 2 when he expresses the
1 els kabxrjpa ipol e'ts i/pipav xptarob. Note both uses of
els. No reason for saying "until " the day.
2 ipol is the ethical dative. Cf. Robertson, " Grammar,"
PP- 536, 539-
8 kabxrjpa is result. * eSpapov. The race.

REALIZING GOD'S PLAN IN LIFE 1 55
same dread about the Galatians. He does not wish
it all to come to nothingness. The word for labour '
here means the weariness of labour. Toil and sweat
and weariness were all for naught. It is a pitiful case
when the preacher has to see the people go back to
the flesh-pots of Egypt and leave his work null and
void. The Philippians will be Paul's jewels in the
presence of Christ as the mother of the Gracchi
boasted of her boys.
6. Paul's Sacrifice (verse i7a).
" Yea, though 2 1 am offered upon the sacrifice and
service of your faith, " Paul adds. He will not shrink
from death in order to be of service to them and to
help them in their efforts to press on in the Christian
life. He hopes to live, but he stands in the constant
presence of death, and he is not afraid. He had
faced death at Philippi and often since. It will come
some day. He is ready now. It is not his apostolic
office, but his very life that he offers. The picture
here is of their faith 3 in the sense of their Christian
life as a sacrifice 4 and priestly service.5 The Philip-
1 kkoniaaa. From konos exhausting toil (1 Cor. 15 : 10;
Gal. 4:11). In Rev. 14 : 13 see distinction drawn between
epya (works) and konwv (toils).
2 el kal. " Even if" would be kal ei as some manuscripts
have it.
3 niarews. * duaia.
5 Xetroupyta. From Xads and epyov, work for the people.
Cf. our " liturgy."

156 PAUL'S JOY IN CHRIST
pians as priests lay down upon the altar their Chris
tian lives (faith and fidelity). Upon1 this Paul is
ready to pour out2 his own life as an additional sac
rifice in their service. It is not necessary to press
the point whether Paul has in mind the Jewish cus
tom of pouring the drink offering around the altar
or the heathen of pouring the libation upon the altar.
The latter would be more familiar to the Philippians,
but the point holds good in either case. Paul is
willing to spend and be spent in the service of the
Philippians (cf. 2 Cor. 12 : 15 3). One thinks of the
student volunteers who offer their lives for mission
service and challenge the churches to furnish the
money for their support. One thinks of David Liv
ingstone who gave his life gladly for the healing of
the open sore of the world in Africa.
7. Mutual Joy (verses 1 7b-i 8).
" I joy and rejoice 4 with you all," says Paul. He
is glad by himself to make the offering of his life, if
this supreme sacrifice is demanded. He will not
shrink back, but will meet it gladly, and all the more
readily since he can share his joy with them. Fel-
1 int.
2 anivSopai. The verb is used in the libelli (certificates of
pagan worship). Those who poured out libations to the gods
obtained immunity. Cf. Milligan, " Selections from the Greek
Papyri," pp. 114-116.
3 Sanavrjaw kal ik SanavrjBrjaopat.
4 Xatpw kdl aoyxaipw. The point in the repetition is
au) 

REALIZING GOD'S PLAN IN LIFE 157
lowship is a blessed reality. Paul is glad on his own
account, that he has been the instrument in their sal
vation (Kennedy). He is still more joyful at the ex
periences of grace which they have in Christ. Joy
is not selfish, but wishes company. The woman in
Luke 15:9 who found her lost piece of money
called in her women friends and said : " Rejoice with
me, for I have found the piece which I had lost."
So the shepherd who found the one lost sheep said
to his friends : " Rejoice with me, for I have found
my sheep which was lost" (Luke 15:6). So the
father says : " Make merry, for this my son was
dead, and is alive again ; he was lost, and is found "
(Luke 15 : 24). The child all aglow with his Christ
mas toys wishes other children to come and share
his joys. " And in the same manner ' do ye also joy,
and rejoice with me." Play up to your part of the
joy. Plutarch2 tells of the messenger from Marathon
who expired on the first threshold in Athens with
these words on his lips : " Rejoice and we rejoice." 3
Nowhere in the Epistle is Paul so insistent about joy
as here. The Christian is rich in his joy in Christ.
What joy it will be in heaven to tell the story of the
triumph of Christ over sin in your life and in mine.
1 rd Se abrd. Adverbial accusative (of general reference).
Cf. Robertson, " Grammar," p. 487.
2 Mor., p. 347 C.
8 Xaiperc kal xaipopev.

VII
FELLOWSHIP (2 : 19-30)
MUCH as Paul loved doctrine, he also
greatly loved people. He had a passion
for folks and had hosts of friends wher
ever he laboured and even where he had not been as
Romans 16 shows. Dan Crawford, the remarkable
missionary of Central Africa and author of " Think
ing Black," speaks quaintly of fishing in the eyes of
his friends. Paul knew how to do that and dearly
loved the fellowship of the saints. We have many
glimpses of his personal relationships in the Acts
and in his Epistles. Paul had the most delightful
ties with his fellow-workers. He had foes in plenty,
but he also made friends fast and true. In the midst
of this Epistle Paul talks in a charming way about
his plans for communicating with the Philippians, a
human touch that breaks the strain of theological ar
gument. This Epistle seems to have no formal or
logical order.' It flows along in the most easy and
1 Clemen (" Einheitlichkeit der paulin. Briefe," p. 138)
thinks that verses 19-21 do not belong here, but that is
hypercriticism in a letter like this.
158

FELLOWSHIP 159
natural way and treats the weightiest topics and the
most incidental with equal ease and grace.
1. Paul's Plans for Timothy (verses 19-23).
He writes as the Master about the disciple.
Timothy has evidently placed himself wholly at
Paul's service in the matter of going or not going to
Philippi. Perhaps the Philippians had wondered
why Paul had not sent them more frequent messages.
So then he writes in an apologetic vein about his
conduct in the matter.
(a) Timothy's Interest in the Philippians (verses
19-21). The possibility of Paul's martyrdom (Phil.
2:17) was only a remote one and did not interfere with
his plans for sending word to Philippi. Paul has a
very definite hope to send Timothy " shortly " ' to
them, though how soon he cannot tell. His hope is
centered " in the Lord Jesus." 2 This favourite Paul
ine idiom is not a mere pious phrase, but represents
the very core of Paul's philosophy of life. Jesus is
the circumference of all his thoughts and activities.
Christ is both the center and the circumference of
the circle of life for Paul. Christ is the key to the
universe and to Paul's own life. He has no life out
side of Christ (cf. 1:8, 14 ; 2 : 24 ; 3:1; Rom.
1 raxiws. The use of the aorist infinitive niptpat after
iXniZw rather than the future is in accord with kotvrj usage.
Cf. Robertson, " Grammar," pp. 1081 f.
2 iv Kopiu) 'Irjaob.

160 PAUL'S JOY IN CHRIST
9:1', 14:14, etc.). Evidently Paul had tried to
send messengers to Philippi, but had been unable to
do so. Epaphroditus had been here in Rome a good
while and Paul had grown anxious about the Philip
pians, " that I also may be of good cheer, when I
know your state." ' He himself will be of good spirit,
good heart, good courage. He needed the good
cheer that would come from good news about them.
His reason for wishing to send Timothy in par
ticular is plainly given : " For I have no man like-
minded, who will care truly for your state." He
means, of course, one like-minded2 with Timothy.
This is high tribute to the fidelity and disinterested
ness of Timothy who richly deserved it. He was
such a friend that3 he would be genuinely4 anxious5
about the Philippians. He was Paul's companion
and helper in the establishment of the Philippian
church. Besides, like Paul, he had the shepherd
heart and knew what anxiety for all the churches
was (2 Cor. 11:28), a daily pressure6 upon Paul's
1 "va kdyw ebtpoxw yvous rd nepl bpwv. This verb is rare
(but cf. Josephus, Ant. XI, 6, 8), save that ebipbxet is com
mon in epitaphs. But ebtpoxos is in 1 Mace. 9 : 14; 2 Mace.
7 : 20 ; 14:18. rvobs here is ingressive aorist, come to know.
2 ladtpuxov. It is a rare word. Cf. .^Eschylus, Agam.
1470 arid Psalm 54 (55): 14 (13). Vulgate has unanimem.
3 darts almost consecutive (certainly sub-final) here. Cf.
Robertson, " Grammar," p. 996.
4 yvrjat'ws. By birth relation, naturally, sincerely.
5 pepipvrjaet. Common word for anxiety (cf. Matt. 6 : 25).
8 iniaraats. A load standing or staying upon Paul's soul.

FELLOWSHIP l6l
heart. No other preacher is really worth while.
The minister who is out for money will not win souls
and feed them. The man who puts his own selfish
interests before the Kingdom of God will not have
the sacrificial spirit. Paul has a hard word to add :
" For they all seek their own, not the things of
Christ."1 This is a very severe indictment of the
rest of Paul's friends in Rome. We do not know all
the circumstances. Perhaps Paul is only speaking of
those who were in a position to make the long (for
that time) trip from Rome to Philippi and back. It
is possible that Luke and Aristarchus were absent
from the city at this time. Paul is a man of quick
impulses and we may have here a pessimistic note in
this optimistic letter. The very exceptional conse
cration of Timothy set in relief the hesitation of the
rest. But there is small wonder (Kennedy) that Paul
should feel hurt at the lack of inclination on the part
of any of his friends save Timothy to make the sac
rifice of time and energy necessary for the journey.
" The whole number," says Paul, put their own inter
ests before the interests of Christ. Augustine says
that Paul's companions here in Rome were merce
nary. PauLcertainly loved Luke, the beloved physi
cian (Col. 4 : 14), and it is hard to think of him as
mercenary and selfish. He was, as already suggested,
probably out of town. It may be urged by some
that Paul allowed himself to go too far in interpreting
1 ol ndvres yap rd iaorwv Zryrobetv, ou rd xptarob 'Irjaob.

1 62 PAUL'S JOY IN CHRIST
his own eagerness to hear from Philippi as the clear
will of God. Certainly the interpretation of Provi
dence is not always easy. More than one angle of
vision is often possible. But, after all, it is amazing
what good excuses men can find for doing their own
way, the easy way, in a crisis rather than the hard
way which may be God's way. If the duty seems
unpleasant, we often seek reasons for thinking that it
is not duty at all. At any rate, one is not wide of
the mark if he says that nothing so hinders the ef
fectiveness of our churches as just this tendency to
put our own interests before those of the Kingdom
of God. Many a pastor is dreary and despondent
as he faces progressive enterprises in the church
work because so many ask to be excused. They
say that they really do not have time. These stern
words of Paul come to one's mind, if not his lips, at
a time like that. But Paul is not a man to be
blocked by the refusal of men to do the work that
is called for. If one way fails, there is always an
other way open.
(b) Timothy's Devotion to Paul (verse 22). Paul
has no need to tell the Philippians about Timothy,
whose character is in such contrast' to "the all"
who put their own interests first. " Ye know (by
experience2 as seen in Acts 16 and 17) the proof
1 Si. Adversative here, not continuative. Cf. Robertson,
" Grammar," p. 1 1 86.
2yivwakere, not oidare.

FELLOWSHIP 163
(approved character') of him." When put to the
test in Philippi, Timothy proved true. His love and
loyalty they well know and they need only a reminder
to bring it all back to them. Paul starts to say that,
as a child served a father,2 so Timothy served3 me,
but his refined feeling and instinctive humility (Ken
nedy) and delicacy lead Paul to change the structure
of the sentence. He is checked also by the thought
(Vincent) that both he and Timothy are servants of
Christ (Phil. 1 : 1). So he says : " served with me " 4
as father and son in the common cause, side by side,
" in the gospel " or " for the gospel " 5 however we
take it. Either is possible and either sphere or pur
pose makes sense. The feeling of camaraderie and
companionship is uppermost in Paul's mind. Timo
thy and Paul have served together in the trenches
as comrades in the army of Christ. Paul elsewhere
bears hearty testimony to the service of Timothy as
" my beloved child and faithful in the Lord " (1 Cor.
4 : 17), " for he does the work ofthe Lord as I also "
(1 Cor. 16 : 10). Cf. also I Tim. 1:2; 2 Tim. 1 : 2.
This devotion was all the more appreciated by Paul
if we admit that Timothy was not vigorous in health
18oktprjv. Used for process of trial (2 Cor. 8 : 2) and re
sult of trial (2 Cor. 2 : 9) and here (Vincent). Vulgate has
experimentum. 2 <«j narpl rikvov.
8 iSobXeuaev. Figure of slave (SobXos) and master.
iabv ipol.
5 eft r<5 ebayyiXtov. Robertson, " Grammar," pp. 591 f.

164 PAUL'S JOY IN CHRIST
and had a natural timidity of disposition. His loyalty
was unimpeachable. He stood ready to serve Christ
anywhere. (c) Paul's Need of Timothy (verse 23). As things
are with Paul now in Rome, he cannot spare Timo
thy till the cloud has vanished and Paul is free again
Then he will dispatch Timothy instanter, for he
knows that the Philippians will wish to know how it
goes with Paul.1 Paul here resumes the standpoint
of verse 19. Meanwhile Paul needs Timothy by his
side and can only cherish the hope of sending him
soon. Then he can tell about the outcome of the
trial. 2. Paul's Trust About Himself (verse 24).
He has a hope" of sending Timothy, a trust3
in the Lord (cf. 1:14; 2:19) of coming himself
soon.4 There is a curious parallel in Paul's lan
guage about his proposed visit to Corinth after he
had sent Timothy thither : " But I shall come to you
shortly, if the Lord will " (1 Cor. 4 : 19). If Paul
1 rd nepl ipi, die things concerning me. The use of its dv
as a temporal conjunction occurs also in Rom. 1 5 : 24 ; 1 Cor.
11:34. ^ occurs in the papyri. Cf. Robertson, " Gram
mar," p. 974. The aspirated form dtpiSw is here correct and
is amply supported in the papyri. Cf. Robertson, " Gram
mar," p. 224, and Lightfoot, in loco. 'E£aor7js occurs chiefly
in Acts. The Vulgate has mox.
' iXniZw.
3 ninoiBa. Second perfect, state of confidence.
4 raxiws. Shortly or swiftly.

FELLOWSHIP 165
wrote Philippians before Colossians, Ephesians and
Philemon, he was not able to come right away, but
only after a year or so. We do not know precisely
what Paul's expectations were about this " shortly."
The whim of a Nero was an elusive thing to count
upon. But he no longer thinks of going on to Spain
first as he had once planned (Rom. 15 : 28). His
heart now turns to the east (Phile. 22). His long
imprisonment in Caesarea and Rome has made it
necessary for Paul to set things in order in the east.
The Gnostic disturbers had already appeared on the
horizon before Paul left Asia (Acts 20 : 29 f.). These
" grievous wolves " had taken full advantage of Paul's
absence to play havoc with the flock in various parts
of Asia. Philippi also tugs at Paul's heart which
now definitely turns eastward. When he was re
leased, it seems probable that he did go east at once.
We catch traces of Paul's tracks at Miletus (2 Tim.
4: 20), Ephesus (iTim. 1 : 3), Macedonia and so prob
ably Philippi (1 Tim. 1:3), Troas (2 Tim. 4:13),
Nicopolis (Titus 3: 12). We may believe therefore
that in time the Philippians did see Paul again as well
as Timothy who was certainly in the east (1 Tim. 1 : 3).
3. The Immediate Return of Epaphroditus
(verses 25-30).
The way is clear for this at any rate and now at
last. For long this boon seemed remote if not im
possible. But God has been good to Epaphroditus, to

1 66 PAUL'S JOY IN CHRIST
Paul, and to the Philippians in sparing the life of this
good man. So Epaphroditus is to go at once as the
bearer of this Epistle and of Paul's love and blessing.
(a) His Return Necessary (verses 25 f.). His
" hopes " aside, Paul faces ' the immediate necessity 2
of sending Epaphroditus at once. It is important for
Paul to keep in vital touch with the work lest it lan
guish and die, but the special reason for the urgency
is the anxiety of Epaphroditus and theirs about him
as Paul explains. There is no reason for confusing
this Epaphroditus of Philippi with Epaphras of
Colossae (Col. 1:7; 4:12; Phile. 23), even if the
latter is a shortened form of the other name,3 for the
name in both forms is common enough all over the
empire. There is nothing in the tradition that this
Epaphroditus was Nero's secretary, due to allusions in
Suetonius (Nero, 49; Domitian, 14). Paul describes
him as his brother 4 in the Christian brotherhood, as
his fellow- worker 5 in the cause of Christ, as his fellow-
soldier 6 in the conflict with Christ's enemies. He is

1 ^yr/adprjv is epistolary aorist like eneptpa in verse 28.
Proof also that Epaphroditus bore the Epistle.
2 dvaykaiov. Cf. 2 Cor. 9 : 5 for same idiom.
3 Cf. Robertson, " Grammar," p. 172 ; Lightfoot, in loco.
4 dSeXipdv. 5 auvepydv.
6 auvarpaTtdrrjv. Cf. Philemon 2. Very common meta
phor with Paul. Moulton and Milligan (" Lexical Notes,"
Expositor, Sept., 191 1) quote from BU 814*7 (iii. a. d.)
ktkpijpat xaXkdv n^a^pd Ooarpariwroo when a soldier in a
letter to his mother says : " I have borrowed money from a
fellow soldier."

FELLOWSHIP 167
Paul's comrade in love, in work, and in peril, " common
sympathy, common work, common danger " (Light
foot). But the Philippians regard him as their
" apostle " ' or " messenger " to Paul as he was in
truth and also their " minister," 2 " sacrificial minis
ter " it almost turned out to be, to Paul's need. He
rendered a priestly service at any rate. Epaphroditus
brought their gifts (Phil. 4: 18) which Paul there calls
a " sacrifice " 3 as in 2 : 30 a " service," 4 an oblation
to God.5 The qualifications of Epaphroditus for
service to both Paul and the Philippians are thus
excellent. He was not the equal in gifts to Timothy,
but Paul used gladly the services of less gifted men.
Not all men can be leaders and pioneers. Moses had
Aaron, Luther had Melancthon (cf. Baskerville, in
loco). But Paul had a specific reason 6 for sending Epaph
roditus now. The simple truth was that Epaphro
ditus was intensely homesick. " He longed after you
all " 7 with yearning pothos and pathos. He " was
1 dnoaroXov. Here in the original and general sense of the
word, not one ofthe Twelve or like Paul (cf. 2 Cor. 8 : 23).
2 Xetroopydv. 3 Buaiav.
4 Xetroupyias.
6 On Paul's use of pagan terms see Ramsay, Exp. Times,
X, 1-5.
"ineiSi). Only in three other places in Paul's Epistles.
Cf. Robertson, " Grammar," p. 965.
7 intnoBwv r)v. Periphrastic imperfect adds to the notion of
continuance. Note itzi  Cf. Phil. 1:8. It is a strong
word.

168 PAUL'S JOY IN CHRIST
sore troubled " ' in anguish of heart, either from dis
gust at the situation or from a real case of homesick
ness. At any rate he was sick at heart now " because
ye had heard that he was sick." 2 It is a common
feeling for the sick to conceal the serious nature of
the illness from their loved ones so as to avoid giving
pain. Perhaps the Philippians on hearing of the ill
ness of Epaphroditus had written Paul a letter about
it. If so, Paul was now replying to that letter. As
it was, the heart of Epaphroditus was pierced to the
quick with anxiety. This touch of human sympathy
is life itself.
(b) The Recent Peril of Epaphroditus (verse 27).
Paul has put the thing too mildly, " for indeed " 3
(really) " he was sick nigh unto death." 4 What this
sickness was we do not know. Epaphroditus may
have run great risk on his way to Rome. He may
have come in the hot season and have caught the
terrible Roman fever, a plague yet in spite of our
knowledge of the mosquito. Some have suggested
that Paul was more closely confined after the arrival
1 dSr/pdiv. The etymology is wholly conjectural whether
from aSrjpos (away from home) or from dSrjpwv (distressed).
2 Stdrt rJKobaare on rjaBivrjaev. Note Sion (causal) and
on (declarative) and the two aorists. He " fell sick " (in-
gressive aorist).
3 Kal ydp. Ascensive force of kal. Cf. Robertson,
" Grammar," p. 1 1 8 1 .
4 napanXrjaiov Bavdrou. Most MSS. read Bavdrw, but W
H follow B P here. Cf. Robertson, " Grammar," p. 646.
Cf. also p. 203 for change of w and ou.

