4 Though I might also haveing the church; touching the confidence in the flesh. If any righteousness which is in the other man thinketh that he hath law, blameless. whereof he might trust in the flesh, I more: 5 Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; as touching the law, a Pharisee; 6 Concerning zeal, persecut 4. I might have confidence in the flesh. Paul could not be accused of undervaluing ceremonial righteousness because he was destitute of it. On the contrary, if any one might justly boast of this kind of righteousness, he might boast even more, as he shows in ver. 5, 6. See 2 Cor. xi. 22-27. 5. Circumcised the eighth day. Precisely as the ritual law required. Gen. xvii. 12. Of the stock of Israel. Not a proselyte, but a lineal descendant from Abraham, through Isaac and Jacob, or Israel. Of the tribe of Benjamin. A member of a tribe which never revolted; a tribe having peculiar honor among the Jews. A Hebrew of the Hebrews. "This is the Hebrew mode of expressing the superlative degree; and the idea is, that Paul enjoyed every advantage which could possibly be derived from the fact of being a Hebrew.' - Barnes. See note on 2 Cor. xi. 22. T As touching the law a Pharisee. See notes on Acts xxiii. 6; xxvi. 5. The Pharisees were much more strict and punctilious than the Sadducees in the observance of the law. 7 But what things were gain to me, those I counted loss for Christ. 8 Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss man mentioned in Matt. xix. 20. If any one therefore could be justified by the deeds of the law, Paul would seem to be that man. 7. But what things were gain to me. The outward advantages of birth, education, and conformity to the requisitions of the law, which seemed to be profitable to me, and to exalt me above others. Those I counted loss for Christ. The benefits resulting from these are so much less than the benefits derived from Christ though faith in him, that I regard them comparatively as loss. We are not to understand that conscientious observance of law is actual loss; but man's righteousness is so much less valuable than the righteousness of God, ver. 9, that in the comparison it seems to be a negative quantity. 8. And I count all things but loss. Not only the particular advantages enumerated in ver. 5, 6, but all things whatsoever which might be brought into competition with the grace of God revealed in Jesus Christ. For the excellency of the knowledge, &c. "Literally, because of the supereminence of the knowledge of Christ, i. e., because the knowledge of Christ surpasses all things else."- Conybeare. ¶ For whom I have suffered the loss of all things, &c. The apostle probably refers not so much to the advantages previously enumerated, which he had renounced, &c. as to other sacrifices attending his profession of Christianity. He had lost his social position attained by knowledge and observance of the law; he had lost the opportunity of advancement to posts of honor and profit; he had lost the esteem and respect former 6. Concerning zeal, persecuting the church. He had manifested his zeal for the law by persecuting the Christians, whose doctrines he supposed tended to bring the law into disrepute. See Acts viii. 1, 3; ix. 1; xxvi. 9-11. Touching the righteousness, Brought up at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers," Acts xxii. 3, Paul had carefully observed its precepts, and doubtless felt justified as fully as the young of all things, and do count |ings, being made conformable them but dung, that I may win unto his death; Christ, 11 If by any means I might attain unto the resurrection of 9 And be found in him, not having mine own righteous-the dead. ness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith: 10 That I may know him, and the power of his resurrection, and the fellowship of his suffer ly accorded to him by his nation, and perhaps the friendship of his own family. In all probability, he had also been cast out of the synagogue, or excommunicated, for his heresy. John ix. 22. All these things, howover valuable in themselves, he regarded as refuse in comparison with the advantage of becoming a true disciple of Christ. 12 Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. 13 Brethren, I count not my missioned him to preach. See notes on Acts xx. 24; xxi. 13. 11. I might attain unto the resurrection of the dead. It is evident, from ver. 12, that Paul does not here refer to the literal resurrection into immortal life. That resurrection succeeds the death of the natural body. It would be absurd for a living man to 9. And be found in him. "That assert gravely that he was not yet is, united to him by a living faith." thus raised from the dead, as if there - Barnes. T Not having mine own were any possible doubt of the fact. righteousness, &c. For the distinction Moreover, the apostle always repremade by Paul between human or legal sents the final resurrection of all men righteousness and the righteousness of as fixed in the purpose of God, 1 Cor. God, see notes on Rom. i. 17; x. 3, 4. xv. 22, not as dependent on the exer10. The power of his resurrection. tions of men. He refers here to that "That is, the power exercised in his spiritual resurrection into newness of resurrection, by which we are begot-life, which he mentions Eph. ii. 1, ten to a lively hope of an inheritance and which our Lord describes as the incorruptible, 1 Pet. i. 4, and are as- result of true faith in him, John v. 24. sured of our own resurrection, 2 Cor. See note on Rom. vi. 4. iv. 14; Col. ii. 12; this being that 12. Not as though I had already atknowledge he so earnestly requests for tained, &c. That is, fully attained, as his Ephesians, ch. i. 19, 20, and also is indicated by the equivalent phrase, the power of it, to assure us of our "either were already perfect." Paul justification through faith in him, felt an assurance, and rejoiced in it, Rom. iv. 24, 25, and of our freedom that he had been made a partaker of from condemnation, Rom. viii. 34."