whereof he might trust in the flesh, I more:

7 But what things were gain to me, those I counted loss for Christ.

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. ¶ As touching the law a Pharisee. See notes on Acts xxiii. 6; xxvi. 5. The Pharisees were much more strict and punctilious than the Sadducces in the observance of the law.

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.

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, 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

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.

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

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 1 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; i 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. T 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. T God

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. ¶ 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 terms. ¶ 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; from whence also we look for the Saviour, the Lord Jesus Christ:

TH

CHAPTER IV.

licentious lives (like the Corinthian free-thinkers), and they are called 'enemies of the cross,' because the cross was the symbol of mortification." Conybeare. Or, perhaps, as the cross was the symbol of that gospel which revealed "the righteousness of God," these persons are styled its" enemies," because "going about to establish their own righteousness they have not submitted themselves unto the righteousness of God." Rom. i. 17; x. 3.

20. For our conversation is in heaven, &c. “The original πολίτευμα, 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. T 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

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 resurrection." 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. I beseech Euodias, and beseech Syntyche, &c. These persons are not named elsewhere in the New Tes tament. 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 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.

&c.

5. Let your moderation be known, "Let your forbearance be known."-Conybeare. The word èπLELKŃS 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. Eyyus 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.