FELLOWSHIP 169
of Epaphroditus who had more exposure. But,
whatever the cause, God took pity' on Epaphro
ditus and, Paul adds with delicacy of feeling, " on me
also," 2 and in particular, " that I might not have
sorrow upon sorrow " 3 as if wave upon wave of woe
would overwhelm Paul with a flood, Epaphroditus'
death piled upon Paul's imprisonment. That would
be more than Paul could stand. Isaiah spoke of
" tribulation upon tribulation," 4 the Psalms of Solo
mon of " sin upon sin," 5 and Jesus of " stone upon
stone." 6 We have a proverb about trouble : " It never
rains, but it pours." But that is the philosophy of
pessimism. The waves did stop rolling over Paul
and Epaphroditus was spared.
(c) Welcome for Epaphroditus (verses 28 f.). The
final recovery of Epaphroditus, added to the anxiety of
the Philippians, led Paul to speed 7 in sending 8 him to
the Philippians, to more 9 eagerness on Paul's part
1 dXXd 6 Beds rjXirjaev. 2 obk abrdv pdvov, dXXd kal ipi.
3 iva prj Xunrjv inl Xbntjv axw.
* 28 : 10 BXitpiv inl BXitpiv.
"3:7 dpaprta inl dpaprtav.
6 Matt. 24 : 2 XtBos inl XtBov. The MSS. vary here in
Phil. 2 : 27 between Xbnr/ and Xbnrjv with int. Either makes
good sense. Cf. Robertson, " Grammar," pp. 602, 604.
Note punctiliar idea in axw, get.
7 obv. Therefore, because of the circumstance.
8 eneptpa. Epistolary aorist.
9 anouSatoripws. There is no reason for taking this com
parative as a positive or even as a superlative. Cf. Robert
son, " Grammar," pp. 664 f. The object of comparison is
implied.

170 PAUL'S JOY IN CHRIST
than, he would have had. He has lost no time in
getting Epaphroditus off, " that, when ye see him
again, ye may rejoice." ' Paul is anxious for the
Philippians to recover their cheerfulness which had
been clouded by the sickness of Epaphroditus. Their
joy will react on tPaul and make him happy. The
best way to be happy is to make others happy.
" And that I may be less sorrowful " 2 than I have
been. Paul states his own joy euphemistically. He
understands the yearning of Epaphroditus and the
anxiety of the Philippians. " Who is weak, and I
am not weak? Who is caused to stumble and I
burn not ? " (2 Cor. 1 1 : 29).
" Receive him therefore in the Lord with all joy." 3
Give him a royal welcome. The command seems
superfluous, but none the less Paul makes it. He
only wishes he could have a share in it. We may
be sure that the Philippians did this thing and took
Epaphroditus to their hearts. He had come back
from the very grave and deserved a conqueror's
welcome. He had been a hero of faith. " Hold
such in honour." 4 This plea for the proper esteem
and treatment of soldiers of the cross is not without
point to-day. Certainly preachers get their share
1 iva ISdvres abrbv ndXtv xapr)re.
2 kdyw dXundrepos w.
3 npoaSixeaBe obv abrdv perd ndarjs xapds. A continuous
welcome (present tense).
4 robs towutous ivripous e^ete. Keep on doing so (pres
ent tense).

FELLOWSHIP 171
of public esteem and criticism. They are outstand
ing targets and cannot escape a certain amount of
rough handling which is not wholly bad. As a rule
preachers get what love they deserve and often more.
It is well to insist that ministers deserve due appre
ciation because of the high and holy task committed
to them, particularly if they do their duty steadily
and faithfully. But, as a rule, preachers are paid a
pitiful salary and are expected to live on less than
most other people with economy and good appear
ances. There is something better than monuments
and that is right treatment while they live. In par
ticular, one may note with pleasure the endowment
funds for aged ministers now under way in most
of the denominations. That is the least that can be
done and it ought to be done. Any decent nation
takes care of its old soldiers.
(d) Risking All for the Work of Christ (verse 30).
Epaphroditus deserves the welcome of a hero " be
cause for the work of Christ he came nigh unto
death." ' Already " the work " was getting a tech
nical meaning like " the way," " the name." It sig
nified "the cause" of Christ2 and Paul used it
absolutely3 in Acts 15:38 about John Mark who
"went not with them to the work." The courage
1 on Std rd epyov Xptarou piypt Bavdroo rj-yytaiv. Note
causal conjunction on and preposition Std.
2 Many MSS. have Kopiou.
3 As Ignatius does in Eph. 14, Rom. 3.

172 PAUL'S JOY IN CHRIST
of Epaphroditus stands over against the timidity of
John Mark. Witness the heroes of faith in Revela
tion 1 2 : 1 1 who " loved not their life even unto
death." It is possible to be too careful of one's own
life at the cost of real usefulness. One does not wish
to be foolhardy, but soldiers dare danger as do doc
tors and drummers and all sorts of men. So Epaph
roditus really hazarded' his life for the work of
Christ. Paul uses here a gambler's phrase. Epaph
roditus gambled with his life in the risk that he ran
in coming to Rome, either from the Roman fever
or Nero's wrath or some unknown peril. The early
Christians called those who risked their lives for
Christ " Parabolani " or " the Riskers," the brother
hood of those who dared all for Christ as Aquila and
Priscilla risked their necks for Paul (Rom. 16:4).
Charles Kingsley pictures these "Riskers" for the
souls of men in Hypatia. Epaphroditus did this to
fill up2 what was lacking3 in the service4 ofthe Phi
lippians for Paul. They could not come themselves
in person and could only send their love by proxy.
1 napa/3oXeuadpevos tj <puxfj. The verb napaftoXebopat
is from the adjective napdfloXos rash, reckless, gambling. Cf.
napaj3aXiaBat raty ^'y^aij in Diod. 3, 36, 4. In Roman
law the appellant deposited a stake (napdftoXov) which he for
feited if he lost his case. Deissmann (" Light from Ancient
East," p. 84) cites the verb from an inscription of II cent.
a. d. in sense of exposing oneself.
2 dvanXr/pwar). Cf. Col. 1 : 24. Fill up to the brim.
3 uariprjpa. No reproach in this term.
4 Xetroupyias. Sacrificial service.

FELLOWSHIP 173
But Epaphroditus dared all and did this sacrificial
service which Paul would never forget. " For that
which was lacking on your part they supplied " (1 Cor.
16: 17; cf. 2 Cor. 11:9). Paul's feeling towards the
Corinthians is repeated in the case of the Philippians.

VIII
THE HOLY QUEST
(3=1-14)
THIS paragraph challenges comparison with
the great one in 2:1-11 concerning the
Person of Christ. Here the Passion of
Paul for likeness to Christ is expressed with the
utmost energy and yearning of his soul. Nowhere
does his mysticism find a nobler statement. Paul is
greatest when his intellect is set on fire with love for
Christ. No Knight in search of the Holy Grail ever
had such elevation of feeling as Paul here reveals.
This is the true chivalry, the Passion for Christ.
1. Repetition of the Commonplace (verses 1-3).
It is possible that Paul at first meant to conclude
his letter at this point, when he wrote " finally,'
brethren," though that is by no means the necessary
meaning of his language. The phrase literally means
" what is left," " the rest " as in I Thessalonians 4:1;
2 Thessalonians 3:1. It may mean "henceforth"
1 rd Xotndv. The case is accusative of extent of time. Cf.
Robertson, " Grammar," p. 470. For the use of Xotndv like
obv see p. 1 146. For a similar use in Epictetus see Class.
Review, III, p. 7 1 . 174

THE HOLY QUEST 1 75
as in Mark 14 : 41 ; 1 Corinthians 7 : 29 ; 2 Timothy
4:8. It may mean only " now " (jam) or ".there
fore " as in Matthew 26 : 45 ; Acts 27 : 20. The
meaning " finally " is also correct as in 2 Corinthians
13:11. On the whole I incline to the view that Paul
did not mean to close the Epistle, but simply turns
to the remaining topics before him with the repetition
of " rejoice." ' Lightfoot translates by " farewell,"
a possible, though not probable rendering. Joy is the
dominant note in the Epistle so far and it rings on
to the end. But the refrain is joy " in the Lord " as
Paul so often says about all his experiences.
The next sentence puzzles the commentators no
little : " To write the same things to you,2 to me in
deed is not irksome, but for you it is safe." To what
does Paul refer ? Is it the repetition of " rejoice " in
this same Epistle ? To keep on writing this message
is not tedious 3 to me, " but for you it is safe." 4 It
makes you steadfast, or stable, able to stand. Does
Paul refer to a previous letter in which he gave warn
ings which he^now repeats ? That is possible, though
not certain.5 Paul did write letters which we do not
1 xatpere. Cf. 2:18; 4:4.
2 rd abrd ypdipetv bpiv. Note linear action (present infin
itive). 3 dkvrjpdv. From dkviw, to hesitate. Means sluggish,
slothful, " poky," tiresome. Does not make me tired. Cf.
Matt. 25 : 26 ; Rom. 12: 11.
4 daipaXis. Not to trip or to fall.
5 Polycarp's use of intaroXai (ad Phil, iii.) does not prove
it as the plural was sometimes applied to single letters.

176 PAUL'S JOY IN CHRIST
now possess (1 Cor. 5 : 9 ; 2 Cor. 10 : 10 f. ; 2 Thess.
2:15; 3: 17). Whatever it is, Paul repeats it with
a slight apology. Every speaker has a certain
hesitancy in repeating things to the same audience,
though it is more or less necessary if one is to be
effective. Particularly do teachers find repetition
necessary. Some people are almost immune to new
ideas. They must be taught line upon line, precept
upon precept. It is not pleasant to speak to people
who do not care to hear. It is easier to write, but
even so the edge of expectancy is dulled. But Paul
is sustained by the great need of his warning on the
part of the Philippians and goes right on.
It is quite possible that the tendency to dissension
in the Philippians to which he has already several
times alluded was complicated with the Judaizing
heresy since Paul proceeds to warn his readers
against the Judaizers in very pointed language. If
so, it was eminently " safe " for the Philippians for
Paul to repeat his warnings against these subtle and
dangerous teachers. Three times with striking repeti
tion " in the intense energy of his invective " (Ken
nedy) Paul makes his warning : " Beware, beware,
beware." ' It is more exactly " look out for," 2 rather
than " beware of," though that idea naturally follows.
1 ftXinere, jSXinere, ^Xinere.
2 With accusative rods novas (as in 2 John 8) rather than
with and (as in Mark 8 : 15). Cf. 2 Chron. 10 : 16 and
Robertson, " Grammar," p. 471.

THE HOLY QUEST 1 77
He is not describing three classes of opponents, but
only one by the use of " the dogs, the evil workers,
the concision." There can only be one group whom
Paul would so picture and that is the Judaizers whom
Paul had already termed " false apostles, deceitful
workers, fashioning themselves into apostles of
Christ " (2 Cor. 11:13). If one is shocked at Paul's
use of the word dogs' for the Judaizers, he may be
reminded that this was the common description of
the Gentiles by the Jews. A Jew was forbidden to
bring the price of a dog into the house of God to pay
a vow (Deut. 23: 18). Jesus Himself, though in a
more or less playful vein, employed the word for
" little dogs," 2 of the Gentiles in speaking to the
Syro-Phcenician woman (Matt. 1 5 : 26) and she took
no offence at it, but took it up as a pleasantry with
the retort about " the little dogs " eating the crumbs
under their masters' table (15 : 27). So then Paul is
here but retorting to the Judaizers who are the real
spiritual dogs while the Gentiles have understood
the truth about Christ. Dogs were the common
scavengers in the Oriental cities and were considered
very unclean by Jews for obvious reasons. In Revela
tion 22 : 1 5 the term " dogs " is applied to those
" whose impurity excludes them from the heavenly
city " (Vincent). We need not split hairs over the
precise point in the impurity that Paul means to bring
out, whether shamelessness, insolence, cunning,
2 rd kuvdpta.

178 PAUL'S JOY IN CHRIST
greediness, roving tendencies and howling, snappish-
ness. Certainly these Judaizing dogs had dogged
Paul's steps all over the empire, snapping at his heels
and barking after him at a distance. At any rate
the moral impurity of the Judaizers is the subject of
Paul's contempt. Look out for these dogs, for they
will bite. Cave canem. That sign appears at the
gate where dangerous dogs are to be found. These
" dogs " are also " evil workers." ' They are actively
at work, but in the wrong direction. They are busy
doing wrong, fine specimens of wasted energy. Paul
calls them " hucksters " 2 in 2 Corinthians 2:17 with
the implication of corruption and fraud so often true of
those who put the best apples on the top of the barrel,
the prettiest strawberries on the top of the basket.
These Judaizers, like the Pharisees before them, com
passed sea and land to make one proselyte and
made him twofold more a son of hell than they were
(Matt. 23:15). Once more Paul speaks of the
Judaizers as " the concision." 3 They had mutilated
the ordinance of circumcision in making it essential
1 robs kafobs ipydras. Cf. ipydrat SdXtoi in 2 Cor.
11 : 13. Crooked sucks at best.
2 kanrjXebovres.
8 ttjv kararoprjv. The word in the LXX is used only of mu
tilations as in Lev. 21:5; 1 Kings 18 : 28. The annominatio
here of Kararopr], neptroprj, is a common figure with Paul
(cf. Rom. 12:3; 2 Thess. 3 : 11). Cf. Robertson,
" Grammar," p. 1 20 1. These plays on words are common.
An ambassador to Spain said he was sent not to Spain, but to
Pain. Coleridge called French philosophy " psilosophy."

THE HOLY QUEST 1 79
to salvation. Christians are the true circumcision as
Paul states elsewhere (Rom. 2 : 25-29 ; Eph. 2 : 1 1 ;
Col. 2:11), the circumcision of the heart which was
symbolized by that of the flesh.
Paul gives three reasons for holding that Christians
are the real circumcision. We " worship by the Spirit
of God." This is the probable translation. The
word ' is the one used for ritual worship, but it means
here the true worship of God who is spirit (John
4 : 24) with our spirits by the help of the Spirit of
God. Then again true Christians " glory in Christ
Jesus." 2 This word glory or exult " expresses with
great vividness the high level of Christian life "
(Kennedy) and belongs to Paul's " triumphant
mood." Once more, " we do not put our trust in
the flesh." 3 By " flesh " here Paul means the unre
newed human nature, not in the state of grace, even
if one is observing ritual ceremonies. It is a vivid
picture of the mere ceremonialist who is unsaved.
This use of " flesh " is common in Galatians and
Romans (cf. Rom. 8 : 4-8). In Galatians 5 : 2-6
Paul places the mere ceremonialist outside of
Christ. 2. Religious Pride (verses 4-6).
This pride of religion was at bottom the cause ofthe
1 Xarpibovres.
'' kaux<opevot iv xPlarm 'lyTob. Cf. Rom. 2 : 17; 1 Cor.
1:31; 2 Cor. 10 : 17 ; Gal. 6 : 14.
3 kal obk ev aap/el nenotBdres.

180 PAUL'S JOY IN CHRIST
hatred of Paul by the Jews and the Judaizers. There
is much of it to-day, alas. John the Baptist smote
it hip and thigh when the proud Pharisees and Sad-
ducees came to hear him down by the Jordan.
" Think not to say within yourselves, We have Abra
ham to our father " (Matt. 3 : 9). Instead of being
the spiritual children of Abraham by reason of
ecclesiastical privileges John called them a brood of
vipers as did Jesus later (Matt. 12 : 34) and also chil
dren of the devil (John 8 : 44). Paul understands
perfectly the standpoint of these Pharisaic disciples.
He had been there himself and once gloried in all
the things on which they now pride themselves. He
had once before made out an ironical bill of particulars
in ridicule of their carnal religious pride (2 Cor.
1 1 : 16-30), once when he played the fool for Christ's
sake, " that I also may glory a little." So now he
has as much right to boast of his Jewish prerogatives
as the Judaizers, " though I myself might have confi
dence even in the flesh." ' Paul appreciates to the
full the dignity of being a Jew (Rom. 3 : 1 f.). He
places himself for the moment at the Jewish stand
point. " Seeing that many glory after the flesh, I
will glory also " (2 Cor. 11 : 18). He is here speak
ing " foolishly " and " not after the Lord." " If any
other man thinketh to have confidence in the flesh, I
1 kainep iyw exwv nenoiBrjaiv kal iv aapki. Concessive
clause with kainep and the participle. Cf. Robertson,
" Grammar," p. 1 1 29.

THE HOLY QUEST l8l
yet more." ' " If they arrogate to themselves these
carnal privileges, I also arrogate them to myself"
(Lightfoot). I have as much right to do it as the
Judaizers. Paul now proceeds to prove the point of his argu-
mentum ad hominem. There is here the same depth
of feeling on Paul's part as in 2 Corinthians n : 21,
but less tumultuous eagerness and a more subdued
tone (Lightfoot). There is undoubtedly " a certain
natural pride in recounting his hereditary privileges "
(Kennedy), a pride exhibited even in the sadness of
heart with which they are recounted in Romans
9:3-5. "In circumcision eight days old."2 This
was according to Jewish custom and Paul was thus
an orthodox Israelite (Gen. 17:12; Lev. 12:3).
Circumcision was practiced in Egypt and the papyri
give instances of it. Ishmaelites postponed it till the
thirteenth year (Gen. 17: 25). He was also " of the
stock of Israel." 3 He was not a proselyte (Vincent),
but belonged to the original stock of Jacob whose
1 el rts. Sokel aXXos nenotBivat iv aapki, iyw pdXXov.
Condition of the first class, determined as fulfilled. Cf. Rob
ertson, " Grammar," pp. 1007 ff. Cf. prj Sdgrjre in Matt.
3=9- . ,. •
2 neptroprj Skrarjpepos. For the locative with adjectives
see Robertson, " Grammar," p. 523. For this use of the
temporal adjective like rerapraios (John 1 1 : 39) see Robert
son, " Grammar," p. 657.
3 ik yivous 'IaparjX. The use of ek for class or country is
common (cf. John 3 : 1). 'IaparjX is appositive genitive. Cf.
Robertson, " Grammar," p. 498.

182 PAUL'S JOY IN CHRIST
covenant name was Israel (Gen. 32 : 28). The Edom-
ites were descended from Isaac through Esau and
the Ishmaelites also from Abraham. Paul was a
genuine Israelite in the covenant of grace (Rom.
9 : 4 ; 2 Cor. 1 1 : 22). Once more Paul was " of the
tribe of Benjamin." ' Benjamin was the son of
Rachel, Jacob's beloved wife (Gen. 35 : 17 f.), and
alone of the sons of Jacob was born in Palestine.
The tribe of Benjamin gave the first king whose
name (Saul) Paul also bore (1 Sam. 9 : 1 f.). This
tribe also had the post of honour in battle. " After
thee Benjamin " (Judg. 5 : 14). Mordecai was a Ben-
jaminite. Benjamin alone remained faithful to Judah
when the kingdom was divided (1 Kings 12 : 21). After
the exile it was merged with Judah (Ezra 4: 1). Paul
was evidently proud of his descent from this little tribe
(cf. Rom. 1 1 : 1 ; Acts 13:21). Paul was a true Ben-
jaminite as a persecutor before his conversion : " In
the morning he shall devour the prey and at night he
shall divide the spoil " (Gen. 49 : 27). Paul was also
" a Hebrew of the Hebrews." 2 By this phrase Paul
means that he is a Hebrew sprung from Hebrews.
The word Hebrew originally meant " passed over "
in reference to Abram the Hebrew, as designated by
foreigners. It was first used then to distinguish
Abraham's descendants from other nations or
peoples. They themselves preferred the term Israel
or children of Israel. After the return from the ex-
1 tpuXrjs Bevtapeiv. a 'Eftpatos i£ 'Eppaiw.