- the spiritual resurrection mentioned in Whitby. The fellowship of his suf- the previous verse, yet he was couferings. A willing participation in scious that he had not yet attained such sufferings as Christ endured. perfection; that is, that his resurrecThis was regarded by Paul as an tion or deliverance from the power of evidence of true discipleship. See sin was not yet complete. He gives a note on Rom. viii. 17. Being made vivid description of the struggle beconformable unto his death. Jesus died tween the flesh and the spirit, the old in attestation of his sincerity and truth-man and the new, in Rom. vii. 14–25. fulness, and scaled his testimony in his He hoped for absolute deliverance, but own blood. Paul cherished a similar knew he had not yet attained it; and spirit. He was willing to endure trib- this he followed after, that he might ulation and even death on behalf of enjoy the blessing in its fulness. that gospel which his Master had com13, 14. I count not myself to have self to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, 14 I press toward the mark for the prize of the high calling of God in Christ Jesus. 15 Let us therefore, as many as be perfect, be thus minded: and if in anything ye be otherwise minded, God shall reveal even this unto you. 16 Nevertheless, whereto we have already attained, let us apprehended, &c. Or, "to have laid hold thereon."- Conybeare. Substantially the same idea is repeated here which is expressed in ver. 12. The apostle acknowledges that he has not yet attained perfect or absolute moral purity, and declares his anxiety and intention to reach it, if possible, by the diligent use of all the means which God has placed within his reach. He clothes his ideas in language applicable to the Grecian games, especially the foot-race, as in I Cor. ix. 24-27. Some suppose that by his "high calling" he referred to the apostleship to which he had been called by God, Rom. i. 1; 1 Cor. i. 1; he was willing to sacrifice even his life in the performance of its duties. Acts xx. 24. Or he may be understood in a more general sense, as in Eph. iv. 1, to refer to the "vocation or calling of all disciples to strive for moral purity. 15. As many as be perfect, &c. "Or, rather, those who would be perfect, or who are aiming at perfection. It can hardly be supposed that the apostle would address them as already perfect, when he had just said of himself that he had not attained to that state."Barnes. Be thus minded. Be equally desirous of advancement in moral purity, and a nearer approximation to perfection. Otherwise minded. Allusion is probably had to those who sought perfection through conformity to the ritual law, rather than " through the faith of Christ," ver. 9. ¶ God walk by the same rule, let us mind the same thing. 17 Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample. 18 (For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: 19 Whose end is destruction. whose God is their belly, and whose glory is in their shame, who mind earthly things.) shall reveal, &c. "If any have not yet gotten entirely over his Jewish scruples, let him not be discouraged; God will, by degrees, remove them."- - Gilpin. 16. Walk by the same rule, &c. Although some Christians have grown more rapidly than others "in grace and in the knowledge of our Lord and Saviour Jesus Christ," 2 Pet. iii. 18, yet all should strive together for further advancement, and for a nearer approach to perfection. 17. Be followers together of me, &c. See note on 1 Cor. iv. 16. T Mark them which walk so, &c. Observe and honor those who conduct according to my example. See note on 1 Cor. xvi. 16. 18, 19. For many walk, &c. See notes on Rom. xvi. 17, 18, where the same class of men is described in similar torms. T Whose end is destruction, &c. Reference is probably had to that terrible judgment which was about to befall the Jewish nation. "Their notions and views of religion are all temporal, and their chief aim is at the gratification of their sensual appetites and pleasures; they boast in what they ought to be ashamed of; and, for such irreclaimable prejudices and practices, God will destroy their whole nation with a most exemplary destruction." - Pyle. They shall be destroyed with the Jews in their approaching ruin. 2 Pet. ii. 1.”— Hammond. "The persons meant were men who led 20. For our conversation is in heaven, &c. "The original Toλíтevμa, conversation, signifieth more than can be expressed in one word in our vulgar language. The full meaning is, we look higher than the earth; we set our affection upon the things that are above; we carry ourselves like fellowcitizens of saints; there we live according to the laws of heaven; and here on earth in part enjoy the privileges of the celestial Jerusalem."Assemb. Annot. 21. Who shall change our vile body, &c. "Our body of humiliation." Haweis. That it may be fashioned like unto his glorious body, &c. See 1 Cor. xv. 49. The apostle here refers to the proper "resurrection of the dead," which he discusses at large in 1 Cor. ch. xv. The material or natural body is to be succeeded by the spiritual body, similar to that in which our Lord was clothed when he ascended up on high. The phraseology indicates a change in the character of the body, a glorification of what was before in a state of humiliation, rather than an utter destruction of the natural body and the creation of a new CHAPTER IV. Tdearly beloved and longed HIEREFORE, my brethren for, my joy and crown, so stand fast in the Lord, my dearly beloved. 