THE HOLY QUEST 183
ile " Jew " ' came to be the common term in contrast
with Greek (cf. Rom. 1 : 16), « we being Jews by na
ture, and not sinners of the Gentiles " (Gal. 2 : 15).
Hebrew was now used chiefly for the language and
customs of the Jews rather than for the race. It
served to distinguish between two kinds of Jews.
Those that spoke only the Greek language and fol
lowed some of the Greek customs were termed
Hellenists,2 while those who spoke Aramaic (He
brew as in Acts 21 : 40; 22 : 2) were called Hebrews.
This distinction is drawn in Acts 6 : 1 between the
Hebrew and Hellenistic widows, both classes being
Jewish Christians. Paul lived in Tarsus, a great
Greek city of Cilicia, and spoke Greek, but he also
spoke Aramaic and was loyal to the Hebrew tra
ditions of the fathers. He comes of the Aramaean
line, not the Hellenistic. He belonged to the purest
and most loyal type of Jews, the Hebrews. He was
both Hellenist and Hebrew.
But this is not all. In his own personal character
istics the same fidelity is found, " as touching the
law, a Pharisee." 3 Besides the inherited privileges he
made his choice along the same line. He was in
truth the son of a Pharisee (Acts 23 : 6). But he was
a loyal and zealous Pharisee as opposed to the Sad-
ducees. He was a diligent student of Pharisaism
(Gal. 1 : 14) at the feet of Gamaliel in Jerusalem
1 'louSatos — "EXXijv. 2'EXXrjvtarrjs.
8 kard vdpov (Paptaaios. Cf. Acts 22:3; 23 : 6 ; 26 : 5.

1 84 PAUL'S JOY IN CHRIST
(Acts 22 : 3) and he lived a Pharisee " after the strait-
est sect of our religion " (Acts 26 : 5). Indeed, in some
points Paul was always a Pharisee (Acts 23 : 6). They
were not wrong in everything (cf. Matt. 23 : 3). Paul
undoubtedly received a deep impress from the school
of Hillel and he always revered the law of Moses as
the law of God (Rom. 7:12, 14, etc.). The Phari
sees in reality struck down the law of God by their
tradition (Mark 15:2, 3, 6). " As touching zeal, per
secuting the church." ' Vincent takes this language
as ironical. " I was so very zealous that I became a
persecutor of the church." Certainly the early Chris
tians knew full well how true it was. One of the out
growths of Pharisaism was the Zealot party which
brought on the war with Rome and the destruction
of Jerusalem. Paul calls himself a Pharisaic zealot in
Galatians 1 : 14. The story in Acts 8 : 1 ff. amply
justifies Paul's ironical claim. Once Paul did ex
actly what the Judaizers are now doing to Paul.
" As touching the righteousness which is in the law
blameless." 2 He means ceremonially blameless, of
course, for that was righteousness to the Pharisee.
This doing of righteousness was denounced by Jesus
in Matthew 6 : 1-18 as punctilious performance of out
ward rules " to be seen of men " (cf. also Matt.
23:5). This righteousness was tested by the stand-
1 Kard ZrjXos Sttbkwv ttjv ikkXr/aiav. Note neuter form
of ZrjXos here.
2 kard Stkatoabvijv rrjv iv vdptp yevdpevos apepnros.

THE HOLY QUEST 185
ard ' of the law (cf. Ps. Sol. 9 : 9). Jewish thought
gave unusual prominence to righteousness.2 In
Romans 7 Paul describes his own fruitless efforts to
satisfy his own conscience when once disturbed out
of its complacent attitude. The rich young ruler
(Mark 10 : 17-22) shows the self-satisfaction of the
average Jewish moralist whose religion consisted in
doing ritual and legal requirements. He felt himself
" blameless " though he loved self more than God.
Paul has made out such a good case for himself
that one may half-way believe that Paul regrets his
charge or at least thinks it useless. But he is simply
making good his claim of " I yet more " in verse 4.
He is trying to shame, if possible, those who, though
nominal Christians, still set up their own claims to
religious aristocracy. It is quite possible to-day for
Christians to have pride, forsooth, not in Christ, but
in themselves, in their social prestige, in the church to
which they belong, in their denomination, in the pas
tor, in the music, in the church architecture. Each
denomination may develop a special kind of pride
on a par with Paul's pride as a Pharisee. Certainly
each denomination has developed a special type of
piety and Christian life.
3. Change of Values (verses 7 f.).
This category of religious prerogatives which Paul
1 kard.
2 Cf. Weber, " Lehren des Talmud," pp. 209 f.

186 PAUL'S JOY IN CHRIST
has made in verses 5 and 6 once satisfied Paul's
ideals. They were such things as ' " I used to count
up with a miserly greed and reckon to my credit"
(Lightfoot). Like a miser he took peculiar delight
in the clink of each piece of gold. They were
" gains," 2 indeed, " profits " of race and religion and
personal zeal, each item in the old credit side of the
ledger once gave Paul peculiar zest as he counted
them up to his own spiritual delectation. These
items were, indeed, usually considered the greatest
blessings of life. Sir W. Robertson Nicoll has dis
cussed in The British Weekly (1913) the " Greatest
Joys of Life " with his readers. They do not all
agree, though most find joy in the spiritual values of
life. It is a sum in profit and loss.
Now Paul has undergone an intellectual and spiri
tual revolution. " Howbeit,"3 he says, in sharp con
trast to the old standpoint, " what things were gains
to me," " these have I counted loss for Christ." 4 His
words are measured and deliberate. He has come to
count and still counts (the present perfect tense,
punctiliar-linear), but not as he used to count. Now
he counts " for Christ's sake," the new factor in the
situation, the new standard of values, the new reason
1 artva almost = o\a. Cf. Robertson, " Grammar," p. 727.
2 KipSrj. The plural was usually used of money. Jebb,
Soph. Antig., 1326.
3 dXXd a real adversative here. Cf. Robertson, " Gram
mar," pp. 1 1 86 f.
4 rabra rjyrjpat Std rov xptardv Cr/piav.

THE HOLY QUEST 187
for life. Because of Christ, who has thus stepped in
between ' Paul and his old ideals, Paul has reversed
his entire outlook on life. He has changed the head
ing at the top of the ledger. He has erased " gains "
(credit) and written " loss " (debit). They are minus
in the sum of life and plus no more. This word loss
ends the sentence with a dull thud, but Paul is not
done with the subject.
He starts all over again with glowing eagerness
and passion, dropping the tone of irony above. He
piles up particles in the effort to express his vehement
emotion on the subject. The " yea, verily, and " very
imperfectly renders the Greek original 2 which is more
precisely, " But indeed therefore at least and." So
Paul repeats his verb in the present tense, " I do
count " 3 by the new standard of values, not merely
the religious prerogatives named above, but " all
things " 4 literally and emphatically as " loss " " for the
excellency of the knowledge of Christ Jesus my
Lord." 5 This is no momentary impulse, no spas
modic rhapsody on Paul's part. Here he takes his
stand. This is his choice in life. Paul has weighed
the whole world (" all things ") beside Christ. He
has come to the same conclusion that Jesus an-
'Std.2 dXXd pev obv ye kal. Ellicott notes that dXXd contrasts,
pev confirms, obv epitomizes, ye intensifies, kal proceeds with
addition. 3 r)yobpat. i ndvra.
b 8td rd bitepixov rr)s yvdiaews Xptarou 'Irjaou too Kopioo
poo.

1 88 PAUL'S JOY IN CHRIST
nounced as wisdom when He said : " For what shall
a man be profited if he shall gain ' the whole world,
and forfeit2 his life?" (Matt. 16:26). "For what
shall a man give in exchange 3 for his soul ? " In
spiritual barter what is the price of a soul ? Mr.
John D. Rockefeller is credited with wealth to the
amount of a billion dollars. But what is that by the
side of his soul ? The Czar of Russia was said to be
worth many billions of dollars with an incredible in
come. But what is that beside the worth of his
soul ? And the Czar has had to abdicate his throne
before the wrath of his people. The knowledge 4 of
Jesus, " the most excellent of the sciences," overtops 5
all else, rising sheer above all else in life like the
highest mountain peak, dwarfing all other knowledge
and all of everything else on earth. Christ is king
of the intellect as of the heart. No other knowledge
is so exalting and so uplifting as that of Jesus the
Lord of life. Christians ought to be the noblest of
men with such a commanding intellectual atmosphere
in Christ. Theology is still the queen of the sciences
in subject and object of research.
Life is a mystery at best, full of change and sur-
1 kepSrjarj. Cf. kipSrj. 2 ZrjptwBjj. Cf. Zr/pta.
8 dvrdXXaypa.
4 yvioais experimental knowledge.
6ro bnepixov. The articular participle here, like the ar
ticular adjective, used as a substantive. Cf. Robertson,
"Grammar," pp. 1108 f. Cf. 1 Cor. 4: 17 for rd iXatppdv
rrjs BXitpews.

THE HOLY QUEST 1 89
prises. Relative values in life change with the years.
The child is happy with his Christmas toys. " When
I was a child, I spake as a child, I felt as a child, I
thought as a child ; now that I am become a man, I
have put away childish things " (1 Cor. 13:11). Paul
is now a man in Christ Jesus who dominates the
world of manhood for him, " Christ Jesus my Lord."
For Christ's sake ' Paul did suffer loss,2 yea, the loss
of " the all things," 3 the sum-total of his old life's
values. His own family probably regarded him as a
disgrace to Judaism. His Pharisaic confreres con
sidered him a deserter from the cause. The Jews in
general treated him as a renegade and a turn-coat.
He had paid the price for Christ's sake. But it is
worth the price. He has no regrets. " I do count
(the third use of this verb) but refuse " i beneath my
feet, not as diadems for my head. These " pearls "
Paul deliberately flings to the dogs, if not to the
swine, as trash. It is sad to see the poor picking for
treasures in the piles of refuse. Paul is not a mad
man in reckless disregard of all values. It is the
greatest bargain of life. He does it " that I may
gain Christ." 5 The new " gain " is Christ. He lost
the Jewish world to gain Christ the Lord of all.
1 St' Sv.
2 iZrjptwBrjv. Aorist ind. Definite period of his conver
sion. 3 rd ndvra.
4 akbfiaXa. Cf. Sirach 27 : 4. Either from els Ruvas
/3dXXw I fling to the dogs or from aktip dung.
5 iva xptardv /eepSrjaw. Cf. kipSrj.

190 PAUL'S JOY IN CHRIST
4. Gaining Christ (verses 9-1 1).
What is it to " gain Christ " ? Paul gave up all to
win more in Christ. Lightfoot 1 properly notes that
" the earnest reiteration of St. Paul's language here
expresses the earnestness of his desire." Paul knows
the power of repetition on the mind. It is a pity
that verse 9 begins right in the middle of a subordi
nate clause, separating two verbs 2 (" gain," " be
found ") used with the same final particle (" that " 3).
As a matter of fact the thought in verses 9-1 1 is
simply the expansion of that in the last words of
verse 8, " that I may gain Christ." To be sure, Paul
had gained Christ at once when he surrendered his
Jewish prerogatives as sources of gain and pride. But
he had not exhausted the unsearchable riches in
Christ (Eph. 3 : 8). All the treasures of wisdom and
knowledge are in Christ who is the mystery of God
(Col. 2 : 2 f.). There are riches untold still ahead of
Paul which beckon him on. These he can only
enjoy when he has appropriated them and has made
them his own. These verses are so rich in ideas that
they overlap and overflow.
" And be found in him." 4 Dying is gaining 5
Christ, Paul has already told us (1 : 21), gaining Christ

1 Thus kipSrj, KepSrjaw — r]yrjpat, r/youpat, ijyoupat —
Zfjpiav, Zrjpiav, iZrjpiwBijv — Std, Std, Std — ndvra, rd ndvra
— yvwaews, yvwvat — Xptardv, Xptarob, Xptardv.
' KepSrjaw, ebpeBw. 3 iva.
4 kal ebpeBw iv abrfy. 6 kipSos.

THE HOLY QUEST 191
in full, though life is Christ to Paul. Paul is already
" in Christ " in the real mystic union. But Christ
had new riches for Paul each day. The word " be
found " has a semitechnical sense of " turn out
actually to be" (Kennedy) as in Galatians 2:17
(" we ourselves also were found sinners " '). This
complete identification of the believer with Christ is
" the central fact in Paul's religious life and thought "
(Kennedy). He probably here is thinking of the
consummation when we shall all stand before the
judgment seat of Christ (2 Cor. 5 : 10). Then in
reality Paul wishes it to be manifest to all that he is
in Christ. When death overtakes Paul he wishes to
be found by death in Christ. James Moffatt (Ex
pository Times, October, 1912, p. 46) cites Epictetus2
as using " found " of death : " I want to be found in
right thoughts of God." It is a not uncommon
thought with people as to what they should like to
be doing when death finds them. Preachers are
sometimes stricken with death in the pulpit. Paul's
desire is that all shall know that then he is actually
in Christ. In particular he is clear that then he will
not have 3 a righteousness of his own,4 that which is
of the law,5 the sort that he once gloried in, the
Pharisaic righteousness of rules and ceremonial
1ebpl&-tjpev kal abrdl dpaprwXot.
2ebpeBrjvat. Cf. also Epictetus 4:10-12. Cf. Gen.
5 : 24 kal obx rjbpiakerm Sion perlBr\kev abrdv 6 Beds.
8 -"
pr) exwv.
4 iprjv, Stkatoabvrjv. 6 rr)v ik vdpou.

192 PAUL'S JOY IN CHRIST
punctilios, "but that which is through faith in
Christ," ' in a word, " the righteousness which is from
God by faith," 2 upon the basis 3 of faith and issuing
from 4 God, the God-kind of righteousness (Rom.
1 : 17), the only real righteousness in Gentile or
Jew (Rom. 1:18-3:20). Thus alone can one gain
a right relation (righteousness) with God. It is not
found outside of Christ. Only thus is God's stand
ard met. This is God's gracious way of treating
those as righteous who have no righteousness of
their own. We may call it " forensic " if we wish,
but that description in no way nullifies the fact. It
is also ethical, for only thus is it possible for us to
become righteous ourselves. God's love and forgive
ness start us on a new plane and guide us in the new
path. It is not a bald legal transaction, but " for
giveness with the Forgiver in it " (Rainy, Exp. Bible
on Phil., p. 231). " The only way of entering on new
relations with God, or ourselves becoming new men,
is the way of faith" (Rainy, p. 233).
Paul repeats the passion of his soul, " that I may
know him,"5 that I may come to know him by
1 dXXd rrjv Std niarews Xpiarob. Note the article here
which is almost demonstrative. Cf. Robertson, " Gram
mar," p. 780. The genitive Xptarou is objective. Cf. ibid.,
pp. 499 ff.
2 rrjv ik Beob Stkatoabvrjv inl ry niaret.
9 inl. The medium is expressed by Std.
*ik.6 rob yvwvat abrdv. The infinitive of purpose (with rob)
is common enough. Cf. Robertson, " Grammar," p. 1088.

THE HOLY QUEST 1 93
richer experience.1 He takes up the word " knowl
edge " from verse 8 and presses the idea home. Paul
longs to " go in deeper " and to learn more of Christ
by inner experience. He explains this knowledge as
the natural result of winning Christ and being found
in Him. " For with Paul this Christian Gnosis is the
highest reach of Christian experience " (Kennedy).
Paul takes up some of the items in the higher
knowledge of Christ. " The power of his resur
rection." z Paul is here thinking not of the his
torical fact of Christ's resurrection nor of his own
resurrection after death. It is rather Paul's ex
perimental knowledge of the power or force in
Christ's resurrection in its influence on Paul's own
inner life (Vincent). Cf. Romans 6: 4-1 1 ; Colossians
3 : 1 ff. Lightfoot notes various aspects of this power
as the assurance of immortality (Rom. 8 : 1 1 ; 1 Cor.
15 : 14 f.), as the triumph over sin and the pledge of
justification (Rom. 4 : 24 f.), as showing the dignity
of the human body (I Cor. 6:13-15; Phil. 3:21), as
stimulating the whole moral and spiritual being
(Rom. 6:4; Gal. 2: 20; Col. 2:12: Eph. 2 : 5).3
There is the dynamic of the Cross because of the
Resurrection of Jesus. Paul felt the grip of this
truth in its appeal to holy living. He adds "the
1 yivtoakw is common in this sense. Cf. 1 Cor. 13:12.
Cf. Eph. I : 17-20 ; John 17 : 3.
2 rrjv Suvapiv rr)s dvaardaews abrou. Cf. our dynamite.
3 Cf. Westcott's " Gospel of the Resurrection," ii. § 3 1 f.
Cf. Ellicott, in loco.

194 PAUL'S JOY IN CHRIST
fellowship of his sufferings."' It is "participation"
in the sufferings of Christ. Certainly Paul is here
revealing " the deepest secrets " (Kennedy) of his own
Christian experience. " Being in Christ involves
fellowship with Christ at all points — His obedient life,
His spirit, His sufferings, His death, and His glory "
(Vincent). Paul is not thinking of martyrdom for
himself, but of the " spiritual process which is carried
on in the soul of him who is united to Christ "
(Kennedy). As Paul understands the power of
Christ's death and resurrection, he is able to under
stand His sufferings and to enter into them with sym
pathy and spiritual blessing as we drink from the cup
that Christ drank (2 Cor. 4: 10; 1 Pet. 4:13). The
climax is reached by Paul in the words " becoming
conformed unto his death." 2 One thinks at once of
Romans 6:3 "baptized into his death" and 5
" united with him in the likeness of his death " and
then also Galatians 2 : 20 : "I have been crucified
with Christ." We are in Paul's Holy of Holies in his
relations with Christ. He suffers when Christ suffers.
He dies when Christ dies. He lives when Christ
lives. The language is symbolic, to be sure, but
represents the deepest and highest things in life for
Paul. This likeness to Christ is our destiny (Rom.
8 : 29), but the process begins here. If we are to
1 kotvwviav naBrjpdrwv abrob.
2 auppooiptZdpevos rip Bavdrtp abrob. Cf. auppopipos in
Rom. 8 : 29.

THE HOLY QUEST 195
share in the glory of Jesus, we must also share in the
suffering (Rom. 8: 17 f., 28 f.). So Paul rejoices to
fill up on his part the sufferings of Christ left over
for him (Col. 1 : 24). In dying on the Cross Christ
was regarded as sin (2 Cor. 5:21) and identified Him
self with the sin of the world. So now we are
identified with Christ's sufferings and death.
Paul closes with the modest hope, not at all in
doubt, expressed in conditional form, " if by any
means I may attain unto the resurrection from the
dead." ' Paul does not here deny the general resur
rection of the dead which he teaches in 1 Corinthians
15 : 42. He is apparently here thinking only of the
glorious resurrection of the pious dead and expresses
the devout hope of sharing in that without throwing
doubt at all upon his confidence in the matter. At
any rate this passage makes it perfectly clear that
Paul had no positive conviction that Jesus would
come for him while alive before death. His language
in 1 Thessalonians 4: 15 " we that are alive" does
not mean that. He simply groups himself with the
1 ei nws karavrrjaw els rrjv i^avdarijatv rrjv iK vekpwv.
The verb karavrrjaw may be either future ind. or aorist subj.
The use of einws expresses a half purpose also. The use of
eSavdarrjaiv rather than dvdarrjatv has not been explained.
Lightfoot takes it to be because of ik with vekpwv and to em
phasize the resurrection of the righteous out from the dead.
Ellicott takes it to be the first resurrection as in Rev. 20 : 5,
and so interprets 1 Thess. 4: 16 where, however, the con
trast is between Christians living and dead. The point is not
made out (Vincent).

196 PAUL'S JOY IN CHRIST
living for he is alive when he writes (cf. I Thess.
5 : 2 ; 2 Thess. 2 : 2). He hoped that Christ would
come soon, but he has nowhere said that He would
do so.
5. The Single Chase (verses 12-14).
Paul does not lose the sense of proportion in the
midst of his rhapsody. He is keenly conscious of a
possible misunderstanding of his language. He
seems to be thinking of " some at Philippi who were
claiming high sanctity and so affecting superior airs
towards their brethren " (Kennedy) with inevitable
irritations and jealousies. The reaction from Jewish
formalism easily went from liberty to license. It
was not a mere rhetorical question that Paul raised
when he said : " Shall we continue in sin that grace
may abound ? " (Rom. 6 : 1). The antinomian spirit
was a live thing then and now. One wing of the
Gnostics boldly argued that they were free from guilt
in sins of the body so long as the spirit communed
with the Lord. The so-called Christian Scientists
to-day deny the reality of and guilt for sin. Some
evolutionists treat sin not as a moral problem at all,
but simply as an animal inheritance, " nature red in
tooth and claw," not yet shaken off. Professional
perfectionists likewise to-day minimize their own
faults with all the skill of the Pharisees who " say
and do not " (Matt. 23 : 3). So Paul saj'S pointedly:
" Not that I have already obtained, or am already

THE HOLY QUEST 197
perfect." ' Paul thus disclaims absolute perfection in
unequivocal language. He gathers up in the verb
" obtained " 2 or " attained " all his experiences and
achievements thus far,3 all that he has described in
verses 8-1 1. He then explains more literally his
figure by the simpler " or am already made perfect."
The change of tense 4 is not accidental or a confusion
of tenses. He means to express his present state of
imperfection. Absolute perfection he expressly de
nies. By the present perfect tense he gathers up the
whole past in its relation to the present. He has not
yet reached the goal. He is here discussing moral
and spiritual perfection in Christ. There is a rela
tive perfection which was true of Paul and of all who
grow in grace at all and are no longer babes in
Christ (cf. 3 : 15). Paul is not speaking of that.
This holy dissatisfaction with his spiritual attain
ments and eager longing for loftier heights in Christ
we often see in Paul's writings (cf. Eph. 3: 17-19;
4:13-16; Col. 1:28). Ignatius (Eph. iii) says:
" I do not command you as though I were some-
1 obx °Tt V®7! i'AaPov rj rjSr) rereXeiwpat. In New Testa
ment obx Sri is used to prevent misunderstanding, not as in
classic Greek = not only, but. reXetdw is as common in He
brews and means to bring to an end.
2 eXafiov. Constative aorist. Cf. Robertson, " Grammar,"
pp. 831-834. Cf. John 17:4 iSdgaaa.
3r}8r).* rereXeiwpai. Present perfect. This tense is kept distinct
from the aorist in the New Testament. Cf. Robertson,
" Grammar," pp. 898-902.

198 PAUL'S JOY IN CHRIST
what, for even though I am in bonds for the Name's
sake, I am not yet perfected in Christ." '
" But I press on." 2 The verb is used ofthe chase
and of the race. Ellicott renders it : " But I am
pressing onwards." The verb means literally " I
pursue" or " I follow after" (A. V.). " The pursuit
is no groping after something undefined, nor is it
prosecuted with any feeling of doubt as to the attain
ment of its end " (Vincent). It is the eager pursuit
of a definite goal.3 Not every pursuit wins its ob
ject, but Paul is not doubtful about the outcome of
this chase or race. " I press on," Paul says, " if so
be that I may lay hold on that for which also I was
laid hold on by Christ Jesus." 4 This is his definite
object. This is his real goal. He points to his con
version as the event in his life which explains every
thing. That is the moving power in Paul's growth.

1 ob Stardaaopat bpiv, d>s wv ri el yap kal SiSepat iv ry»
ovdp.art, obnw dnrjprtapai iv 'Irjaob Xpiarw.
2 Stwkw Si. Paul is fond of Stwkw (cf. Rom. 9 : 30 f. ;
12:13; H:I95 ' Cor. 14:1; 1 Thess. 5:15). A pat
ricide fled into the desert and was pursued by a lion iStdkatro
(iSiwkero) bnd Xiwvros. P. Grenf. II, 847 (cf. Moulton &
Milligan, " Vocabulary," for other exx.).
3 Lucian (Hermot., 77) has wkbrepot napanoXb Stwkovres
ob kariXafiov. Cf. Ex. 15:9. In Rom. 9 : 30 both verbs
occur together. Cf. 1 Cor. 9 : 24; Eccl. 11 : 10.
4 el ka) karaXdjSw, iy u> kal ArareXrjppBrjv bnd Xpiarov
'Irjaob. Note the subjunctive here with ei (without av), the
deliberative subj., a sort of indirect question also, and a sort of
correction to el nws above (Kennedy). Cf. Robertson,
" Grammar," pp. 934, 1017, 1044.

THE HOLY QUEST 1 99
Christ changed him from persecutor to apostle. His
goal now is to fulfill the ideal that Christ had for him
in doing that (Vincent). " He desires to grasp that
for which he was grasped by Christ " (ibid). He
has come far since that day on the Damascus road
when Jesus stopped his course and turned him right
about. The goal is still ahead, but Paul breathlessly
follows after. The word " grasp '"is a strong word
and is the one used of Christ's grasping Paul. He
means to seize and hold.2 Christ holds Paul fast and
will not let him go. Hence Paul has confidence in
the success of his own pursuit of this goal. Christ
leads him on, ever beckoning as the fleeing goal moves
on ahead, but never so far ahead as to make Paul
lose heart and give up the chase. He is not chasing a
bag of gold at the end of a rainbow or a will-o'-the-
wisp in the bog. He is pressing on as Christ leads
him on and up towards full manhood in Christ Jesus.
Once more Paul pauses to explain that he has not
reached the top of this mountain. " Brethren, I
count not myself yet to have laid hold.".3 Success is
1 karaXdfiw. Milligan (" Greek Papyri," p. 5) quotes Ex.
Vol. Hercul. 1 7615 (iii. b. c.) Kal iket karetXr\<papev in sense
of " finding " a friend.
2 Note perfective use of kara — The i<p' w either means
rouro lp' j5 that with a view to which or inl robrw 6V; for
this reason that either makes good sense without much dif
ference. 3 d8eX<poi, iyw ipaurdv obrw XoyiZopat karetXytpivat. The
word XoyiZopat (common in Paul's Epistles) counts up calmly
the results of a process of reasoning. Cf. our "reckon."

200 PAUL'S JOY IN CHRIST
certain, but still ahead of him. This is the third time
he uses this word " lay hold " and he employs it here
in the perfect tense. He disclaims the state of com
pletion of his holy quest The chase is not over.
He has no delusions about that. " I do not count
myself" at the end of the course. Later Paul did
feel that way (i Tim. 4 : 7 f.) when he faces death.
Not yet has he grasped this flying goal. But does
he stop ? Not he. Does he change his interest to
something else? Not Paul. "But one thing."1
There is power in concentration. The mark of an
educated man is just this power of concentration.
The one thing worth while for Paul is to win the
ideal set up for him by Christ, to grasp that goal.
He will not be diverted to anything else. He will
not be a quitter. He will not run off on side-issues
like a dog that jumps every trail and holds to none,
starting with a deer and ending the day barking at a
rat hole. He has no time for lesser interests. He
has " the expulsive power of a new affection " that
drives out all else. Paul vividly pictures his tension
in the chase, " forgetting the things which are be
hind." 2 He is not here thinking of his surrendered
Jewish prerogatives, but of that part of the Christian
1 iv Si. Ellipsis and a common one. Can supply noiw or
any one of a number of verbs. Power in the ellipsis. Cf.
Robertson, " Grammar," p. 391.
2rd piv inlaw iniXavBavdpevos. Both gen. and ace. occur
with this verb. Cf. Robertson, " Grammar," p. 509. Ace.
very common in the kotvrj.

THE HOLY QUEST 201
course already run (Ellicott). The precise phrase is
used of the pre-Christian life as in Luke 9 : 62 ; John
6 : 66, but it does not follow that Paul so employs it
here. The point is not that Paul is ashamed of his
past career as a Christian, but simply that he does not
lull himself to ease and relaxation of effort because
of past achievements. These attainments are not to
serve as a spiritual soporific, but as a stimulus to
greater endeavour (cf. 1 Cor. 4:11-16; 9:19-27;
2 Cor. 11 : 23-12 : 6). Paul runs on " stretching for
ward to the things which are before." ' He has no
time to look backward. The rather he reaches out
with a runner's eagerness, leaning forward to grasp
the goal with the forward pressing of his body. It is
the graphic word from the arena. The metaphor
applies naturally to the tension of the runner in the
foot race as he leans forward in his eagerness. " The
eye outstrips and draws onward the hand, and the
hand the foot " (Bengel). In sporting language he is
on " the home-stretch." Lightfoot notes that not
looking is fatal in the chariot race. Kennedy quotes
Jeremiah 7 : 24 of the stubborn disobedience of those
who " went backward and not forward." 2 Lucian 3
describes " the good runner as only aiming at what
is before and concentrating his attention on the goal."
1 rots Se epnpoaBev ineKretvdpevos. Note dative case.
Cf. Vulgate extendens meipsum.
1 iyevrjBrjaav els rd 8ma6ev kal obk els rd epnpoaBev.
3 Calumn. I 2 kdket <ydp 6 pev dyaBds Spopeus — pdvov rob
itpdaio iiptipevos kal rrjv Stdvotav dnoreivas npds rd rippa.

202 PAUL'S JOY IN CHRIST
Once more Paul gathers up his feelings on this
great subject in a succinct repetition of the whole
discussion: "I press on towards the goal unto the
prize of the high calling of God in Christ Jesus."
" I press on towards the goal," ' he says. I rush on
bearing down upon the mark set before me, keeping
my eye fixed on that and not turning aside to look
at anything else. " He who pursues sees nothing
but that towards which he is hastening, and passes
by all things, the dearest and the most necessary "
(Theophylact, in loco). He presses on " unto the
prize of the high calling of God in Christ Jesus."
The prize belongs to the calling. Paul uses
the same word for prize 2 in I Corinthians 9 : 24,
" know ye not that they that run in a race run all,
but one obtaineth the prize ? Even so run, that ye
may attain." Paul is thinking of the crown of right
eousness (2 Tim. 2 : 10 f. ; 4:8), not the garland of
leaves for the victor in the games. He calls this
" the upward calling." 3 Paul speaks of " the hope
1 kard akondv Siwkw. Cf. akonouvres in Phil. 2 : 4 and
dcpopwvres in Heb. 12:2. Skonds was used for the archer's
mark (Job 16: 13; Lam. 3: 12). Cf. karaakdnous for
spies or scouts (Heb. 11 : 31) and karaakon^aat for spying
out (Gal. 2:4).
2 rd PpafieTov. The technical word is dBXov, but ftpaftebw
is used of umpire in Col. 2:18; 3:15. But ftpaPetov in
sense of" prize " occurs in Vettius Valens 174*', 288s and in
Priene Inscriptions 1188 (II b. a). Cf. Moulton & Milli
gan, " Vocabulary."
8T^y S.vta kXrjaews. Cf. John 1 1 : 41 ; Heb. 12 : 15.

THE HOLY QUEST 203
of the calling" (Eph. 1 : 18; 4:4) and in Hebrews
3 : I we have " the heavenly calling." It is still the
act ' of calling. God is calling and beckoning us on
and up towards Himself (cf. Eph. 1 : 18). It is God's
calling in Christ Jesus (Heb. 12 : 1 f.). Chrysostom
(in loco) says the specially honoured among the ath
letes were not crowned " below in the stadium," 2
" but the king calling them up crowns them there." 3
That crown is laid up for all who run the race with
patience and love Christ's appearing (2 Tim. 4 : 8).
I have seen the English skylark leap up from the
meadow and have heard him sing his glorious way
upward out of sight into the empyrean.
1 kXrjats. 2 ev rip araSiw karat.

dXX' avw kaXiaas d flaatXebs iket areepavp

IX
FOLLOWING THE ROAD
(3: 15-21)

T

"^HE skylark comes down to earth again.
Jesus brought Peter, James, and John down
from the Mount of Transfiguration to the
valley of sorrow and struggle where there was work
to do. Even the aeroplane has to come back to earth
to replenish its supplies. Paul does not work a fig
ure to death. He still has in mind the question of
Christian perfection which he discusses with less pas
sion, but with equal force. His very calmness after
the whirl of words adds vigour to the ending. The
Holy Quest has its monotonous moments when one
is tempted to give it up or is in danger of losing his
way. Mysticism is in peril of becoming only a mist
or fog.
1. Getting the Right Point of View (verse 15).
" Let us therefore, as many as are perfect, be thus
minded." ' This simple sentence fairly bristles with
difficulties. It " shows the effect of the strong emo
tion which pervades the preceding passage " (Vin
cent). Paul had just categorically and repeatedly
1 "Oaot oov rdXetot, robro tppovwpev.
204

FOLLOWING THE ROAD 205
denied the attainment of " perfection " in his own
case (verses 12 f.). And yet here he includes himself
among the " perfect " in " let us be thus minded."
Evidently it is not a matter of courtesy simply, but
of sincerity. It does " seem strange " (Rainy, in loco).
Besides, the very form of the expression " as many
as are perfect" implies that some are perfect and
some are not. But the explanation is not far to seek
and one in harmony with Paul's disclaimer of abso
lute perfection above. The Greek word for " perfect "
is here used in the sense of relative perfection, as
is common in the New Testament, contrasting the
mature Christians with the babes in Christ who lack
the experience and development which others have
obtained. By this word " grown men " in Christ are
described as in 1 Corinthians 14 : 20 where " chil
dren " and " men " are contrasted ' by the word " per
fect " for " men." In Ephesians 4 : 1 3 we have the
phrase " unto a full-grown man " 2 with the same
word for " perfect." So in Hebrews 5:13 the writer
contrasts " babes " 3 in Christ and " full-grown men " 4
who can stand strong meat. Once more in 1 Corin
thians 13: iof. Paul uses "the perfect" for absolute
perfection and illustrates it by the other sense of
relative perfection, the contrast between child and
man. The case is made out therefore and the idiom
is in accord with Paul's other descriptions of the
1 natSia — riXetot. 2 els avSpa riXetov.
*vrjnws. ireXetwv.

206 PAUL'S JOY IN CHRIST
relatively advanced Christians, " the spiritual " (Gal.
6 : i), " the strong " (Rom. 15:1). The absolute use
of perfect is further seen in Matthew 5 : 48 ; James
1 : 4 ; 3 : 2. It is the desire of Paul to present every
man " perfect in Christ " (Col. 1 : 28) at last. It is
here the ideal not yet realized in the full sense,
though there is a sense in which it is relatively true
of all those who have been initiated into the mystery
of Christ and have made progress in the knowledge of
Christ. It is not necessary to insist that Paul is
using the word " perfect " in the sense of the " mys
teries" (cf. Kennedy, "St. Paul and the Mystery-
Religions "), though it is quite possible that his use
ofthe term is suggested by that common terminology.
There is at any rate a touch of irony in Paul's em
ployment of " perfect " in the double sense (absolute
in verse 12, relative in verse 15). Those, like himself,
who claim relative perfection, he exhorts to think '
" this." What is " this " or " thus minded " ? It is
what he has just been saying in the preceding verses,
viz. : that they have not yet attained to absolute per
fection. The "full-grown men" in Christ are the
very ones who are tempted to think that they have
reached the goal of absolute perfection. There were
probably some of them in Philippi who needed this
delicate hint not to be satisfied with their present
attainments in grace and goodness, who need the
lesson of humility that Paul has enforced by the
1 ippovwpev. Hortatory subjunctive. Linear action.

FOLLOWING THE ROAD 207
example of Christ and now by Paul's own attitude
of mind. Spiritual pride is very subtle and creeps
into the hearts of the most gifted saints if they are
not on the watch. Paul does not wish his readers to
think that they have already reached the goal be
cause in one sense they belong to the ranks of the
mature. It is almost a pity that we have " perfect "
as the translation in verse 15. Cf. I Corinthians
14 : 20 where it is " men."
" And if in anything ye are otherwise minded," '
Paul goes on. He assumes that the Philippians will
agree with him in his general statement on the sub
ject of Christian perfection. He adds, however, a
possible detail as exception. If you think otherwise
on any particular point that Paul has not mentioned
and so claim absolute perfection on that, then what ?
Well, then, " this also shall God reveal unto you." 2
If they have followed Paul thus far, there is hope for
the rest of the way, even if it takes time. Paul trusts
God to " unveil " the particular problem, untie that
knot, unravel that mystery as He has done the rest.
Paul has patience with the merely inept and surely
we need it. Sanity on the subject of Christian per
fection is sorely needed when we have one extreme
of antinomian license and the other of professional
perfectionism. A story is told by Spurgeon that one
1 kal ei re kripws" <ppovelTe.
2 kal robro 6 Beds bpiv dnokaXbtpet. It could be rendered
" even this."

208 PAUL'S JOY IN CHRIST
Sunday morning a crank stepped into his study with
the remark that the Lord had revealed to him that
he was to preach for Spurgeon that morning. Quick
as a flash Spurgeon replied that he had just received a
later revelation to show him the door, which he did.
The point of this often misunderstood verse is,
therefore, that we must get and keep the right stand
point. We must read the sign-board aright and take
the right turn of the road. We must not lose our
way in a bog of self-satisfaction and smug compla
cency or of cold indifference. We must keep up the
struggle. We may stick a peg here and there as we
go provided we do not stop with the peg. We must
go on. That is the main thing.
2. Keeping On in the Path (verse 16).
Here we have an echo of " one thing I do " in
verse 14. Paul is not impatient of minor differences
of opinion (verse 1 5) which are more or less inevitable
in men, provided the Philippians will stick to the main
road and go ahead. " Only, whereunto we have at
tained let us keep on in the same path." ' The word
for " only " 2 is common in introducing a parenthesis
(Kennedy) or at the end of an argument to single out
the main point.3 " Just one thing more." In opposing
the claim of absolute perfection Paul wishes no mis-
1 nXr)v els 0 itpBdaapev, rip abrip arotxeXv.
2 nXr)v. Probably from nXiov more.
8 Cf. Robertson, " Grammar," p. 1 1 87.

FOLLOWING THE ROAD 209
understanding. They must not give up the struggle
in despair any more than they must stop because they
think that they have already reached the end in view.
Either were mockery. Weizsacker hits it off cor
rectly : " Only one thing. So far as we have come,
keep the path." The translation " by the same rule "
misses the point. We have come thus far on the
way to the goal which is still ahead. What are we
to do ? There is but one thing to do, just go right
on in the same path by which we have come ' thus
far. The word for " walk " 2 means to " walk in file,"
to " keep the step." This is hard to do. It is climb
ing a sandy mountain often. We slip back almost as
much as we go on and up. The notion of row 3 or
alphabet appears in Galatians 4 : 3, 9. The tramp,
tramp of the soldier is fine for a while, but in time one
is weary and it is hard not to lag behind. One comes
1 i<p8daapev is a dramatic aorist for present attainment. Cf.
Robertson, " Grammar," pp. 841-843. This verb originally
meant to arrive " before " some one else (as in 1 Thess.
4 : 15), but here it has lost all idea of anticipation and means
simply "come" as in 2 Cor. 10:14. ^f. Robertson,
" Grammar," p. 551.
2 arotxetv. For infinitive as imperative see Robertson,
" Grammar," pp. 943 f. Cf. xaipetv in James l : I and in
the papyri. Kennedy notes that " to work " in English may
be originally dative case, then exclamatory imperative, and
then infinitive like the Greek absolute infinitive here.
3 Cf. aovaroixet in Gal. 4: 25. The verb aroixelv occurs
in Syll. 325s (ii. b. c.) in sense of walking in the steps of
one's fathers (Moulton & Milligan, " Lexical Notes from the
Papyri," Expositor, June, 191 1).

2IO PAUL'S JOY IN CHRIST
to the jog-trot of the Christian life. The dull mon
otony of religious routine palls on one. But there
is but one thing to do and that is to keep on going '
in the same path.2 This is the way the dog went to
Dover, leg over leg, step by step. " It's dogging as
does it." There is monotony in work, the tedium
of household cares, the grind of church services, the
petty details of pastoral life, the minutiae of scholar
ship and all forms of Bible study, the treadmill of
spiritual exercises (prayer, reading the Scriptures,
singing, church attendance, work for Christ), the
humdrum of things like three meals a day and
going to bed every night — these things tend to pall
on the sensitive spirit. But we shall die if we do not
eat, sleep, walk, work, breathe. We shall die with
out the common details in the spiritual life. The
lesson for our time is precisely this, to keep at it. I
love to hear a boy whistle at his work or play. He
loves then to keep at it. Thus we can put new spirit
into the same old tasks, the same old church, the
same old preacher. Victory lies along the path by
which we have come. We must not merely " think "
right (verse 1 5). We must also keep up the practice
and keep on in the same path that leads to the goal.
Let us not forget that. Fidgetiness is not spiritual
activity. We are not to be restless spiritual " hobos,"
always on the jump and never getting on. It is the
1 arotyelv is linear action (pres. inf.).
2 rj} auTJD locative case.