2 I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord. 3 And I entreat thee also, spiritual body. See note on the resurrection, at the end of the First Epistle to the Corinthians. Subdue all things unto himself. Hence all the benefits of the resurrection may be expected to extend to the whole human family. Their bodies shall be changed, and their hearts be cleansed and softened. See note on 1 Cor. xv. 28. Thus shall they be "the children of God, being the children of the resurrcction." Luke xx. 36. CHAPTER IV. 1. Therefore, &c. This verse might better have been left in the preceding chapter, when the division was made. At least, it has an immediate dependence on the previous discourse; and the faithful brethren, on whom many terms of endearment are lavished, are exhorted to "stand fast in the Lord," confidently believing that in due time they should become subjects of the glorious change mentioned in ch. iii. 21. 2. 1 beseech Euodias, and beseech Syntyche, &c. These persons are not named elsewhere in the New Testament. It would seem that they had been prominent members of the church at Philippi; that unpleasant relations existed between them; and that Paul desired that they should become reconciled. 3. True yoke-fellow. The name of the person here addressed is not known. It may be supposed that he had been so active in promoting the welfare of Paul when he was at Philippi, that all the brethren would recognize him at once by this description. T Help those true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellow labourers, whose names are in the book of life. women, &c. "The common opinion is, that the women here referred to were Euodias and Syntyche, and that the office which the friend of Paul was asked to perform was to secure a reconciliation between them. There is, however, no certain evidence of this. The reference seems rather to be to influential females who had rendered important assistance to Paul when he was there. The kind of help which was to be imparted was probably counsel and friendly co-operation in the duties which they were called to perform."- Barnes. Which labored with me in the gospel. Not as preachers, but in some other capacity, perhaps as deaconesses. See 1 Tim. ii. 12. T Clement. Some of the ancients supposed this to be Clement of Rome; but nothing is known of him with certainty, except that he is here represented as worthy of honor for his labors in behalf of the gospel at Philippi. Whose names are in the book of life. The following note is substantially in the language of Dr. Hammond: "The book of life refers to the custom of well-ordered cities, which kept registers containing all the names of the citizens. Out of these registers, apostates, and fugitives, and infamous persons, were erased, agreeably to which there is mention of 'blotting names out of the book of life,' Rev. iii. 5; so the names of those who continued obedient, orderly citizens were still continued in. Accordingly, since 'life' in this place signifies spiritual life, the state of grace and favor of God, the beginning of that future eternal life, therefore, the book of life' here is the register of all sincere Christians, as the book of the living,' in the Psalmist, is the number of men that live in this world, from which they are expunged that cease to be such.". D'Oyly and Mant. 4. Rejoice in the Lord. Whatever 4 Rejoice in the Lord always: and again I say, Rejoice. 5 Let your moderation be known unto all men. The Lord is at hand. 6 Be careful for nothing; but trials or persecutions you may endure from your adversaries, rejoice in the Lord, who is able to deliver you out of their hands, ver. 5. 5. Let your moderation be known, &c. "Let your forbearance be known."-Conybeare. The word enɩELKÝS is used in only four other places in the New Testament: 1 Tim. iii. 3, where it is translated patient, and Tit. iii. 2; Jas. iii. 17; 1 Pet. ii. 18, in all which places it is translated gentle. Paul would have his brethren endure persecution patiently, and manifest a gentle spirit even towards their persecutors. The Lord is at hand. "And therefore let your patient enduring of them be discernible to all; and to this you may receive encouragement, by considering that ye are not likely to expect long: The famous coming of Christ in judgment visibly to punish his crucifiers, and to shorten the power of the persecutors, and rescue all faithful, patient sufferers out of their hands all the world over, in Greece as well as in Judea, is now approaching. See Heb. x. 37."- Hammond. Eyyvs signifies nigh, either in respect of place or time. Here I understand it of place. The Lord is beside you, observing your behavior. If it is understood of time, the meaning is, the Lord will soon come and destroy the Jewish commonwealth; so that the power of one class at least of your enemies will shortly be at an end." - Macknight. 6. Be careful for nothing, &c. Be not anxious; be not over-much solicitous. See note on Matt. vi. 25, where the same word is translated, "take no thought." ¶ But in everything, &c. Our dependence on God for all blessings is always to be recognized and acknowledged; and our thanksgivings should perpetually ascend to him for his great goodness. See notes on Matt. vii. 7-11. |