FOLLOWING THE ROAD 211
steady tread in the right path with the eye fixed on
Christ that tells the story of final achievement.
3. Keeping the Eye On the Guide (verse 17).
Paul had urged that they keep step ' in the Chris
tian walk. He carries that idea further in his charge :
" Brethren, be ye imitators together of me." 2 Light
foot puts it better thus : " Vie with each other in im
itating me." In 1 Corinthians 1 1 : 1 Paul says : " Be
ye imitators of me, even as I also am of Christ."
That is precisely the point. " Paul is compelled to
make his own example a norm of the new life "
(Kennedy). Paul knows wherein he imitates Christ
who is the real standard of orthodoxy and ortho
praxy (cf. 2 John 9). But Jesus is no longer visible
in the flesh and people need an objective standard,
a secondary standard. We copy the copy of the
original in most cases. The preacher cannot escape
this side of his responsibility if he would. He must
show the way by his walk as well as by his talk.
Paul made his own living in Thessalonica " to make
ourselves an ensample 3 unto you, that ye should im
itate us " (2 Thess. 3 : 9). He did it for that purpose.
Besides, says Paul, ye " yourselves know how ye
ought to imitate us " (2 Thess. 3 : 7). Paul begs the
Corinthians to imitate him (1 Cor. 4:16). The
pastor must lead and the people are to follow. Paul
1 arotxetv.
2 auvptprjrai poo yiveaBe, &SeX<pot. The word ptprjrrjs is
our mimic. s runov.

212 PAUL'S JOY IN CHRIST
wishes not merely sporadic following, but " a whole
company " of imitators ' (Ellicott). There is no self-
conceit in Paul's demand that they all follow him.
It is like the Captain who says : " Follow me."
Imitation plays a large part in all life. Most that
the child learns at home is unconscious imitation.
The preacher is an object lesson to the church. Like
priest like people. Children copy the preacher and
the church members copy his shortcomings and often
criticize his virtues.
" And mark them that so walk." 2 Paul is not the
only one who follows Christ. There were many in
Philippi who did so. Keep your eye on those who
keep to the same path by which you have come.
The word here for " mark " 3 is sometimes used for
watching and avoiding as in Romans 16:17: " Mark
them that are causing the divisions and occasions of
stumbling, contrary to the doctrine which ye learned ;
and turn away from them." But it may also be used
for keeping the eye on good things as in 2 Corin
thians 4:18 where it is employed for the spiritual vision
of the unseen as the guide of life. It is dangerous to
take the eye off of the guide in perilous mountain
climbing or in tangled jungles. Once lost, one is
helpless. Keep your eye on the goal if you can see
1 auvpiptjrai. Co-imitores. Paul is fond of the preposition
auv — in composition. Cf. aovnoXXrai in Eph. 2:19. Plato
(Polit., p. 274D) has aopptpelaBat.
2 kal OKonelre robs ourws ntptnarouvras. Cf. akonds
goal. 3 akoneire. Cf. " Mark Twain."

FOLLOWING THE ROAD 213
it. If not, keep your eye on one who knows the way
to the goal and who is going there. This is the only
way to walk straight. Signs are useless if erased or
doubtful. Many an accident is due to misreading of
the signals by the engineer. It is still worse to fol
low false signs. Lights are used by wreckers to lure
vessels on the breakers, false lights that point the
way to death.
" Even as ye have us for an ensample." ' Paul
changes from " me " to " us " on purpose. Timothy
and Epaphroditus were two certainly that we can
name who besides Paul were ensamples to the Philip
pians. The word for " ensample " 2 was originally
the impression left by a blow, the mark of the blow
as in John 20 : 25 " the print of the nails." Then it
was used of the thing that caused the mark as a type
or mould or pattern (cf. our use of type in printing).
Paul is fond of this word (cf. Rom. 5 : 14 ; 6 : 17 ; 1 Cor.
10:6, 11 ; 1 Thess. 1 : 7). There is the mould of
doctrine (Rom. 6: 17) and the mould of life as here.
It is sad when a church is afraid to follow the
preacher, still sadder when the church ought to re
fuse to follow his bad example, when he does not
follow Christ. Blind guide he is then and those that
follow him will fall with him into the pit.
4. Missing the Path (verses 18 f.).
" For many walk " evilly,3 Paul means, though he
1 kaBws exere rbnov ijpds. ' rbnov. From rbnrw strike.
snoXXol yap neptnarouatv. Vg. ambulant.

214 PAUL'S JOY IN CHRIST
does not use the word. One is reminded of Psalm I.
Perhaps Paul is even thinking of walking hypo
critically, for he is hardly referring to the heathen.
He either has in mind the Judaizers, the " dogs " of
verse 2, or lackadaisical Christians, nominal church
members, who bring reproach on Christ by their
conduct, antinomian libertines, incipient Gnostics,
immoral men with Epicurean philosophy. Something
can be said for both of these views, though probably
the latter suits the context more exactly. Action
and reaction follow each other. The lax age of
Charles the Second followed the age of the Puritans
under Cromwell. Perhaps both extremes were repre
sented in the church of Philippi. At any rate they
had been warned by Paul of one of these classes,
" of whom I told you often." ' Paul had done his
duty to them either when with them or in letters
which we do not now possess (cf. 3 : 1). " And now
tell you even weeping." 2 Once more Paul repeats
his warning and it brings tears to his eyes to have to
use such plain language about professed followers of
Christ. Paul was a man of great heart and his emo
tional nature is often profoundly stirred. It was so
once when he had to write with severity to the Cor
inthians (2 Cor. 2 : 4). He admonished the Ephesians
with tears many times (Acts 20 : 31). It is a serious
situation in Philippi and it stirs Paul's heart to the
bottom. He is cut to the quick over the disgrace in
1 obs noXXdkts e'Xeyov bpiv. 2 vbv Se kal kXaiwv Xiyw,

FOLLOWING THE ROAD 215
this noble church to the name of Christ. It is enough
to break a preacher's heart to see so many Chris
tians recreant and disloyal. They are " the enemies
of the cross of Christ." * Both the Judaizers (Gal.
5:11; 6 : 1. 2 f.) and the antinomian Gnostics (Col.
3 : 5 f. ; cf. 2 Cor. 1 :5 f.) were hostile to the cross of
Christ as were the Jews and Greeks generally (1 Cor.
1 : 17 f.). But these persons took it as a personal af
front and made themselves personal enemies of the
cross of Christ which reflected on their lives of self-
indulgence. Polycarp (Phil. 7) speaks of " whoever
does not confess the witness of the cross." Rainy
(Phil., p. 286) speaks of hangers-on who love " the
suburban life of Zion," but who wish none of the
limitations and responsibilities of the yoke of service.
But Paul is pitiless in his picture of these men
" whose end is destruction." 2 End with them is
both consummation and culmination. It is more
than mere termination (cf. Rom. 6 : 21 ; 2 Cor.
11:15). The word for destruction does not neces
sarily mean annihilation. It is rather a state of
moral ruin. It is used of the lost though physically
alive (cf. Luke 19: 10). " Whose god is the belly,"3
1 rob s ix^pobs rob araopob rob xptarob. The accusative
here is in apposition to the relative ous (cf. I John 2 : 25)
unless Xiyw be taken as " call " (Kennedy) when it is predi
cate accus. Cf. Robertson, " Grammar," pp. 416, 480.
2 wv to riXos dnoiXeta. Paul gives awrr/pia as the end of
the redeemed and dnc&Xeta ofthe lost (1 Cor. 1:18; 2 Cor.
2:i5f.). 3 wv 6 Beds -h kotXia. Vg. quorum Deus Venter est.

216 PAUL'S JOY IN CHRIST
Paul adds. In Romans 16 : 18 we have : " For they
that are such serve not our Lord Christ, but
their own belly." ' The comic poet Eupolis de
scribes one as " a devotee of the belly," 2 who
makes a god of his belly. The glutton or gour
mand is on the road to this low estate. Cicero tells
it on himself that once at a feast he took an emetic
that he might enjoy more of the dinner. Perhaps
more people make a god of their stomachs than will
admit it. We have a proverb to the effect that we
dig our graves with our teeth. Paul says : " The
Kingdom of God is not eating and drinking " (Rom.
14 : 17), a truism about sticklers for certain kinds of
food, but equally true in this context. The word for
belly is used for all sorts of sensual indulgence and
applies to drink and immorality also (wine and
women). Once more Paul says, " whose glory is in
their shame."3 These moral perverts turn liberty
into license. They throw moral pride to the winds
and became unmoral degenerates. They revel in
the mire and mud like the hog, and rejoice in their
debasement. The life of the underworld is a terrible
reality in all our large cities to-day, but Paul pictures
some persons in the church at Philippi as in the
grip of the same form of vice, which has mastered
1 Seneca has : Alius abdomini servit.
'' kotXtoSaipwv. In his KdXakes Xenophon (Mem. 1 : 6,
8, etc.) has SooXebeiv yaarpi. Cf. 2 Pet. 2:13.
3 kal r) 8d£a iv rrj alaxbvrj abrwv. Cf. Prov. 26:11;
Sirach 4:21. It was apparently a current proverb.

FOLLOWING THE ROAD 217
them and bound them hand and foot, slaves of
sin. The last word that Paul has about these spir
itual perverts is " who mind earthly things." ' These
are just the opposite of Paul in his passion for the
upward calling (verse 14). They hear no call to fly
like the eagle in the cage, but, like Bunyan's man
with the muckrake, grovel in the dirt and glory in
the drivel and dust of earth. They have their minds
set on things of time and sense and on the lowest
plane of things here below. What do modern peo
ple care most about? Face the facts. Statistics
tell some things rightly. On any Sunday in our
modern cities the moving picture-shows will be
crowded when the churches are thinly attended. On
a pretty Sunday in the summer the baseball park
will be full. The horse races where still allowed have
no lack of crowds. People complain of hard times,
but have plenty of money for dress and for food and
for travel. The public talk is much more about these
things than about the Kingdom of God and righteous
ness upon earth. But there are " forward-looking
men," to use President Woodrow Wilson's striking
phrase, who do look up instead of down, onward in
stead of backward, inward instead of merely outward.
1 ol rd iniyeia eppovouvres. The use of the nominative
here after 08? and wv is not unknown. In fact such an inde
pendent nominative in apposition is a rather common anaco-
luthon. Cf. ol kariaBovres in Mark 1 2 : 40. So also Mark
7:19; Acts 10:37; Rev. 1:5; 7:4; 20 : 2. Cf.
Robertson, " Grammar," pp. 414 f.

218 PAUL'S JOY IN CHRIST
5. A Colony of Heaven (verse aoa).
" For our citizenship is in heaven." ' This Paul
says in contrast with those who " mind earthly
things " (verse 19). The emphatic word is " our " in
opposition to the mundane and grovelling spirit of
the recreant Christians who make a god of the belly.
In 1 : 27 Paul had urged the duty of worthy conduct
as citizens.2 The Vulgate here has conversatio
(A. V. conversation) which properly rendered one
aspect of the Greek word 3 as manner of life. Our
modern use of conversation for talk is simply one
phase (possibly the main one in some cases) of con
duct. But it probably here means the common
wealth or state as in 2 Mace. 12:7; Philo, defos. ii.
p. 5 1 M and in the inscriptions. The Jews therefore
had adopted this word from the Greeks a good while
before Paul wrote (Kennedy).4 Jesus told Pilate that
His kingdom was not of this world (John 1 8 : 36). The
heavenly Jerusalem (or that which is above) appears
in Galatians 4 : 26 and Mt. Zion is contrasted with
Mt. Sinai in Hebrews 12 : 20 ff. The New Jerusalem
is heaven in Revelation 21. The point with Paul
here is that we are now citizens of heaven even while

1r)pwv yap rd noXireupa iv obpavots bndpxet. The Vul
gate has autem, but enim is more exact for yap.
2 d£lws noXtrebeaBe.
8 noXireupa. Used practically in same sense as noXtreia by
Aristotle. Cf. noXtreia in Acts 22 : 28.
4 Cf. Hicks, " Political Terms in the New Testament "
(Classical Review, i., 1, pp. 6-7).

FOLLOWING THE ROAD 219
living on earth. We are fellow-citizens' with the
saints and the household of God (Eph. 2 : 19). Our
life is hid with Christ in God (Col. 3 : 3). We like
the patriarchs look for a city which hath founda
tions whose builder and maker is God (Heb. 1 1 : 10),
a better country, that is an heavenly (11 : 16), being
" strangers and pilgrims on the earth " (11 : 13). In
other words, our real citizenship is in the common
wealth of heaven, the Kingdom of God. We are a
colony of heaven here on earth (Moffatt), a pattern
of the heavenly for earthly citizens. Philippi was
itself a colony of Rome and would understand per
fectly 2 this local touch in Paul's figure. Paul him
self was proud of his Roman citizenship and had
found it an advantage in Philippi (Acts 16 : 37-39)
and in Jerusalem (Acts 21 and 22). Paul is not
speaking of an impossible Utopia or a vague ideal
like Plato's Republic or even as impractical a thing
as Augustine's City of God. Paul means that Chris
tians must live now on earth as citizens of the
heavenly commonwealth, not merely that we shall be
heavenly citizens after death. The Christian com
monwealth is a present reality in the world.3 It
partly fulfills the prayer which Jesus taught the dis-
1 auvnoXtrat.
2 They knew what the jus Italicum meant. Cf. Mar-
quardt, " Romische Staatsverwaltung," Bd. I, pp. 363 ff.
3 In the Epistle to Diognetus we read of Christians this :
inl yrjs StarpijSooatv &XX' iv obpavw noXirebovrai. Cf. Plato
" Republic," 592.

220 PAUL'S JOY IN CHRIST
ciples to pray : " Thy Kingdom come. Thy will be
done, as in heaven, so on earth " (Matt. 6 : io). The
full consummation is to come at the end, but Chris
tianity is the most powerful factor in the life that now
is. We are in the world, but not of its spirit. We
live under the principles, ideals, and laws of heaven.
We must apply them to the life in this world. In a
word we are a patch of heaven on earth to help make
earth like heaven. The roar of the guns in the
World's Great War only accentuates the words of
Paul. We must drive war out of this world and
make men turn their swords into ploughshares. The
war on war is long, but the Kingdom of God is
coming, always coming in power, and is here in the
hearts of those who feel themselves more citizens of
heaven than of earth. The true patriotism is the
hunger for and loyalty to the real Fatherland, for
heaven is our home.
6. Looking for the King (verse 2ob).
Meanwhile we all know that earth is not yet
heaven. There are colonies of heaven scattered here
and there over the world. These are the joy and
hope of men. The attitude of these colonies of
heaven is one of expectation. At best earth still has
its sorrows. Our eyes turn heavenward " whence
also we wait for a Saviour, the Lord Jesus Christ." '
1 iS ob kal awrrjpa dnekSexdpeBa, Rbptov 'I-qaobv Xptardv.
Here i£ ob is probably adverbial and refers to obpavols.

FOLLOWING THE ROAD 221
The Lord Jesus Christ (note all three words) is the
King in the heavenly commonwealth or kingdom.
He is coming back to complete His glorious work.
Meanwhile we wait for Him " as Saviour." ' He is
needed as Saviour and He will come. He will com
plete the work of salvation and rescue men from suf
ferings and infirmities of the flesh (Rom. 8 : 19 ff. ;
2 Cor. 5 : 4). The inscriptions often speak of the
Roman Emperor as God and Saviour in fulsome
flattery. But Paul's word " wait for " or " tarry for " 2
reveals the note of eager expectancy as if a wife steps
out of the door in the evening and looks away down
the lane for the husband who is late in coming. The
King is coming. The tiptoe of anticipation is like
that of the crowds at Delhi during the Durbar who
waited for the appearance of their king from England.
Christians have Christ's own promise that He will
come back. As a colony of heaven they have a
right to look for Him. This blessed hope exerted a
powerful influence for holy living and Christian
activity among the early Christians. Some of them
misunderstood the promise as definitely made for
their own time. The centuries have dimmed for
many the brightness of this star of hope, but without
1 Predicate accusative. Cf. Robertson, " Grammar," p.
480. The word awrrjp is common in 2 Peter and the Pas
toral Epistles for God.
2 dnekSexdpeBa (common with Paul as in Gal. 5:5;
I Thess. 1 : 10 ; Rom. 8 : 19, 23, 25. Cf. Heb. 9 : 28 ;
I Pet. 3 : 20). Cf. anokapaSokia in Phil. I : 20.

222 PAUL'S JOY IN CHRIST
reason, for a day with the Lord is as a thousand years
and a thousand years as one day (2 Pet. 3 : 8). The
promise of the first coming of the Messiah seemed
long in realization, but Christ did come in the fullness
of time. Christ's own word is that we be ready:
"Watch" (Matt. 25:13). This is the attitude of
which Paul speaks. We are still watching and wait
ing for the King.
7. The Body of Glory (verse 21).
The King will come and will finish His work. He
" will fashion anew the body of our humiliation, that
it may be conformed to the body of his glory."'
Christ will "change the fashion" (cf. Rom. 12:2;
1 Cor. 4:6; 2 Cor. 11 : 13-15) of our body from
corruption to incorruption (1 Cor. 15:44, 51). We
shall be clothed upon (2 Cor. 5 : 4) with a spiritual
body connected with this body which belongs to our
state of humiliation (not " vile body ") as seed-corn
with harvest and yet not this same body of flesh and
blood which cannot enter the Kingdom of God
(1 Cor. 15:50). It is all a mystery, but modern
science by no means discredits the kind of a resurrec
tion of the body which Paul pictures here and in
1 Corinthians 15. Paul does not consider the body
in which our spirit dwells as itself evil and only vile
as the Gnostics held. On the contrary Paul urged
1 89 peraaxrjpaTtaet rd awpa rr)s ranetvibaews ijpiov
abppopfov rip awpart rfjS Sd^rjs abrob. Vg. has corpus hu-
militatis.

FOLLOWING THE ROAD 223
the dignity of the body as the abode of the redeemed
soul (1 Cor. 6: 12-20) and the temple of God (1 Cor.
3 : 16). Hence Paul urged that we must glorify God
in the body (1 Cor. 6 : 20). But though our bodies
are subject to infirmity, weakness, disease and death,
yet they have a glorious destiny as well as a high
honour now. This body of our humiliation is to be
" conformed " ' to the body of Christ's glory. Our
renewed (refashioned) body will be like in essential
form that of Jesus. We shall be made fit for the
family of God in heaven (cf. Rom. 8 : 29 f.). We
shall have on the wedding garment of glory. We
shall have a spiritual body suitable for the new
environment in heaven. Peter, James, and John saw
the glory of Jesus on the majestic mount of trans
figuration. The process of transformation of our
spirits has already begun here and we are transformed
from glory to glory (2 Cor. 3:18). This word
" glory " was used for the Shekinah. Jesus is the
Glory (Jas. 2: 1) and we shall be like Him for we
shall see Him as He is (1 John 3:2). If one hesi
tates at the stupendous claim that Paul makes
about the body he must recall the power at Christ's
disposal, " according to the working whereby he is
able even to subject all things into himself," 2 accord-
1 Predicate accusative. Cf. Robertson, " Grammar," p.
480. Cf. abppoppov here and peraaxrjpariaei.
2 kard rr)v ivipyetav too SbvaaBat abrdv kal bnord^at abra>
r<i ndvra.

224 PAUL'S JOY IN CHRIST
ing to " the energy of his power." He not merely
possesses inherent (latent) power, but He exercises '
this dynamic energy (Col. 1:29; 7:12; 2 Thess.
2:9) as Creator and Preserver of the Universe (Col.
1 : 16 f.). The glorious destiny of all things is to
come fully under the sway of Christ's will. The
Crowning Day is coming when God will sum up all
things in Christ.
1 " The power or virtue which was in Christ when the
woman touched the hem of his garment (Mark 5 : 30 ; Luke
8 : 46) was Sbvapts. In the healing of the woman it became
ivipyeia " (Vincent). In the New Testament ivipyeia is
limited to superhuman activity (cf. Robinson, Eph., p. 242).
Cf. nepl rrjs ivepyeias ffeou Aids (OGIS 2624 iii. a. d.), Moul
ton & Milligan, " Lexical Notes from the Papyri," Expositor,
March, 1909.

X
THE GARRISON OF PEACE
(4:i-9)
PEACE is one of the greatest of blessings. The
peace that Christ gives is better than any
" King's Peace " of the feudal times : " Peace
I leave with you ; my peace I give unto you : not as
the world giveth, give I unto you " (John 14 : 27).
This peace of Christ cannot be taken from us by our
environment or by earthly circumstance. And yet
peace in itself is not the firs t blessing. " But the wisdom
that is from above is first pure, then peaceable " (Jas.
3: 17). Righteousness, not peace, exalteth a nation.
It is sometimes necessary to fight in order to have
peace, a peace that rests on the triumph of right over
wrong. The devil offered Jesus the copartnership
of the world as a compromise on condition that Jesus
recognize the devil's sovereignty and power. But
Jesus chose war, eternal war, the path to the Cross.
Thus He won the right and the power to bring peace
to the sinner. Paul exhorted us all to live peaceably
with all men, if possible, as far as it depends on us
(Rom. 12:18). But we are not to be silent on great
moral issues for the sake of a complacent peace with
the powers of evil. Christ does not require us to
225

226 PAUL'S JOY IN CHRIST
make peace at any price. The rather He challenges
to victorious conquest of the forces of evil. But we
are to fight even evil in the spirit of Christ and with
the weapons of righteousness and truth. A dead
church can find no consolation in the peace of God.
I. Standing Fast (verse i).
Paul applies his message about the heavenly citi
zenship (3:17-21) to the situation in Philippi.
" Wherefore," ' he pleads, because you are citizens of
heaven, have courage here on earth. " So stand fast
in the Lord." 2 " So " stand as becomes citizens of
heaven and as Paul has exhorted them. Paul has
used the figures of running, of pursuing,3 of walking,4
and now he adds that of standing. It is often very
hard to stand still. Attack is said to be much easier
than defense. It is difficult to stand still and be shot
at. In Ephesians 6: II, 13, 14 Paul repeats the com
mand to " stand " as soldiers of Christ. When oth
ers run away, it is hard to stand one's ground. It is
not easy to stand against the flood-tide. Paul makes
a tender plea for stability. " My brethren beloved
1 &are. Common as inferential particle at beginning of
sentence with no effect on structure of the sentence. Cf.
Robertson, " Grammar," pp. 999 f.
2 ourws arrjkere iv kupiu>. Paul uses iv kupiw more than
forty times and it occurs nowhere else in the New Testament,
save in Rev. 14: 13. The form arrjkere belongs to the col
loquial kotvrj, a present made on a perfect stem. Cf. Phil.
I : 27. 3 Stwkw. * arotxiw.

THE GARRISON OF PEACE 227
and longed for." ' Here we see " a hint of the pain
caused by his separation from them" (Vincent).
" My joy and crown." 2 They are now his joy and
they will be his crown of victory in the day of Christ,
showing that he did not labour in vain (Phil. 2 : 16).
The word here used for crown is that for the chaplet
of victory in the games, not the diadem 3 worn by
kings. Paul spoke of the Thessalonians as his hope,
joy, crown (1 Thess. 2 : 19). He repeats his affection
ate appeal after the exhortation to steadfastness by
saying once more, " Beloved." He is not ashamed
to show his love for the saints. He is very much in
earnest that the Philippians shall be loyal to Christ in
this time of trial. His words are enough to melt a
heart of stone and must have had a powerful effect on
the church.
2. Helping These Women (verses 2 f.).
" I exhort Euodia, and I exhort Syntyche, to be of
the same mind in the Lord." Paul makes specific 4
the general exhortation in 2:2. Clearly these two
women were prominent in the church in Philippi and
may have been deaconesses like Phoebe of Cenchreae
1 dSeXipoi pou dyanrjrol Kal intndBrjroi. • Vulgate has
fratres met carissimi, et desideratissimi. The Latin super
latives bring out the passion in the Greek adjectives.
' xapd Kal ari<pavds poo. Vg. has gaudium meum et corona
mea. 3 StdSrjpa (Rev. 12:3). The verb oreepavdw is used in
the kotvij for obtaining reward (Deissmann, " Bible Studies,"
p. 261). i rd abrd tppoveiv.

228 PAUL'S JOY IN CHRIST
(Rom. 16:1). They have beautiful names. Euodia'
means " Prosperous Journey " (or " Sweet Fragrance "
if another text is followed) and Syntyche " Good
Luck." He mentions the names with safety in pub
lic because he is in Rome and because the matter
was probably now a topic of public talk though not
advanced to open breach. Klbpper thinks that sep
arate factions of the church were meeting in the
homes of these two women as the church originally
met in the home of Lydia (Acts 16 : 40). Women
were prominent in the foundation of the church in
Philippi (Acts 16 : 1 3 f.) and had special honour in this
Roman colony (cf. Lightfoot, in loco) as in Rome it
self (Rom. 16).2 The activity of other Macedonian
women in Paul's work is seen in Acts 17:4, 12.
We do not know what the trouble was between these
women. It may have been on the subject of perfec
tion (cf. 3:13-16). It may have been the very
question of woman's rights or it may have been a
matter of personal taste. The cause may have been
trivial enough, for slight bickerings are easily magni
fied into great issues by the hypersensitive. " It may
have been accidental friction between two energetic
Christian women" (Kennedy). A slight breeze
would cause trouble in so noble a church. I know

1 EboSia. Some MSS. read EbwSiav (cf. daprjv ebwStas in
4 : 18). Both of these names occur in the inscriptions.
2 Cf. Ferrero, " The Women of the Caesars " and his " Char
acters and Events of Roman History."

THE GARRISON OF PEACE 229
of a lovely woman who took umbrage because a dear
friend refused to speak on meeting her in the street.
But the guilty woman was near-sighted and did not
see her friend ! Paul is perfectly impartial in his ex
hortation and repeats the verb1 with each name.
Perhaps each was to blame in part. They can come
together in the Lord at any rate. They expect to be
one in Christ in heaven. They had best be so here
and now.
But these good women need help and Paul inter
cedes with some one to do this delicate piece of work.
The work of peacemaker has a high reward (Matt.
5 : 9) and is like the work of God in Christ (Eph.
2 : 14). " Yea, I beseech theejalso, true yoke-fellow." 2
Paul introduces " a third party " (Vincent). Who is
this third party? The suggestions are numerous.
Epaphroditus, the bearer of the letter, is considered
most probable by Lightfoot. Ellicott thinks it is the
chief bishop of Philippi. Clement of Alexandria
thinks it is Paul's own wife3 who is addressed as
" true yoke-fellow." Others have guessed Luke, Silas,
Timothy, and even Christ. It is most likely that
* napaKaXw. It means to call to one's side. The Vulgate
has Evodiam rogo, et Syntychen deprecor, a needless distinction
in the verbs.
2 val ipwrw Kal ai, yvrjate abvZoye. For val see Matt.
15:27; Rom. 3 : 29. 'Epwrw like rogo is used of equals
and alrw like peto towards a superior. The Vulgate has
germane compar.
8 But yvrjate is masculine.

230 PAUL'S JOY IN CHRIST
Syzygus is a proper name and that " true " ' is a ref
erence to the meaning of " yoke-fellow." Live up to
your name, a joiner together. The name does not
occur in known inscriptions, but Zygos is found as a
Jewish name. At any rate " help these women." 2
" Take hold together with them." The implication
clearly is that Euodia and Syntyche wanted to lay
aside their differences, but found it somewhat embar
rassing to make a start. Take hold of the problem
and help them to solve it. Speak the first word
towards peace. Be a peacemaker, not a peace-
breaker. Much of the best work that we do is in
helping others to agree. It is always a noble thing
to help the women, " for they laboured with me in
the gospel." 3 These women were spiritual athletes,4
better than the Amazons of story, along with Paul.
The ministry of women is a prominent feature of early
Christian work as is plain in the Gospels, Acts, and
Epistles. It is not made clear precisely what these
women did, but their activity is unquestionable. In
deed, to-day too many men are willing for the women
to do it all. They say " Ladies first " at the wrong
1 yvrjate genuine, true to the name abvZuye. For a similar
play on the name see Philemon 1 1 and 1 2 ( 'Ovrjatpov,
e&xprjarov, dxprjarov). See P. Epph. 63 b. c. 311-310 for
yuvaika yvrjaiav for " legal wife," " genuine wife."
2 auvXapfidvou abrais. Literally, " help them." Note
middle voice.
8 airtves iv rip ebayyeXiw auvrjBXrjadv pot. Causal use of
ainves. Cf. Robertson, " Grammar," p. 960. Cf. Phil.
3:7. 4 aovrjBXrjaav. Cf. 1:27.

THE GARRISON OF PEACE 23 1
time. Here Clement and " the rest of my fellow-
workers " ' come after the women. We do not know
who these fellow-workers were, " whose names are in
the book of life." 2 Possibly these workers are dead
when Paul writes. Paul is always grateful for his
co-labourers. 3. Gladness (verse 4).
Here we have again the key-note of the Epistle.
Over and over Paul strikes this note of joy. Recently
I read an article on " The Joyous Life " in a physical
culture magazine. The writer was pleading for a more
outspoken manifestation of good-will and hilarity, a
rather coarse and boisterous view of happiness. Paul
knew the joyous life, the mood of cheerfulness, the
serenity and calmness of spirit possible only to the
soul stayed on God. So he strikes this refrain :
" Rejoice in the Lord always." 3 There is no other
ground of perpetual optimism that is not blind in
difference. Only " in the Lord " is it possible to get
a view of life as a whole that will stand the shock of
sorrow and sin. Paul knows that he has said " al
ways " and that this word covers the darker side of
human life. So he says it over again, after pausing
in contemplation of sorrow, "Again I will say,
Rejoice." 4 This philosophy of life is no ephemeral
emotion, but a settled principle, a deeper feeling that
1 rwv Xotnwv auvepywv pou. Cf. 2: 25.
2 wv rd dvdpana iv [ii(}Xw Zwrjs. This is an Old Testament
figure. Cf. Ex. 32^32; Isa. 4:3; Ezek. 13:9.
3 xaipere,- ev Kopiw ndvrore. i ndXtv epw, %aipere.

232 PAUL'S JOY IN CHRIST
underlies all the storm-tossed waves on the surface.
Paul's joy is not grounded in earthly conditions, but
in Christ. No one can rob Paul of Christ or of his
joy in Christ. Christ satisfies Paul's soul. Christ is
his all and in all. He needs naught else to make his
soul sing aloud for sheer joy, to sing aloud and to
sing long. Men differ in their opinion as to the
sweetest song-bird. Some say the nightingale, some
the mocking-bird, some the English skylark, some
the Kentucky cardinal, some the wood-robin. Each
bird has his individual note, but each has the note
of joy. Christians have not risen to their privileges
in the matter of conquering joy. It is resistless as a
witness for Christ and as an antidote for grief.
4. Gentleness (verse 5).
Joy and graciousness go together. " Let your for
bearance (gentleness, margin of R. V.) be known unto
all men." ' The word for forbearance and gentleness
is translated in various ways as moderation (A. V.),2
1 rd intetkes bpwv yvwaBrjrw naatv ivBpwnots. The neuter
adjective with article rd intetkes is used as abstract quality like
inteiketa. Cf. rd xpyardv (Rom. 2 : 4) and rd pwpdv ( I Cor.
1 : 25). See Robertson, " Grammar," p. 654.
2 Cf. Modes tia of the Vulgate. Aristotle (Nich. Eth. V.
10) contrasts the word with dkptfloSikaios judging severely.
In 1 Pet. 2:18 and Jas. 3 : 17 it is connected with dyaBds
and eunetBrjs, in 1 Tim. 3 : 3 and Tit. 3 : 2 with apaxos,
in 2 Cor. 10:1 with npabrr/s. The word is from elkds rea
sonable, fitting, likely, equitable, fair, mild, gentle. The
stem of eotka is eikw the same as elKw to yield, concede,
though they are not associated by the lexicons. The funda
mental ideas are similar.

THE GARRISON OF PEACE 233
reasonableness (Kennedy), " sweet reasonableness "
(Matthew Arnold, " Literature and Dogma," pp.
66, 1 38). Courtesy is not far from the true idea. It
is graciousness with strength and poise of character.
It is the opposite of obstinacy. The word is not
negative ' restraint simply, but positive giving up to
the reasonable desires of others. It is the mildness
of disposition that leads one to be fair and to go be
yond the letter of the law. The best type of the
ancients prided themselves on this trait of moder
ation. Christianity carried it much further and gave
a touch that was not there before, the grace of giving
up to the weaker. Kennedy pertinently quotes from
Pater's " Marius the Epicurean," (ii., p. 120): "As
if by way of a due recognition of some immeasurable
Divine condescension manifest in a certain historic
fact, its influence was felt more especially at those
points which demanded some sacrifice of one's self,
for the weak, for the aged, for little children, and
even for the dead. And then, for its constant
outward token, its significant manner or index, it
issued in a certain debonair grace, and a certain
mystic attractiveness or courtesy, which made Marius
doubt whether that famed Greek blitheness or gaiety
or grace in the handling of life had been, after all, an
unrivalled success." In a word, what Paul here urges
is the grace of giving up, not because one has to
surrender to superior force, but because of the nobler
1 Like dvo%rj (from dvtxw, hold back).

234 PAUL'S JOY IN CHRIST
impulses of generosity and gentleness. Ignatius ' has
it when he pleads : " Let us be found their brothers
by our forbearance." It includes the chivalry of the
true man towards a woman, his own sister or mother
or wife, or any one's sister or mother or wife. A
gentleman is a gentle man. " Thy gentleness hath
made me great " (2 Sam. 22 : 36), said David of God's
dealings with him. The great illustration is the ex
ample of Jesus. " Now I Paul myself entreat you by
the meekness and gentleness 2 of Christ, I who in
your presence am lowly among you, but being absent
am of good courage towards you " (2 Cor. 10 : 1).
The gentleness of Jesus appeals to us to be gentle
also, not only to Christians, but to all so far as we can.
" The Lord is at hand," 3 Paul adds. The phrase
can mean that " The Lord is near " in space as in
Psalm 145:18. "The Lord is nigh unto all that
call upon him." 4 But it is more likely that (cf. Rom.
13 : 12 ; Jas. 5 : 8) Paul here means Christ by Lord as
he usually does and is referring to the expected
return of the Lord Jesus. Indeed, this expression
was a sort of watchword with Paul (Lightfoot), a
password for the elect. Cf. the Aramaic " Marana
tha " 6 or " O Lord, come " (1 Cor. 16 : 22). The
1 Eph. X dSeXipol abraiv ebpeBwpev rjj intetkeia.
2 Std rrjs npabrrjTOS kal imetkeias rob Xptarou.
8 d Kbptos iyybs.
* iyybs Kbptos naai rots intnaXoupivots abrdv.
6 Mapavd Bd or Mapdv dBd " The Lord will come " or
" The Lord is here."

THE GARRISON OF PEACE 235
manner of Christ is a reason for repose of spirit (see
next verses) and for gentleness towards others. The
clause here is taken by some with verse 5, by some
with verse 6, by some with both. It is true of the
continued presence of Jesus with us by the Holy
Spirit (Matt. 28 : 20) as well as of the blessed hope of
His second coming. " Lo, I am with you all the
days, even unto the consummation of the age."
Jesus is coming again, but Jesus is also here and near
us all the varied days of our checkered human life,
here to cheer us and to beckon us on to follow in His
steps. 5. The Heart at Rest (verses 6 f.).
Paul has risen to the pure empyrean of spiritual
repose above carking cares. He soars like the eagle
above the storms below. " In nothing be anxious." '
It is a common word in the Gospels for harassing
care that Paul here uses (cf. Matt. 6 : 25). It sug
gests brooding and pondering into which our human
nature so easily falls ( 1 Pet. 5 : 7). It is the anxious
solicitude 2 that one finds hard to avoid in time of
real trouble as well as " the little foxes that eat away
the vine." Christ is the only cure for anxiety of
heart. He can calm the fluttering heart that palpi
tates with worry and dread (cf. John 14: 1, " Let not
your heart be troubled "). Christ's panacea for heart
1 prjSev peptpvare. Cf. Homeric pepp-qpiZeiv to debate
anxiously. 2 Vulgate has nihil so /lie it i sitis.

236 "" PAUL'S JOY IN CHRIST
trouble is trust in Him as in God. Paul suggests
prayer to God. At bottom the solution is the same.
" Let your requests be made known unto God." '
Come into the presence of2 God and open your heart
to Him just as if God did not know all about it. The
mother loves to have the sobbing child tell all the
trouble to her. She understands and the child is
sure of sympathy and help. The difficulties will be
smoothed out in mother's arms. God loves to hear
the tale of our woes " by prayer and supplication." 3
It should be in the spirit of gratitude. " Thanksgiv
ing is the background, the predominant tone of the
Christian life " (Kennedy). We are to pray " with
thanksgiving." 4 This is an essential element, for dis
satisfaction with God will " clip the wings of prayer "
(Kennedy). " Remembrance and supplication are the
two necessary elements of every Christian prayer"
(Rilliet). " Thankfulness for past blessings is a neces
sary condition of acceptance in preferring new peti
tions " (Lightfoot). We are to make known our
requests to God " in everything." 5 We are not to
pick our ground too sharply, but to have whole
hearted abandonment to the will of God in every
1 rd alrrjpaTa bpiiiv yvwptZiaBw npds rov Bedv. Vulgate
has petitiones.
2 npds face to face with.
3ttj npoaeuxv kal rrj Serjaei. The general term for prayer
and the particular word for petition.
iper ebxaptarias. Cf. our word Eucharist.
5 iv navri.

THE GARRISON OF PEACE 237
situation. We are to know that all things work
together for our good (Rom. 8 : 28), whether we can
perceive it in this particular instance or not.
" And the peace of God, which passeth all under
standing, shall guard your hearts and your thoughts
in Christ Jesus." The blessing here offered is the
result ' of the attitude of prayer in verse 6. God is
the God of peace (Phil. 4 : 9) and His peace 2 is the
inward peace of the soul that is grounded in God's
presence and promise (Vincent). Paul here assumes
that we have made our peace with God in Christ and
now we are enjoying our peace with God (Rom. 5 : 1).
This pax Dei is the tranquillity possible only to the
soul that has found rest in the bosom of Christ.
" Come unto me, all ye that labour and are heavy
laden, and I will give you rest " (Matt. 1 1 : 28).
" This peace is like some magic mirror, by the dim
ness growing on which we may discern the breath of
an unclean spirit that would work us ill" (Rendel
Harris, " Memoranda Sacra," p. 130). This inward
peace fills the heart " with all joy and peace in be
lieving " (Rom. 15: 13); "for the Kingdom of God is
not eating and drinking, but righteousness and peace
and joy in the Holy Spirit" (Rom. 14: 17). This
peace of God " passes all understanding." 3 Like a
1 kal is here consecutive = " and so " or inferential =
"then." Cf. Robertson, " Grammar," p. 1183.
2^ elprjvr) rou Beou.
3r} bnepixooaa ndvra vobv. Intellectual grasp (vooj).
bneptyw is to overtop, to surpass. Cf. 2 : 3 ; 3:8.

238 PAUL'S JOY IN CHRIST
granite peak it rises sheer above the mists and clouds
of human speculation. Intellectual apprehension fails
to grasp the height of it. The intellect is a noble
gift and is to be honoured and used, but it is not in
fallible and at best is a feeble instrument of knowl
edge. The emotions and the will are more funda
mental and more reliable. I stand by the rights of
the intellect in criticism and in life. We are bound
to do so or to abdicate the throne of reason. But,
after all is said and done, the intellect is like a bird
with a broken wing. Faith can fly farther and faster
and more surely. We must learn to trust the primal
instincts as well as the reason. The peace of God
rises above the sphere of intellect (sensum, Vul
gate). This peace of God shall act as a garrison'
to the soul. This is a promise, not a prayer (Vin
cent). It is a military term. Hicks (" Classical Re
view," i., pp. 7f., suggests the garrisoning of the
towns by the Roman soldiers as a familiar sight.
The successors of Alexander the Great made a fea
ture of such garrisons in the towns of Asia Minor.
Philippi was a Roman colony and a military out
post. "Love is and was my King and Lord,
And will be, though as yet I keep
Within his court on earth, and sleep
Encompassed by his faithful guard,
1 tppouprjaet. Vg. custodial. Cf. 1 Pet. I : 5 robt iv
Sovdpet Beob tppoupoupivous.

THE GARRISON OF PEACE 239
And hear at times a sentinel
Who moves about from place to place,
And whispers to the worlds of space,
In the deep night that all is well." — Tennyson.
So the sentinel of God's peace mounts guard over
our hearts and thoughts. One recalls the comfort
of the voice of the sentinel who walks the bridge
of the ship at night in time of storm and calls out
that all is well. The little child is sometimes unable
to sleep without the pressure of mother's hand and
the soothing melody of mother's voice. This peace
of God quiets both our hearts and our thoughts.
When insomnia comes, the mind is abnormally active
and the brain whirls round and round. When fear
grips the heart, rest is gone. Both heart and thoughts
are soothed gto calm and rest as Jesus stilled the sea
of Galilee in spite of wind and storm. Beautiful
tranquillity comes to him whose soul rests in Christ
Jesus for the peace of God keeps watch over his life.
6. High Thinking (verse 8).
Paul is now thinking of the close of the Epistle.
" Finally, brethren," ' he says, but with no reference
to 3:1 where he used similar language. It is not a
second finally in the strict sense, though Lightfoot
says that once more the Apostle attempts to conclude.
Paul thus introduces a noble exhortation to the high-
xrd Xotndv, d8eX<poi.

240 PAUL'S JOY IN CHRIST
est ideals of thought and endeavour. It is a final
recapitulation of themes for meditation and practice
(Ellicott). The Stoics had their four cardinal virtues
(prudence, temperance, justice, fortitude). We are
not to think that Paul is here giving a list of Chris
tian virtues on a par with these. In truth, he at
tempts no inclusive list of spiritual ideals, but gives
in rapid fashion two groups, one introduced by
" whatsoever," ' the other by " if." 2 Lightfoot sees
a descending scale in the words. Perhaps so, and
the two " if " clauses may be an afterthought. The
list is rather too beautiful for one to enjoy minute
dissection. We may pause a moment on each of the
words. " True " 3 is to be taken in the widest sense,
far more than simply veracious. " God is the norm
of truth " (Vincent) and Jesus is the truth (John
14: 6). The moral ideal of Christianity rests on re
ality and aims at reality as it answers to the nature
of God. Truth is the very core of Christ's teaching.
It is no mere value judgment. "Honourable"4 is
more exactly venerable or reverend or " nobly seri
ous " (Matthew Arnold *) as opposed to that flippancy
that lacks " intellectual seriousness." Reverence is a
sadly needed virtue in many quarters to-day. " Just " 6
1 Saa. Qucecunque. s el ns. Si qua.
3 dXrjBrj. Vera.
4 aepvd. From aijlopat to worship. Vg. pudica. Op
posed to kobepos lightness.
6 " God and the Bible," Preface XXII.
68tkata. From Sikr). Vg. justa.

THE GARRISON OF PEACE 24 1
or righteous is applied to both God and man. It is
the right way of looking at things, right per se
(cf. Rom. 2:13), according to God's standard. These
three qualities are fundamental in Christian ideals,
the deep down things that go to the roots of right
living. " Pure " l is stainless, chaste, unsullied as a
pure virgin. " Lovely " 2 is whatever calls forth love,
attracts to itself, the graciousness that wins and
charms. Cf. the Beauty of Holiness in the Psalms
and the Beautiful and the Good of the Greeks. " Of
good report "3 is " fair-sounding " (Vincent), almost
our " high-toned " 4 (Kennedy). Whatever rings
true to the previous notes is not out of tune with
the Christian standard of morality. There are ever
new and changing questions that have to be tested
by the Christian's spiritual tuning-fork. The piano
must be kept in tune. So must our sensitive spiri
tual nature be kept clean and sweet. " Virtue " s is
moral excellence, a common heathen term that Paul
seems generally to avoid (Lightfoot). The word
originally meant only courage or manly skill or ex
cellence with no moral quality. It gradually came
to be used in a variety of ways.6 Peter uses it of
1 dyvd. Vg. sancta. aytos is holy, consecrated, but dyvds
is pure, untouched of evil, undefiled.
2 npoatpiXrj. Vg. amabi/ia. Alone here in the New Tes
tament. Cf. Sir. 4:7; 20: 13.
3 eixpijpa. Vg. bona fames.
4 " Was einen guten Klang hat " (Lipsius).
6 dperrj. Virtus (Vg.).
6 Cf. Deissmann, " Bible Studies," pp. 90 ff.

242 PAUL'S JOY IN CHRIST
God (I Pet. 2:9; 2 Pet. 1 : 3) and treats it as a
Christian grace (2 Pet. 1 : 4). Paul says : " Quit you
like men,' be strong" (1 Cor. 16: 13). Christianity
does appeal to the elemental virtues in young man
hood (cf. I John 2:13 f.), the sense of the heroic, the
nobility of service for others. It has taken over this
heathen virtue and applied it to a higher cause.
" Praise " 2 is the moral approbation from the practice
of virtue (cf. I Cor. 1 3). Put your mind 3 on these
things just mentioned. It is not the mere flash of
thought like the flitting of a sparrow, but deliberate
and prolonged contemplation as if one is weighing a
mathematical problem. Reckon up the pros and
cons of the moral values in life. Too many fail just
here. They do not give Christ worthy consideration.
Make your mind move in the realm of elevated
thoughts. High thinking is essential to holy living.
We must let Christ control our thoughts, " casting
down imaginations and every high thing that is ex
alted against the knowledge of God, and bringing
every thought into captivity to the obedience of
Christ " (2 Cor. 10 : 5).
7. High Endeavour (verse 9).
" These do." 4 These practice as a habit. These
put into practice and keep on doing them. Noble
1 dvSplZeaBe. 2 enatvos. Vg. laus disciplina.
8 XoyiZeaBe. Vg. cogitate. Present (linear action) tense.
4 raura npdaaere. Linear present. Sometimes distin
guished from notetv to accomplish. Vg. haec agite.

THE GARRISON OF PEACE 243
ideals will come to naught unless translated into
deeds. Performance surpasses mere preaching. The
physician must practice his theories and heal himself.
So Paul turns from generalities to particulars.1 Paul
has given above proper subjects for meditation. He
now presents a proper line of action (Lightfoot). It
is now a scheme of duties (Vincent), not a list of
mottoes. It is not necessary to say with Ellicott
that Paul has precisely the same ideas in mind in
verse 9 as in verse 8, but certainly the general out
line is the same. Paul urges that the Philippians
transmute aspiration into actuality, profession into
performance. He even claims that he has given them
a suitable example for their imitation. The expo
nents of so-called " New Thought " at least have
grasped the truth of the relation between thought and
life. Paul was a practical idealist, a pragmatist in the
best sense of that term. He gave them proper pre
cepts similar to the list in verse 8 : " The things
which ye both learned and received." 2 They had
taken their lesson well from Paul as the transmitter.
Paul had also given them the concrete expression of
abstract truth : " and heard and saw in me." 3 They
knew his life among them which was an open book
to them. This is the Bible that the world eagerly
1 " Facit transitionem a generalibus ad Paulina " (Bengel).
2 a kal ipdBere kal napeXdftere. Vg. quee et didicistis, et
accepistis. 3 kal rjkouaare kal elSere iv epoi. Vg. et audistis, et vi-
distis in me.

244 PAUL'S JOY IN CHRIST
reads, the epistle that is known and read of all men,
the life of Christ in God's people. There is no es
cape from it. Paul humbly points to his life in Christ
as an aid to the Philippians in following after the
great ideals set before them, " And the God of peace
shall be with you." ' This is proper preparedness to
make peace with God by surrender to His will and
then to find peace and power in God through Christ.
1 kal d Beds tj?9 elprjvrjs earai peff bpwv. Vg. Deus pads
erit vobiscum. For this phrase (God of peace) see also Rom.
15:33; 16: 20; 1 Thess. 5 : 23 ; Heb. 13 : 20.

XI
THE SECRET OF HAPPINESS
(4 : 10-23)
THIS Epistle is not long, but it is very rich
in thought and fertile in suggestion. There
seems little order save the introduction, the
body of the Epistle, and the close, but Paul has an
orderly method in his own mind in spite of the ap
parently easy and incidental way in which he goes
on his way.
1. Delicate Appreciation (verse 10).
" But I rejoice in the Lord greatly," ' Paul adds
with no apology for his repeated expression of joy
in the Lord, great 2 joy this time, " that now at length
ye have revived your thought for me." 3 Paul had
indeed alluded to the generosity of the Philippians in
the gift which Epaphroditus had brought (1:5, 7;
2 : 30), but he had not formally thanked them for
their kindness. He seemed about to forget it in his
1 ixdprjv 8e ev kuplw peydXws. The epistolary aorist
(Robertson, " Grammar," p. 845). " The Se arrests a sub
ject which is in danger of escaping " (Lightfoot).
2 Polycarp ad Phil. i. has auvexdpijv bpiv peydXws iv Kupitp
¦fjpwv 'IrjOOU Xpiorou.
3 8rt rj8r) nork dve&dXere rd bnip ipob eppovelv.
245

246 PAUL'S JOY IN CHRIST
eager discussion of other things and so he checked
himself before it was too late. They had sent the
gift in the Lord and he had received it in the Lord
and he now is grateful in the Lord. Kennedy thinks
that Paul here discusses his attitude towards the gift
of the Philippians because of the base slanders about
him elsewhere. The " cloak of covetousness " was a
phrase flung at him in Thessalonica that stuck and
hurt this proud and sensitive man (1 Thess. 2 : 5).
It is an old canard that preachers preach for money.
If so, very few ever get the object of their ambition.
Paul defended his right to full pay for his preaching
( 1 Cor. 9:3-18; Gal. 6 : 6), but because of the foolish
misrepresentations of his work in Corinth he made the
gospel message there without charge. Some even
criticized him for this refusal to receive pay, but Paul
continued to preach the Gospel for naught in Corinth
to cut off occasion from those who desire occasion
(2 Cor. 11:8-12). He even " robbed other churches "
to do this thing. But even so he did not escape, for
he was accused of using Titus to raise a fund for
himself under pretense of getting money for the poor
saints in Jerusalem (2 Cor. 12: 16-18). It is a hu
miliating experience for a preacher to have to make
public appeal for his own support. Paul refused to
stoop to that level and worked with his own hands
(1 Thess. 2:9; Acts 20: 33 f.) in order to be inde
pendent of those who were so ready to impute wrong
motives to him. He rejoiced in the church at Phi-

THE SECRET OF HAPPINESS 247
lippi because they trusted him and understood him.
They gladly and frequently made contributions for
the support of his work elsewhere. For some time
the Philippians had not remembered Paul in this
way. He had been a prisoner in Caesarea for over
two years. Then came the voyage and shipwreck
and the imprisonment in Rome. A considerable in
terval had elapsed since the last time (cf. 2 Cor. 11:9)
before Epaphroditus came. It has seemed long
(" now at length ") to Paul as he looked back over it
all. The coming of Epaphroditus seemed like a
genuine revival of interest on the part of the Philip
pians. It was like old times to hear from them again
in this way. " Ye let your thought of me sprout up '
now once again " like a plant in spring (the miracle
of spring !). Their thought of Paul had blossomed
again like the first crocuses of spring. Like a bunch
of roses their gift spoke volumes. It was sweet to
Paul to be remembered again by his old friends in
his hour of trial. People sometimes take the pastor
too much as a matter of course. It did my soul
good one day to hear a deacon say of his pastor :
" He is worth his weight in gold." I told the pastor
what the deacon had said and it cheered him greatly.
But Paul's delicate nature shrinks from the impli
cation that they had really forgotten him. " Wherein
ye did indeed take thought, but ye lacked oppor-
1 dveBdXSre. Rare second aorist form and probably transi
tive as in Ezek. 17: 24. Ingressive aorist.

248 PAUL'S JOY IN CHRIST
tunity." * Paul's sensitive concern makes him with
draw the implied rebuke for their apparent neglect.
They may not have known always where he was or
they may have had no messenger till Epaphroditus
came. The word for " lacked opportunity " could
mean " lacked means." Expression of thanks is
often embarrassing, but Paul keeps his poise and
misses the pitfalls.
2. Manly Independence (verses na, 17").
Paul is not free from fear about being misunder
stood on the subject of money. It is in truth a
thorny problem. He has set straight his appre
ciation of the continued interest and love of the
Philippians. But he shrinks again from the fear
that they will think that he is hinting for future
favours. " Not that I speak in respect of want." 2
He repeats the same caveat in verse I7a: " Not that
I seek for the gift." 3 Paul does not wish his joy
at this fresh proof of their love to be understood
as mere satisfaction at relief from want or begging
for a repetition of like generosity. He is not sug-
1 i(p ij> kal itppoveire, ykatpelaBe Si. The imperfects pic
ture the state of mind of the Philippians. Liddell and Scott
give only one instance (Diod. Siculus) of oJeaipiw. Moulton
& Milligan's " Vocabulary " gives no instance in the papyri
and inscriptions, but does give aKaipws and dkaipia. Eb-
kaipiw in sense of favourable opportunity occurs in the papyri.
2 Obx °Tt £a&' baripijatv Xiyw. Cf. 3:12 for similar use
of obx ^Tl t0 guard against misapprehension. The Vg. has
non quasi propter penuriam dico.
3 Obx ^'T( intZrjrw rd Sdpa. Note the force of int.

THE SECRET OF HAPPINESS 249
gesting that they do it again. Many another
preacher has had similar emotions as he expresses
appreciation of the kindnesses received at the hands
of friends. Paul is sensitive on the point of his
financial independence. He vindicated his right to
adequate remuneration for his work in Corinth, as we
have seen (1 Cor. 9 : 6-20), but all the same he would
not allow them to pay him because of their suspicion
and perversion of his conduct. So he toiled on at
his trade of tent-making and supported himself in the
main, though he did accept the gifts from the Phi
lippians. Many of the pioneer American preachers
were confronted with precisely this situation. In
order to preach at all they had to support them
selves. Usually the pioneer preacher had a farm.
Sometimes he was a merchant, a lawyer, or a phy
sician. All honour to the courageous men who met
abnormal conditions and knew how to preach Christ
in spite of ignorance and prejudice. We are not yet
past this mistreatment of preachers who are paid in
most cases a pitiful salary and are not allowed to
splice it out by secular business. If preachers do not
live well on a pittance, they are considered poor
business men. If they do make some money, they
are charged with being fond of filthy lucre, as, alas,
is sometimes true. But the modern minister must
keep out of debt, pay his bills promptly, make a good
appearance and so dress well, entertain largely, edu
cate his children, lead his church in beneficence, and

250 PAUL'S JOY IN CHRIST
save some money for old age when no church wants
his services. It is a vicious circle and leads too often
to debt and loss of financial standing and almost
of self-respect. The whole business cheapens the
preacher. Paul felt it all keenly. It rankled in his
breast. He would be manly and self-reliant. He
would be independent and stand on his own feet. It
is openly charged to-day against the ministry that
they are often afraid to speak out against crying evils
(like the liquor business, the divorce evil, the wrongs
done to labouring men), because the preacher's salary
is largely paid by men guilty of some of these social
sins. It is probably sometimes true, but the great
mass of modern preachers are loyal to their ideals
and risk all for their message. Pay the preacher a
decent salary.
3. Learning the Secret (verses nb, 12).
The ministry has its limitations. They are the
limits of efficiency and service also. It is no hfe
of self-indulgent affluence. Many things must be
given up. Happy is the man who learns this lesson
soon. Paul had learned the joy of doing without.
" For I have learned, in whatsoever state I am,
therein to be content." ' Paul had to learn it for
himself2 as we all do. He still knows 3 his lesson.
1 iyib ydp epaBov ev ois elpl abrdpkrjs eivai.
5 Note emphasis of iyib yap.
3 epaBov is aorist indicative, but a timeless aorist. It is the
constative aorist and sums up all the life of Paul as one experi
ence. Cf. Robertson, "Grammar," pp. 831-834.

THE SECRET OF HAPPINESS 25 1
" The tuition has extended over his whole experience
up to the present " (Vincent). It is now his blessed
possession and helps to explain his sense of manly
independence. One can be too complacent for any
use and lack ambition. One can be content only
when he has reached the goal of his desires. Happy
is the man who keeps the golden mean, who is not
slothful, who is not resentful. There is a holy dis
content. The Stoics made a good deal out of the
virtue of self-sufficiency or independence of external
circumstances.' They held that a man should be
sufficient in and unto himself in all things. When
asked who was the wealthiest, Socrates said : " He
who is content with least, for self-sufficiency is
nature's wealth" (Stob. Flor. v. 43). Plato (Tim.
33 D) held that a being who was self-sufficient was
far superior to one that lacked anything.2 But,
though Paul uses the Stoic word, he has more than
the Stoic idea. He expressly disclaims this mere
self-sufficiency : " Not that we are sufficient of our
selves, to account anything as from ourselves ; but
our sufficiency is from God " (2 Cor. 3 : 5). " And
1 This is the true meaning of abrdpkrjs (abrds and dpKiw).
So Marcus Aurelius i. 16 rd aurapkes iv navri. Seneca to
Gallio De Vita Beata 6 Beatus est prassentibus, quasliacunque
sunt, contentus.
2 Cf. also Repub. 369 B. The papyri naturally give no
examples of this philosophic use of abrdp/zrjs. Sharp quotes
Epictetus (" Epictetus and the New Testament," p. 1 24) :
" Rejoice in what you have and be content (dydna) with
those things for which it is the season."

252 PAUL'S JOY IN CHRIST
God is able to make all grace abound unto you ; that
ye, having always all sufficiency in everything, may
abound unto every good work " (2 Cor. 9 : 8). Paul's
sufficiency is in Christ (Phil. 4:13) who makes a new
self out of the old. Christ in Paul is the secret. It
is godliness with contentment that is great gain
(1 Tim. 6 : 6) over Stoicism and the so-called Chris
tian Science of to-day which ignores and denies the
facts of life. Paul is fully aware of the state in which
he is, but he has learned how to rise above circum
stance and environment and to be superior to these
external matters. It is easy enough to be content
somewhere else and in a different set of circum
stances. But, caught in the net of evil chance, what
is one to do, driven on by the Sturm und Drang
of things ? The problem with us all is precisely how
to find content in the midst of things that ought to
be changed. We should change what ought to be
changed and can be changed for the better. What
cannot be cured has to be endured. Do it with a smil
ing face. This is the lesson learned by Paul. This is
the secret of a happy life. Kennedy quotes Boswell's
" Johnson " (Globe ed., p. 35 1) : " Dr. Johnson talked
with approbation of one who had attained to the state
of the philosophical wise man, that is, to have no want
of anything. ' Then, sir,' said I, ' the savage is a wise
man.' ' Sir,' said he, ' I do not mean simply being
without, — but not having a want.' "
" I know how to be abased, and I know also how

THE SECRET OF HAPPINESS 253
to abound." ' Some people can stand adversity who
are ruined by prosperity. Poverty imposes a certain
restraint that is swept away by the flood-tide of
riches. Some are happy with plenty and grow bit
ter in spirit when want knocks at the door. Some
wealthy men give most of their money away in order
to save their sons from the peril of money. The
discipline of life is worth more than ease to make a
man that is worth while. " Give me neither poverty
nor riches." Yes, but life does not flow in such a
placid stream as that. Drouth follows flood. The
Nile runs low (Diod. i. 36) and the water has to be
conserved by irrigation now as of old. One must
learn how to endure either famine or plenty, the lean
years and the fat. The pendulum swings back and
forth. Poise of character must keep us steady when
either extreme comes. " Or did I commit a sin in
abasing myself that ye might be exalted ?" Paul
asks the Corinthians with keen irony (2 Cor. 1 1 : 7).2
" In everything and in all things have I learned the
secret." 3 Paul uses the particular and the general
in an effort to cover completely the whole of life's
varied experiences. " In every way have we made
1 dlSa kal ranetvobaBat, olSa kal neptaaebetv. " The one
kal must be correlative to the other " (Kennedy). Cf. Robert
son, " Grammar," pp. 1 180 f.
2 Here btpobv is the antithesis of raneivouv as is usual, but in
Phil. 4 : 12 it is neptaaebetv.
8 ev navrl kal iv ndatv pepbrjpat. In Allem und Jedem.
Vg. wrongly translates ubique et in omnibus institutus sum.

254 PAUL'S JOY IN CHRIST
this manifest unto you in all things " (2 Cor. 1 1 : 6).
The word for learning the secret ' here means " I
have been initiated " or " I possess the secret." It
was used of initiation into the Eleusinian mysteries.2
Our very word mystery3 is this Greek word. The
Mithraists also used it for their secret rites. Paul
takes the word and employs it of the mystic initia
tion into the life in Christ which makes him superior
to all the accidents that come and go. " The
secret of the Lord is with them that fear him " (Ps.
25 : 14). The wisdom of Solomon (8 : 4) speaks of
our being initiated into the knowledge of God.4 Ig
natius 5 speaks of those who are " co-mystics with
Paul the sanctified." The initiate kept his secret.
Paul gloried in the mystery of God (Christ) in whom
all the treasures of knowledge are hidden (Col. 2 : 2 f. ;
cf. also 1 : 26 f.). The baptized Christian came to be
called the initiated one. Paul had his initiation into
the mystery of happiness in the ups and downs of
his life for Christ in the Roman world. " Both to be
filled and to be hungry," 6 says Paul, both to have
plenty like a horse with plenty of fodder or grass
and to be hungry with no grass at all. " Both to
1 pepbrjpat from poiw to close or shut (cf. mutus, mute) is
the present perfect passive.
2 Cf. Herod, ii. 51; Plato, Gorg. 497 C. ; Aristoph. Pint.
846; Plut. Mor. p. 795 E. 8 poarrjptov.
4 pbarts ydp iariv rrjs rou Beob imarrjprjs.
6 Eph. XII. IlabXou auppbarat too jjytaapivoo.
6 kal x«prdZeaBat kal netvdv.

THE SECRET OF HAPPINESS 255
abound and to be in want," ' he concludes, both to
overflow like a river and be dry like a desert. Alas,
how familiar the second word is to many preachers
who know what it is to be behind in one's accounts
with nothing in the bank to draw on. To be in want
and have no way to supply the necessary demands
of life is a tragedy. One can see the pretty things in
the stores and pass them by, the new books in the
shops and let them go. But it is hard to see one's
own family suffer for food and raiment and fuel.
Paul had learned how to do without many things,
not even to want them, and yet to be happy. He
had all in Christ and abounded.
4. Paul's Dynamo (verse 13).
In dodging this and that misapprehension Paul
has avowed his independence of material comforts.
It is not a new attitude for Paul: He has long come
to feel that the unseen, not the seen, is the proper
goal of endeavour (2 Cor. 4: 17 f.). " I can do all
things in him that strengtheneth me." 2 Paul feels
able not only to do what he had said in verse 12, but
also to meet all demands of a similar nature. It is
sublime egotism surely. But is that all ? Is it true ?
" I have strength for all things," 3 he means. This
1 kal neptaaebetv kal barepeiadat.
2 ndvra laxbw ev rw ivSovapobvri pe. Vg. has Omnia possum
in eo, qui me confortat.
3 Cf. Jas. 5:16. noXb laxuet. Cf. also Gal. 5:6. The
accusative is due to the verb and is not adverbial. Abvapts
is manifested in iai/bs.

256 PAUL'S JOY IN CHRIST
strength resides in ' Christ who furnishes the power
for the exercise of this spiritual prowess. Christ
" empowers " 2 Paul, surcharges him with energy.
Christ is Paul's dynamo potential and actual. Christ
" infuses strength " (Vincent) into Paul and hence he
has it in all abundance. Paul uses this great word
elsewhere also of Christ's relation to him. " I thank
him that enabled3 me, Christ Jesus our Lord"
(i Tim. 1 : 12). " But the Lord stood by me, and
strengthened me"4 (2 Tim. 4: 17). Paul has spir
itual power for life because Christ is his life. " Be
strong in the Lord " s (Eph. 6 : 10). This power is
accessible to all who will yield themselves to Christ,
who unreservedly place themselves at the service of
Jesus, who make the full surrender to God. So then
it is not an idle boast that Paul is making. It is no
boast at all. He does not mean that he always has
his way, Far from it. He has learned to do without
his way and to find his joy in God's way so that no
one can rob him of this joy in Christ. Men can kill
him, but they cannot deprive him of the love and the
power of Christ in his life (Rom. 8 : 35-39). Paul
leads the victorious life because he lets Christ reign
and rule in his heart. The power of Christ in Paul
is not for the gratification of Paul's whims, but for
1 iv here is more than the so-called instrumental use.
2 evSuvapdw is a rare word. It occurs in Judg. 6 : 34
(Codex A) nvebpa Beou iveSuvdpwaev rov reSecov.
3 rip ivSuvapwaavri pe.
4 iveSuvdpwaiv pe. 6 ivSuvapobaBe iv kuptw.

THE SECRET OF HAPPINESS 257
the carrying out of Christ's will. In a real sense
therefore the Christian is a reproduction of Christ.
A small dynamo can retain its energy if continually
replenished. Christians themselves are spiritual
dynamos, but they must be in constant touch with
the source of life and energy. Ignatius ' said : " I
undergo all things, since he himself strengthens me
who is perfect man." The constant inflow of power
from Christ allows Paul to be a continuous supply of
energy for others.
5. Courteous Thanks (verses 14-18).
Once more Paul catches himself before he creates
the impression that he does not really care for the
gift of the Philippians. He is independent and self-
reliant and able to meet every emergency by the
grace and power of Jesus Christ. But this does not
mean that he does not suffer privation and affliction.
It is not " thankless thanks " as Holsten argues.
" Howbeit ye did well that ye had fellowship with
my affliction."2 The gift was not superfluous for
Paul was still a prisoner and in affliction. He as-
1 Smyrn. IV. ndvra unopivw, abrob pe ivSovapouvros rob
reXeiou dvBpoinou.
2 nXrjv KaXws inoirjaare aovkoivwvrjaavris poo rjj BXitpet.
On nXijv see 1:18; 3 : 16. For this idiomatic use of KaXws
and the participle see Acts 10:33; 2 Pet. 1:19; 3 John 6.
For eb see Acts 15 : 29. It is the supplementary participle.
Robertson, " Grammar," p. 1 121. Hort. on 1 Pet. 2:12
says that kaXds " denotes that kind of goodness which is at
once seen to be good."

258 PAUL'S JOY IN CHRIST
serted his independence as the rule of his whole life
in Christ, not as a reflection on the generosity of the
Philippians. So Paul's appreciation is hearty and
sincere and not ironical. The Philippians had made
common cause ' with Paul in his long imprisonment
and this fact Paul would never forget. They " went
shares " with Paul (Lightfoot on Gal. 6 : 6). Vincent
quotes Ben Johnson's use of " communicate " in the
old sense of " share," " thousands that communicate
our loss."
Paul gives the Philippians their crown of glory as
the first of the apostolic churches to rise to the full
height of complete cooperation in the missionary
enterprise. The church at Jerusalem had a powerful
Pharisaic element in it, the Judaizers (" they that
were of the circumcision "), who arraigned Peter for
preaching to and associating with Cornelius (Acts
ii : 1-18) and who challenged the missionary propa
ganda of Paul and Barnabas among the Gentiles
(Acts 15 : 1-35). In Antioch itself Barnabas and
Saul won sympathy, but no financial support (Acts
1 3 and 14), a great advance on Jerusalem. But it
was the Philippians who first made contributions to
the support of Paul in his great work. " And ye
yourselves also know, ye Philippians." 2 Ye men of
1 aovkoivwvrjaavres. Paul makes abundant use of com
pounds with abv like the koivrj generally, in spite of its rarity
as a preposition. Cf. Robertson, " Grammar," pp. 6268".
2 olSare Se kal upels, QiXtnnrjatot. Cf. I Thess. 2:1.

THE SECRET OF HAPPINESS 259
Philippi know this as well as I, Paul explains. It
was no secret. " In the beginning of the gospel,
when I departed from Macedonia, no church had
fellowship with me in the matter of giving and re
ceiving but ye only." x Paul is not apologizing for a
disappointment in the later cessation of their gifts,
but enlarging the scope of his appreciation. The
rather he praises them in that they had opened an
account with Paul, a credit and debit page, " in the
matter of giving and receiving." This is a common
expression for pecuniary transactions (Sir. 41 : 19;
42 : 7 ; Epictetus ii. : 9 ; Hermas Mand. v. 2). The
" beginning of the gospel " refers evidently to the
early stage of the work in Macedonia about ten
years before this letter, not the origin of the gospel
work in Palestine. We know precisely then that the
Philippians helped Paul while he was in Corinth (cf.
2 Cor. 11:8 f). But he here shows that even while
in Macedonia the church at Philippi had helped Paul.
" For even in Thessalonica ye sent once and again
unto my need." 2 Paul had left Timothy in Philippi
when he and Silas left (Acts 16:40; 17 : 4), but he
was in Bercea with Silas when Paul went on to
1 on iv dpxrj rob ebayyeXiou, ore igrjXBov dnd MakeSovias,
obSepia pot ikkXrjaia ikoivdivrjaev els Xdyov Sdaews kal
Xrjpipews el pr) upels pdvot. The papyri give Xdyos in sense
of" account " as els Xdyov Ipartapob on account of clothing.
P. Oxy. 275*' a. d. 66.
2 Sri Kal iv BeaaaXovirerj Kal anag kal Sis els rrjv xpeiav
pou iniptpare. Cf. I Thess. 2 : 18 for ana? kal 8ls.

260 PAUL'S JOY IN CHRIST
Athens (Acts 17:14^. Probably Timothy had
brought gifts, but even in Thessalonica they had
sent contributions more than once. They kept it up
after Paul went to Corinth as we have seen (2 Cor.
11:8 {.), though Thessalonica and Bercea may now
have joined with Philippi in the gifts to Paul since
Paul speaks of " other churches " (2 Cor. 1 1 : 8).
Timothy and Silas may have brought gifts from, all
these churches when they came to Corinth (cf. Acts
18:5). " Not only on my departure, but even before
I departed you were mindful of my necessities "
(Vincent). " Not that I seek for the gift." " Again the
Apostle's nervous anxiety to clear himself inter
poses" (Lightfoot). He is not hinting for more
gifts. They must excuse him for saying that again
(4 : 1 1). " But I seek for the fruit that increaseth to
your account." ' It is not the gift so much as the
giving that has brought joy to Paul's heart (Ken
nedy). A raven could bring a gift as to Elijah. But
the real " interest " 2 on their investment is the spir
itual fruit that comes to them. This is the real credit
side of the ledger. " It is more blessed to give than
to receive " as Jesus said (Acts 20 : 35). The way to
lay up treasure in heaven is to give it away while on

1 dXXd intZrjrw rdv kapndv ruv nXeovdZovra els Xdyov bpwv.
Cf. 2 Cor. 9 : 6.
1 Chrysostom explains all these terms here by the money-
market. He says : d kapnds ikeivots rikrerat.

THE SECRET OF HAPPINESS 261
earth. " Ye have your fruit unto sanctification, and
the end eternal life " (Rom. 6 : 22). It is literally true
that we only save what we give. It is also true that
without giving we cannot grow in grace as we ought.
If the Gospel could be preached to the world free of
all cost, it would be a misfortune to the churches for
they would be denied this spiritual growth that comes
from hearty giving to the Lord's cause.
" But I have all things, and abound." ' " I have
the receipt in full." Deissmann 2 finds " countless in
stances " of the verb in the ostraca and papyri in the
sense of receipt in full. Paul can give them this re
ceipt in full for their gifts. He overflows with their
love. He has more than he could desire. " Who is
rich ? He that is contented with his lot " (C. Taylor,
" Sayings of Jewish Fathers," p. 64). " I am filled,
having received from Epaphroditus the things from
you." 3 Paul can stand no more for the present, so
bountifully have the Philippians supplied his needs.
In giving to Paul they have given unto God, " an
odour of a sweet smell, a sacrifice acceptable, well-
pleasing unto God." 4 Their gift is like the fragrance
1 dnixw 8e ndvra kal neptaaebw.
2 " Light from the Ancient East," p. no. Like dnixwv
napd aoo riXes(os) int^ivoo (ostracon), dnixw nap' bpwv rdv
<pdpov (Fayiim Pap. a. d. 57). Cf. Matt. 6:2. It is the
aoristic present. Cf. Robertson, " Grammar," pp. 864-870.
3 nenXrjpwpat Segdpevos napd ,Ena<ppoSiroo rd nap' bpwv.
Note tense of nenXrjpwpat (state of completion), full satisfac
tion. 4 daprjv euwSias, Buaiav SeKr-qv, euapearbv rji Bef.

262 PAUL'S JOY IN CHRIST
of sweet incense (cf. Eph. 5 : 2). The figure is very
common of the sacrifices in the Old Testament (Gen.
8:21; Ex. 29 : 18). The gift is a spiritual sacrifice.
They were not actually buying grace, but they
pleased God with this proof of their love and loyalty
(cf. Rom. 12 : 1 f. ; Heb. 13:16; 1 Pet. 2 : 5). Surely
Paul has given golden words for the loving tokens
from the Philippians.
6. Riches in Glory (verses i9f.).
Paul adds God's blessing with all his heart and
with full confidence. " God's treatment of them cor
responds to their treatment of Paul " (Kennedy).
" And my God shall supply every need of yours." '
You have filled my cup to overflowing 2 (verse 18).
God shall fill3 yours to the brim and over. Paul
says " my God " because he had tested and tried
God as his own Protector and Father. He has not
forgotten me, and He will not forget you. There is
implied also God's " practical approval " (Vincent)
of the conduct of the Philippians towards Paul. But,
just as Paul had received his highest blessing in his
independence of his environment, so the Philippians
will receive blessings from God " according to his
riches in glory in Christ Jesus." 4 God has unlimited
resources and unbounded love. The measure3 of His
beneficence is " the riches in glory in Christ Jesus,"
1 d Se Beds pou nXrjptboet ndaav xpsiav bpwv.
2 nenXrjpwpat. 3 nXrjpwaei.
4 Kard rd nXouros abrob iv Sd^rj iv Xptarqi 'Irjaou. 6kard.

THE SECRET OF HAPPINESS 263
" the unsearchable riches of Christ " ' (Eph. 3 : 8),
the " unspeakable gift " 2 (2 Cor. 9:15). God's bless
ing will be both temporal and spiritual, but the weight
of glory of the spiritual far surpasses the light afflic
tion of the present (2 Cor. 4 : 17). The Philippians
had not done what they did as a matter of spiritual
barter with God. Paul does not take it so. The dig
nity and delicacy of his words here are above all praise.
He expresses his own independence without harshness
while he exhibits the utmost courtesy and gratitude
towards his benefactors for this fresh expression of their
love. Blessings on those who have done so many
kindnesses to ministers of Christ. They gave the cup
of cold water in the name of a disciple and it did not
escape the eye of Christ. The preacher has to learn
to fix his eye upon the spiritual values in life as his
chief reward (2 Cor. 4: 18). The riches in glory in
Christ are the real wealth of the world after all and
this treasure is offered to all disciples of Jesus who do
the work of Christ in the spirit of Christ. " Now unto
our God and Father be the glory for ever and ever.
Amen." This is a suitable doxology. " The glory " 3
belongs to God as our Father. Let us freely give it
to Him. The word is used in the Septuagint for the
glory of the Shekinah or Presence of God. Peter,
James, and John saw Jesus bathed in this glory on
the mount of transfiguration. Our glory in the end
1 rd dveSixviaarov nXobros rob xptarob.
2 rrj avekbayyrjrw abrob Swpea. 8 1) 8d%a.

264 PAUL'S JOY IN CHRIST
of the day will be to see Jesus crowned King of kings
and Lord of lords. That will be glory for us.
7. Paul's Farewell (verses 21-23).
The time has come for Paul to say good-bye to the
Philippians. The Epistle is after all very brief, but
rich in thought. He may have written these last
words with his own hand (cf. Gal. 6 : 1 1 ; 2 Thess.
3 : 17). The Epistle was probably read to the
whole church. " Salute every saint in Christ." '
The humblest man or woman who loves Christ has
a claim on Paul's love. By " saint," as we have
already seen, Paul does not mean the " professional "
saint who prates of his piety which nobody else can
recognize, nor does he mean the best of the Chris
tians in Philippi. He includes all true disciples of
Christ. Saint is the inclusive name for followers
of Jesus with the obligation to holiness involved in
the name. " The brethren that are with me salute
you." 2 Those Roman Christians who helped Paul
in his work3 are here described as well as his per
sonal companions and fellow-travellers. " All the
saints salute you." 4 Here the whole Roman brother
hood is included. " Especially they that are of Caesar's
household." 6 Caesar's personal family is not meant,
1 dandaaaBe ndvra aytov iv Xptarw 'Itjaob.
2 dandZovnat upas ol abv ipoi dSeXipoi.
3 McGiffert, " Apostolic Age," p. 397.
4 dandZovrat bpds ndvres ol aytot.
6 pdXtara Se ol ik rrjs Kaiaapos olkias. Vg. maxime
autem, qui de Casaris domo sunt.

THE SECRET OF HAPPINESS 265
but the great imperial establishment which was very
extensive, including slaves, freedmen, household serv
ants, dependents, and retainers of various kinds.'
Some of the praetorian guard may have been in
cluded (Phil. 1 : 13). Many of the emperor's serv
ants came from the east and some of these could very
well be Christians (cf. Rom. 16) even before Paul came
to Rome and all the more so now. Sanday and
Headlam on Romans show that many of the names
in Romans 16 occur in the Corpus of Latin Inscrip
tions as members of the imperial household. Evi
dently Christ has come near to Caesar in Rome.
Christ is challenging Caesar in his own home. These
Christian slaves can do something to leaven the lump
even there. We do not know why Paul puts in
" especially." Some of this number may have come
originally from Philippi or may have been known to
some of the Philippians. " The grace of the Lord
Jesus Christ be with your spirit." 2 This is Paul's
last word and one of his favourite benedictions (cf.
Phile. 25 ; Gal. 6: 18). Paul's emphasis is on grace,
grace from the Lord Jesus Christ, Son of God and
Son of man, grace that ennobles and enriches the
human spirit as the abode of God's Spirit.
1 Cf. Lanciani, " Ancient Rome in the Light of Recent Ex
cavations," pp. 1 28 ff. See also Lightfoot's Comm. on Phi
lippians. 2 9 Xdpts rob Kupioo 'Irjaob Xptarob perd rob nvebparos
bpwv.

Some Important Books on Philippians
Alford, The Greek Testament. Vol. II. 1861.
Baskerville, Side-Lights on the Epistle to the Philippians.
1914.
Beet, A Commentary on St. Paul's Epistles to the Ephe
sians, Philippians, and to Colossians and to Philemon.
1891.
Bell and Lunsford, Epistle to the Philippians (Sou. Bapt.
Conv. Commentaries. 1917.
Bengel, Gnomon Novi Testamenti. Ed. of Steudel. 1855.
Calvin. 1539.
Chrysostom, Migne's Patrologia. 1863.
Dibelius, Lietzmann's Handbuch zum Neuen Testament.
1911.
Drummond, J., International Handbooks to New Testa
ment. 1899.
Eadie, A Commentary on the Greek Text of the Epistle of
Paul to the Philippians. 2d ed. 1884.
Ellicott, A Critical and Exegetical Commentary on St.
Paul's Epistles to the Philippians, Colossians, and
Philemon. 5th ed. 1888.
Ewald, P., Zahn Kommentar. 1908.
Gwynn, Speaker's Commentary. 1889.
Haupt, Meyer Kommentar. 8th ed. 1902.
Johnstone, The Philippian Gospel or Pauline Ideals. 1904.
Jowett, J. H., The High Calling. 1909.
Kennedy, H. A. A., Expositor's Greek Testament. 1903.
Klopper, Der Brief an die Philipper. 1893.
Lightfoot, St. Paul's Epistle to the Philippians. 9th ed.
1891. 266

IMPORTANT BOOKS ON PHILIPPIANS 267
Lipsius, Holtzmann's Hand-Commentar. 2d ed. 1893.
Lumby, Schaff 's Popular Commentary. 1882.
Martin, New Century Bible.
Moule, Cambridge Greek Testament. 1897.
Moule, Cambridge Bible for Schools.
Moule, Philippian Studies. 1897.
Rainy, Expositor's Bible. 1899.
Rilliet, Commentaire sur I'Epitre de I'Apotre Paul aux
Philippiens. 1841.
Smith, R. R., The Epistle of St. Paul's First Trial. 1899.
Soden, H. von, Der Brief des Apostels Paulus an die Phi-
lipper. 2d ed. 1906.
Theodore of Mopsuestia. Ed. of Swete. 1880.
Vaughan, C. J. 1882.
Vincent, International Critical Commentary. 1897.
Weiss, B., Der Philipper-brief ausgesetzt und die Ge-
schichte seiner Auslegung Kritisch dargestellt. 1859.
Wohlenberg, Strack-Zceckler's Kurzgefasst. Comm. 1895.
Yorke, The Law of the Spirit.

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